March 8, Sunday - St. Peter`s Catholic Church

Transcription

Week 3 - March 8-14
IGNITING OUR VALUES is an online program of
prayers, Scripture and reflections that explores our
shared religious identity as disciples of Jesus and
sons and daughters of Ignatius Loyola. With Jesus
as our focus, guide and source of inspiration, we
will prayerfully consider the meaning of discipleship
and the significance of six specific Ignatian values.
March 8, Sunday
Service of Faith
and the Promotion of Justice
During this third week of Lent, we’ll consider the
Jesuit/Ignatian value of the Service of Faith and the
Promotion of Justice. In her daily reflection, Shaina Aber,
the policy director at the Jesuit Conference’s National
Advocacy Office, draws a clear line from Moses’ call to
action to Oscar Romero’s — and on to our own.
http://jesuits.org/ignite
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Sunday Readings - Week 3
EX 20:1-17
1 COR 1:22-25
JN 2:13-25
English
http://www.usccb.org/bible/readings/030815-third-sunday-lent.cfm
Español
http://www.usccb.org/bible/lecturas/030815-third-sunday-lent.cfm
A procedural note: our reflections and prayers will refer to the Sunday readings for the week, not the daily
readings.
Called to Action
by Shaina Aber
“You are killing your own brother peasants when any
human order to kill must be subordinate to the law of God
which says, ‘Thou shalt not kill.’ …In the name of God, in
the name of this suffering people whose cries rise to
heaven more loudly each day, I implore you, I beg you, I
order you in the name of God: stop the repression.”
On March 14, 1980, in his final complete homily, days
before he was assassinated, Archbishop Oscar Romero
called upon the Salvadoran police and military to end their
brutal campaign against the people of El Salvador.
Romero invoked God’s most basic law at a time when the
law of man allowed for the wholesale slaughter of the
impoverished and the routine dispossession of
communities seeking lives of dignity and peace. In doing
so, Romero demonstrated that God, too, stands
scandalized and outraged in the face of such injustice.
The Ignatian value of the “service of faith and the
promotion of justice,” articulated by the 32nd General
Congregation of the Jesuits in 1974, set out a bold vision
for what it means to be in right relationship with God and
each other. As we live out our faith in God, in a world
seething with structural sins that cry out for solutions, the
Ignatian value teaches us to not be complacent in the
comfort of our individual lives. Further, it reminds us that
praying for an end to suffering is not enough; we must also
take concrete steps to challenge and mitigate actions and
systems that degrade human dignity, perpetuate poverty
and exclude members of our human family.
Today’s reading from Exodus articulates God’s expectations
for his newly-liberated people. What lessons can we learn
from this account as we seek to build a peaceful and just
global community?
The ancient Hebrews emerged from Egypt after
generations of abuse and brutality. Knowing how such
violence can adversely impact communities for
generations, we can well imagine that the Hebrews
emerged from oppression broken and traumatized.
Scripture tells us their society fell into sin and waste: the
worship of gold, the approbation of theft and murder, the
strong preying on the weak, many using God’s name to
justify evil acts. It was to this community in disarray that
Moses brought the word of God, reminding his people that
true freedom comes within the constraints of right and just
relationships with one another.
We, too, are called to action. We are called to promote
substantive justice in our communities by examining our
complicity in structural sins and naming systems that
perpetuate subjugation; by giving voice to those who have
been hurt by systemic injustice; and by calling on our
neighbors, our leaders and our communities to work with
us to uproot oppression.
Advocating for justice may seem a steep duty; too difficult,
overwhelming and time-consuming a chore to fit into the
frenetic doings of our daily lives. In many ways, justice
advocacy is about stepping outside of our own comfort
zones and placing the needs of other members of our
global community – particularly those who are demonized,
forgotten, marginalized or discarded – at the center of
conversations about change. When I feel overpowered by
the weight of the work yet to be done, I remind myself
that, while we can’t all be like Moses, we can seek to
establish dialogues that promote inclusion, compassion,
empathy and understanding.
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El Servicio de Fe y la Promoción de Justicia
Por: Shaina Aber
“Están matando a sus propios hermanos campesinos,
cuando cualquier orden humana de matar debe ser
subordinada a la ley de Dios que dice, “No debes matar”
… En el nombre de Dios, en el nombre de esta gente que
sufre, cuyos gritos se elevan al cielo cada día más fuerte,
les ruego, les imploro, les ordeno en el nombre de Dios:
Basta de represión.”
El 14 de Marzo de 1980, en su última homilía completa,
días antes de su asesinato, el Arzobispo Oscar Romero
hizo un llamado a la policía y a la milicia Salvadoreña, a
terminar con la campaña brutal en contra de la gente de El
Salvador.
Romero invocó la ley de Dios más básica, en el tiempo en
que la ley de los hombres permitía la masacre al por mayor
de los empobrecidos, y el despojo rutinario de
comunidades que buscaban vivir con dignidad y en paz. De
esta manera, Romero demostró que Dios también, se
escandalizaba e indignaba ante tremenda injusticia.
El Valor Ignaciano de “Servicio de Fe y Promoción de
Justicia,” articulado por la 32ª Congregación General de los
Jesuitas en 1974, expone una visión audaz de lo que
significa estar en una buena relación con Dios y con el
prójimo. Así como vivimos nuestra fe en Dios, en un
mundo hirviendo en pecados de perfiles estructurales que
pide soluciones a gritos, el Valor Ignaciano nos enseña a no
ser complacientes y quedarnos en la comodidad de
nuestras vidas individuales. Más aún, nos recuerda que
sólo rezar para acabar con el sufrimiento, no es suficiente;
debemos tomar pasos concretos para desafiar y mitigar
acciones y sistemas que degradan la dignidad humana,
perpetúan la pobreza y excluyen miembros de nuestra
familia humana.
La lectura de hoy de Éxodos articula las expectativas de
Dios para su nuevo pueblo libre. ¿Qué lecciones podemos
aprender de este acontecimiento, mientras buscamos
construir una comunidad global justa y pacífica?
Los Hebreos antiguos surgieron de Egipto después de
generaciones de abuso y brutalidad. Sabiendo cómo esta
violencia puede impactar adversamente comunidades por
generaciones, nos podemos imaginar que los Hebreos
surgieron de la opresión, quebrados y traumatizados. Las
Escrituras nos dicen que esa sociedad cayó en el pecado y
la suciedad: el culto al oro, la aprobación del robo y
asesinato, de la depredación de los débiles, muchos
usando el nombre de Dios para justificar actos malignos.
Fue a esta comunidad desordenada a la que Moisés trajo la
palabra de Dios, recordando a su pueblo que la verdadera
libertad se obtiene a partir de una relación correcta y justa
con el prójimo.
Nosotros también estamos llamados a la acción. Estamos
llamados a promover justicia sustantiva en nuestras
comunidades, examinando nuestra complicidad en
pecados de perfil estructural, y nombrando sistemas que
perpetúan subyugación; siendo voceros de aquellos que
han sido dañados por una injusticia sistemática y haciendo
partícipes a nuestros vecinos, nuestros líderes y nuestras
comunidades de nuestro trabajo de desraizar la opresión.
Abogar por la justicia puede parecer un arduo deber; muy
difícil, abrumante y una tarea que requiere tiempo que
debe ser agrega a nuestra ya frenética vida diaria. Muchas
veces, abogar por la justicia, implica salirnos de nuestra
zona de comodidad y poner las necesidades de los otros
miembros de la comunidad global – particularmente
aquellos que son demonizados, olvidados, marginados o
descartados – en el centro de la conversación a cerca del
cambio. Cuando me siento avasallado por el peso del
trabajo por hacer, me recuerdo a mí mismo, que a pesar de
que no todos somos como Moisés, podemos establecer
diálogos que promuevan inclusión, compasión, empatía y
comprensión.
Shaina Aber is the Policy Director at the Jesuit Conference’s National Advocacy Office, where
she coordinates efforts aimed at fulfilling the social justice mission of the Jesuit Provincials of
Canada and the United States in collaboration with U.S.-based Jesuit institutions and Jesuitaffiliated works abroad. Shaina holds a Juris Doctorate degree and Special Certificate in
Refugee and Humanitarian Emergencies from Georgetown University Law Center and a B.A. in
Latin American Studies from Macalester College.
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Prayer
God,
you are a loving parent to all people;
help us to claim your children as our brothers and sisters.
Out of this understanding
of being in actual familiar relationship to those in need,
send us your Spirit to speak, act and advocate wholeheartedly.
Today give us the confidence to take the first step towards justice,
towards service,
towards you:
knowing that you will strengthen us with your love and example.
Amen.
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Passages
It helps, now and then, to step back
and take the long view.
The kingdom is not only beyond our efforts,
it is beyond our vision.
We accomplish in our lifetime only a tiny fraction
of the magnificent enterprise that is God’s work.
Nothing we do is complete,
which is another way of saying
that the kingdom always lies beyond us.
Video
What is Justice? (2012)
https://vimeo.com/thejusticeconference/whatsjustice
No statement says all that could be said.
No prayer fully expresses our faith.
No confession brings perfection.
No pastoral visit brings wholeness.
No program accomplishes the church’s mission.
No set of goals and objectives includes everything.
This is what we are about:
We plant seeds that one day will grow.
We water seeds already planted, knowing that they hold
future promise.
We lay foundations that will need further development.
We provide yeast that produces effects beyond our
capabilities.
Music
Kyrie; Misa Criolla (Ramirez/Sosa)
http://youtu.be/M0m2xsDLq1Q
Learn more about
Archbishop Oscar Romero
http://youtu.be/lOe8Nlu-BnQ
Pedro Arrupe, the Service of Faith
http://www.thinkingfaith.org/articles/fr-pedro-arrupe-sj
Playlist (Spotify users login, then click)
https://play.spotify.com/user/beajesuit/
We cannot do everything
and there is a sense of liberation in realizing that.
This enables us to do something,
and to do it very well.
It may be incomplete, but it is a beginning, a step along the
way,
an opportunity for God’s grace to enter and do the rest.
We may never see the end results,
but that is the difference between the master builder and
the worker.
We are workers, not master builders,
ministers, not messiahs.
We are prophets of a future not our own.
Amen.
: Archbishop Oscar Arnulfo Romero
There is never time in the future in which we will work out
our salvation. The challenge is in the moment; the time is
always now.
: James A. Baldwin
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Week 3 - March 8-14
March 9, Monday
Service of Faith and the Promotion of Justice
Jesuit Father Steve Privett, writing from a well-deserved sabbatical after 14 years as President of University of San
Francisco, clarifies the integral connection between faith and justice.
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The Only Sure Path
by Stephen A. Privett, SJ
El unico camino seguro
Por: Stephen A. Privett, SJ
“I, the LORD, am your God, who brought you out of the
land of Egypt, that place of slavery. You shall not have
other gods besides me. You shall not carve idols for yourselves in the shape of anything in the sky above or on the
earth below or in the waters beneath the earth.”
“Yo soy el Señor tu Dios, que te sacó de la tierra de Egipto,
donde eras esclavo. No tengas otros dioses aparte de mí.
No te hagas ningún ídolo ni figura de lo que hay arriba en el
cielo, ni de lo que hay abajo en la tierra, ni de lo que hay en
el mar, debajo de la tierra.”
There may be a few people who take this passage from Exodus literally and imagine a God concerned about being
displaced by carvings of fishes, birds or even a golden calf.
"Idols" is a metaphor for whatever draws us away from God
and from realizing God’s hopes for the world. The classic
articulation of faith, “Credo in unum Deum,” is rooted in
two Latin words, cor [heart] and do [I give]. Thus faith in
God has less to do with doctrines and dogmas than it does
about that to which we truly give our hearts. What really
attracts our attention and directs our energies? St. Augustine learned the hard way that our hearts are made for God
and will never rest until they rest in God. To try to satisfy
our heart's deepest desires with what has no lasting
value is, in Gospel language, to amass treasures that
moths consume and rust destroys.
Debe haber poca gente que toma esta lectura de Éxodos
literalmente, y que imagina a Dios preocupado a cerca de
ser desplazado por unos peces y pájaros tallados, o un
ternero de oro. Ídolos es la metáfora de cualquier cosa que
nos aleje de Dios y no nos permita darnos cuenta de la esperanza de Dios para el mundo. La clásica profesión de Fe
“Credo in unum Deum” tiene sus raíces en dos palabras
Latinas, cor (corazón) y do (dar). Por lo tanto, fe en Dios
tiene menos que ver con doctrinas y dogma y más con la
entrega verdadera de nuestros corazones. ¿Qué atrae realmente nuestra atención y dirige nuestras energías? San
Agustín aprendió de una manera muy dura, que nuestros
corazones están hechos para Dios, y que no descansarán
nunca hasta descansar en Dios. Tratar de satisfacer los más
profundos deseos de nuestros corazones con lo perecedero es, en el lenguaje del Evangelio, acumular tesoros
que la polilla consume y el óxido destruye.
In one of her books, Anne Lamott confessed that at one
point her life was driven by empty ambitions; she felt like
an old greyhound at the race track who finally figures out
that she's been chasing bunnies. All that energy, and it's
not even a real rabbit.
God's grand project, which began with creation and
reached its promised fulfillment in the death and resurrection of Jesus, is a world where the hungry are fed, the
naked clothed, the imprisoned freed and the stranger welcomed — a far cry from our world, where too few have far
too much and way too many have almost nothing. Our
Christian vocation calls us to follow Jesus on the only sure
path to the promised land. We cannot worship the "idols" of
our culture — wealth, power, and status —- and realize
God's hopes for the world and ourselves. Lent is a good
time to stop chasing false bunnies and join the human race
towards the promised land of peace with justice for all.
En uno de sus libros, Anne Lamott confesó que en un momento, su vida estaba motivada por ambiciones superfluas;
sintió que era un viejo galgo, en la pista de carreras, que finalmente se da cuenta de que, en realidad, había estado
persiguiendo conejitos. Toda esa energía, y ni siquiera por
un verdadero conejo.
El gran proyecto de Dios, que comenzó con la creación y alcanzó el prometido cumplimiento con la muerte y resurrección de Jesús, es el mundo donde los hambrientos son
alimentados, los desnudos son vestidos, los presos liberados y el extraño bienvenido – muy lejos de lo que es nuestro mundo, donde muy pocos tienen demasiado, y
demasiados tienen casi nada. Nuestra vocación cristiana
nos llama a seguir a Jesús por el único camino seguro
hacia la tierra prometida. No podemos adorar a los “Ídolos”
de nuestra cultura – riqueza, poder y estatus – y llevar a
cabo la esperanza de Dios para el mundo y para nosotros
mismos. La Cuaresma es un momento propicio para dejar
de perseguir falsos conejitos, y unirnos a la raza humana,
camino a la tierra prometida de paz y justicia para todos.
Fr. Steve Privett is a member of the California Province. He entered the Jesuits in 1960 after
graduating from Loyola High School in Los Angeles. Over the course of his 50-plus years as a
Jesuit, he has served as Principal of Bellarmine College Prep in San Jose (1975-1980), Provost of
Santa Clara University (1991-2000) and on August 1, 2014, resigned as President of the
University of San Francisco after a 14-year tenure. He is presently on sabbatical in Cali,
Colombia, working on Spanish and learning how to paint watercolors.
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Prayer
God,
who gives us life,
help us to give you our hearts.
Give us the insight to know what is worth living for,
what is worth pouring ourselves out for you,
and to know what is false, empty and truly worthless.
Inspire in us the ability to follow Christ into the promised
land of life
with him
and in you.
Amen.
G. Kakovkina
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Passages
Faith without works is not faith at all, but a simple lack of
obedience to God.
: Dietrich Bonhoeffer
Christ, who came on earth to teach the ways of sanctity
and prayer, could have surrounded himself with ascetics
who starved themselves to death and terrified the people
with strange antics. But his apostles were workers, fishers,
publicans who made themselves conspicuous only by their
disregard for most of the intricate network of devotions,
ceremonial practices and moral gymnastics of the professionally holy. The surest asceticism is the bitter insecurity
and labor of the poor.
: Thomas Merton
Jesus proclaims “Good News to the poor.” What is this
Good News? Ask the poor — you will get clear and immediate answers: health, shelter, food, opportunity, jobs, education…
: Dean Brackley, SJ
Video
Cristo Rey Students Read MLK’s
“Letter from a Birmingham Jail.”
http://youtu.be/ujmibAbxvmA
Music
Blake’s Jerusalem (Parry/Robeson)
http://youtu.be/gt-2Ijppbiw?list=RDEXEqFMFFsQo
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Week 3 - March 8-14
March 10, Tuesday
Service of Faith
Educator and Ignatian colleague Ellen Spake challenges us
to ask ourselves, “What does it look like to be missiondriven, mission-animated, mission-lived?”
A.C. Alves
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Animating the Jesuit Mission
by Ellen Spake, Ph.D.
Animar la misión Jesuita
Por: Ellen Spake, Ph.D.
One of my favorite prayers is this passage from St. Ignatius …
Una de mis oraciones favoritas es este pasaje de San Ignacio …
Love consists of sharing what one has
and what one is
with those one loves.
Love ought to show itself in deeds more than in words.
We are called by St. Ignatius to the Jesuit mission of the
service of faith and the promotion of justice. Early Jesuits
spoke of their work as “helping souls”. The 32nd General
Congregation of the Society of Jesus stipulated that the
promotion of justice must be integral to all ministries in the
service of faith. The emphasis on becoming men and
women for and with others became an expected and visible representation of the Ignatian charism.
How do we animate the Jesuit mission in the university?
How do we ensure that we all exemplify Fr. Kolvenbach’s
vision that “the real measure of our Jesuit universities lies
in who our students become”. What does it look like to be
mission-driven, mission-animated, mission-lived?
Mission cannot be a top-down driven process. It must percolate within and across the university and grow in the
hearts of each community member. For examples, we
need only look to the heartbeat of our universities — graduates, faculty and staff — where our Catholic and Jesuit
mission bubbles up as a living, breathing entity.
The physical plant staff that spends a week each year in
service to a camp for children with cancer. The graduate
who develops physical therapy services in the Dominican
Republic. The faculty member who works with business
owners in Haiti on ways to improve their income. The graduate who launched Imana Kids, a non-profit agency that
sends children from an orphanage in Rwanda to boarding
school. . .
So many stories, ranging from the big and bold to the
small, but equally as important; each story is an embodiment of the Jesuit mission, whose animation is, indeed,
shown more in deeds than in words!
Amar consiste en compartir lo que uno tiene,
lo que uno es,
con aquellos que uno ama.
El amor debe mostrarse a sí mismo en obras, más
que en palabras.
Estamos llamados por San Ignacio, a la misión Jesuita del
Servicio de Fe y la Promoción de Justicia. Los primeros Jesuitas hablaron de su trabajo como “ayudar a las almas.” La
32ª Congregación General de la Sociedad de Jesús, estipuló que la promoción de justicia debe ser integral a todos
los ministerios en el servicio de fe. El énfasis en devenir
hombres y mujeres para y con los otros, se convirtió en
una representación esperada y visible del carisma
Ignaciano.
¿Cómo le damos vida a la misión Jesuita en la Universidad?
¿Cómo nos aseguramos de que todos ejemplificamos la
misión de P. Kolvenbach que dice “la verdadera medida de
nuestras universidades Jesuitas, se manifiesta en quien
llegan a ser nuestros estudiantes.” ¿A qué se parece ser
misión-motivado, misión-animado, misión-vivido?
La misión no puede ser un proceso impulsado de arriba
hacia abajo. Se debe filtrar dentro y a través de la universidad y crecer en los corazones de cada miembro de la comunidad. Por ejemplo, sólo necesitamos ver el palpitar de
nuestras universidades – graduados, facultad y personal –
donde nuestra misión Católica y Jesuita se manifiesta
como una entidad que vive y que respira.
El personal de planta física, que dedica una semana de servicio cada año, a un campamento para niños con cáncer. El
graduado que desarrolla servicios de terapia física en la
República Dominicana. El miembro de la facultad que trabaja con empresarios en Haití, buscando maneras de mejorar sus ingresos. El graduado que puso en marcha Imana
Kids, la agencia sin fines de lucro en Ruanda, que envía
niños de los orfanatorios a los internados …
Son muchas las historias que van desde lo grande y audaz
a lo pequeño, pero igualmente importantes; cada historia
es una encarnación de la misión Jesuita, cuya animación se
deja ver, ciertamente, más en obras que en palabras!
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Ellen Spake is the assistant to the president in the Office of Mission and Ministry at Rockhurst
University. She has been at the university for 33 years, previously serving as founder and chair
of the Department of Physical Therapy Education and Director of the Center for Excellence in
Teaching and Learning. Ellen is a proud graduate of the Ignatian Colleagues Program (ICP).
Prayer
God of love,
help us to use the gifts you give us
for the people who need us.
Help us to see their need and, inspired by your Son,
reach beyond ourselves,
beyond our institutions,
to the very margins and bring all to you, the center.
May all we do be in preparation to serve more fully,
seeking you in the world that we are invited to create with you.
Send your Spirit to keep us aglow with the desire of justice.
Amen.
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Passages
We have created a 'disposable' culture, which is no longer
simply about exploitation and oppression, but something
new. This culture of prosperity deadens us; we are thrilled
if the market offers us something new to purchase; and in
the meantime all those lives stunted for lack of opportunity
seem a mere spectacle; they fail to move us. In this system, which tends to devour everything that stands in the
way of increased profits; whatever is fragile, like the environment, is defenseless before the interests of a deified
market.
: Pope Francis
Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words,
of the Church’s mission for the redemption of the human
race and its liberation from every oppressive situation.
: Synod of Bishops, 1971
If there is no change, there is no change.
: Danny Graham
Video
Danny Graham: Those least like us have the most to
teach us about ourselves (TED Talk)
http://youtu.be/6vRrUnPeKzM
Music
Capaillín Dubh ina Thaibhreamh (Z.Conway/J. McIntyre)
http://youtu.be/YlK_XJcalSE
Interior conversion is not enough. God's grace calls us not
only to win back our whole selves for God, but to win back
our whole world for God. We cannot separate personal
conversion from structural social reform.
: Pedro Arrupe, SJ
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Week 3 - March 8-14
March 11, Wednesday
Kevin Yonkers-Talz writes from El Salvador, where he and his wife, Trena, raise their four daughters and run Casa de la
Solidaridad. In his reflection, Kevin connects an early transformative experience to his adult appropriation of a faith that
does justice.
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Solidarity and the Service of Faith
by Kevin Yonkers-Talz
Solidaridad y el servicio de fe
Por: Kevin Yonkers-Talz
Twenty-four years ago, while I was a student at Fairfield
University, Simon Harak, SJ, and Jim Hayes, SJ, organized
a faith-based immersion experience for me and nine of my
fellow classmates. We traveled to Kingston, Jamaica, to
learn from the people and experience firsthand glimpses of
the Jamaican reality. Throughout the experience, we consistently took time to pray together as a small faith community. I remember reflecting on the Gospels, the life of
Jesus and on God’s presence in our lives.
Veinticuatro años atrás, cuando era estudiante de la Universidad Fairfield, Simon Harak, SJ, y Jim Hayes, SJ, organizaron una experiencia de inmersión con una base de fe,
para mí y para nueve compañeros de clase. Viajamos a
Kingston, Jamaica para aprender de la gente y experimentar de primera mano vislumbres de la realidad Jamaiquina.
A través de la experiencia, consistentemente nos tomamos
el tiempo de rezar juntos como una pequeña comunidad de
fe. Recuerdo haber reflexionado sobre los Evangelios, la
vida de Jesús y en la presencia de Dios en nuestras vidas.
I am most grateful for our time in Jamaica, which opened
my eyes to some of the joys and struggles of our Jamaican
host and was my introduction to the often-harsh realities of
life in the developing world. I remember being touched by
the love my host family parents had for their kids and
shocked to learn that they could not afford to provide their
children with three meals a day. Guided by Jim and Simon,
my classmates and I were given the opportunity to reflect
on and pray over these realities in community. Looking
back, I see that these were the moments where I was encouraged to appropriate a faith that does justice.
My transformative experiences in Jamaica led me to my
own vocation, accompanying U.S. students as they encounter the realities of life in El Salvador. For the last 15
years, Trena, my wife, and I have co-directed Casa de la Solidaridad, a study abroad opportunity in El Salvador for U.S.
college students. Inspired by the UCA martyrs, Casa allows students to integrate direct immersion with the economic poor and rigorous academic study while living simply
in community and intentionally fostering spirituality.
My prayer this Lent is that, as we wait in joyful hope of the
resurrection, we remain mindful of so many who continue
to be crucified in our world today and that we, like the UCA
martyrs, can place ourselves in the path of suffering victims, while continuing to reflect on our faith.
Estoy muy agradecido por nuestro tiempo en Jamaica, que
abrió mis ojos a las alegrías y a las luchas de nuestro anfitrión Jamaiquino y fue mi introducción a las, muy a
menudo, crudas realidades de vida, en los países en vía de
desarrollo del mundo. Recuerdo haberme sentido conmovido, por el amor que los padres de la familia anfitriona
tenían por sus hijos y el choque que me produjo saber que
ellos, no podían proveerle a sus hijos, tres comidas al día.
Guiado por Jim y Simon, mis compañeros y yo, tuvimos la
oportunidad de reflexionar y rezar en comunidad, por estas
realidades. Mirando atrás, veo que estos fueron los momentos en los que fui alentado a apropiarme de la fe que
hace justicia.
Mis transformadoras experiencias en Jamaica me llevaron
a mi vocación, acompañando estudiantes de Estados
Unidos en sus encuentros con la realidad de la vida en El
Salvador. Por los últimos 15 años, Trena, mi esposa y yo,
hemos dirigido juntos Casa de la Solidaridad, una oportunidad de estudios en El Salvador, para estudiantes de Colegio de los Estados Unidos. Inspirados por los mártires de
UCA, Casa permite a los estudiantes, integrarse a una inmersión directa con la economía pobre y los estudios
académicos rigurosos, viviendo muy simplemente en comunidad e intencionalmente fomentando la espiritualidad.
Mi oración en esta Cuaresma es, que mientras esperamos
con alegre esperanza la resurrección, no nos olvidemos de
todos los que continúan siendo crucificados en nuestro
mundo de hoy. Y que, como los mártires de UCA, también
nosotros podamos ponernos en el camino de las víctimas
sufrientes, mientras continuamos reflexionando en nuestra
fe.
Kevin Yonkers-Talz is immensely proud of his four daughters – Sophia (age 14), Grace (age 12),
Hannah (age 10) and Emma (age 5) and absolutely loves being a father. He and his wife, Trena,
co-founded Casa de la Solidaridad, Santa Clara University's study abroad program in El Salvador.
They have been co-directing Casa for the last 15 years.
15
Prayer
Holy Trinity,
we know you to be a community of three persons,
the source of all the love we share.
Help us today to see the world as you see it,
your beloved children
suffering from injustice and often intense alienation from
their brothers and sisters.
In your merciful love show us to ourselves;
help us to see that we are the family of the poor,
the forgotten,
and the lonely
and as family may our lives be changed into service.
Amen.
Passages
It’s when we face for a moment
the worst our kind can do, and shudder to know
the taint in our own selves, that awe
cracks the mind’s shell and enters the heart:
not to a flower, not to a dolphin,
to no innocent form
but to this creature vainly sure
it and no other is god-like, God
(out of compassion for our ugly
failure to evolve) entrusts,
as guest, as brother,
the Word.
: Denise Levertov
R. Gonzalez
Lent is a journey of evolving, creative reflection that inspires penance and gives new impetus to every aspect of
our commitment to follow the Gospel. It is a journey of
love, which opens the hearts of believers to our brothers
and sisters and draws them to God. Jesus asks his disciples to live and to radiate charity; this new commandment
of love represents the authoritative summation of the
Decalogue entrusted by God to Moses on Mount Sinai.
Each day we encounter people who are hungry, thirsty or
sick, people who are outcasts or migrants. During this season of Lent we are invited to pay greater heed to the suffering written on their faces, faces which challenge us to
acknowledge the various aspects of poverty that continue
in our time.
: Saint John Paul II
There is an interesting paradox here: by immersing ourselves in what we love, we find ourselves. We do not lose
ourselves. One does not lose one’s identity by falling in
love.
: Lukas Foss
Video
Scene from TO THE WONDER (2012)
http://youtu.be/Vqc20CO4zqs
Music
Moments musicaux Op. 94 D. 780: No.2 in A-Flat
(F. Shubert/R. Lupu)
http://youtu.be/B6LmegAYheg
Learn more about
Casa de la Solidaridad
http://youtu.be/zUKwfAr6k5s
16
Week 3 - March 8-14
March 12, Thursday
We’re fortunate to have two reflections today. Our first contributor, Joy Dinaro, the director of social ministries at
Immaculate Conception Church in downtown Albuquerque, takes a deeply personal approach to our Ignatian value.
Our second contributor, Carlos Aedo, the director of Hispanic Ministry of The Jesuit Collaborative, notes the passage of
an entire generation since GC 32 and challenges us to take a critical look at the Jesuit mission’s progress.
T. Schmalz
17
Full Circle
by Joy E.C. Dinaro
Círculo completo
Por: Joy E. C. Dinaro
God has led me back to where I started, to a place where I
never thought I would be. My journey began at a Jesuit liberal
arts college when I was 18, and now, 18 years later, I am
blessed with being the director of social ministries at a Jesuit
parish in downtown Albuquerque. This is not at all where I expected to end up, but I am so grateful to be here!
Dios me ha llevado de vuelta al comienzo, a un lugar que
nunca pensé que volvería. Mi viaje comenzó en un Colegio de
artes liberales Jesuita, cuando tenía 18 años, y ahora, 18 años
más tarde, tengo la bendición de ser Directora de Ministerios
Sociales en la parroquia Jesuita, en el centro de la ciudad de
Albuquerque. Esto no es, en absoluto, donde yo pensé que
terminaría, ¡pero estoy tan agradecida de estar aquí!
I did a lot of service work in high school, but I consider my
journey of ministry to have begun at College of the Holy
Cross, where we were encouraged from day one to be “men
and women for others.” I joined the school’s Pax Christi chapter in my freshman year and remained active until I graduated.
I found that, within a supportive community, I could do things
far beyond my comfort zone, including asking my fellow students to sign petitions and participating in protests in downtown Worcester and at the School of the Americas. Between
Holy Cross and beginning my current position at Immaculate
Conception Church in Albuquerque, I served in a variety of
settings that shaped who I am and how I approach social justice ministry today.
If I had not begun my journey of ministry grounded in the Holy
Cross Pax Christi community and had I not had the opportunity to pray spontaneously with patients in a hospital setting
or been asked to lead an Ignatian retreat with men in prison, I
would not be able to face the challenge of promoting justice
in a parish context in the same way that I am able to today.
Because the journey has brought me to where I am, I rejoice,
as the psalmist does, in God’s wisdom. I am so grateful that
God has led me full circle, back to focusing on the service of
justice in the light of my Catholic faith.
Hice mucho trabajo de servicio en el Colegio Secundario, pero
considero que mi camino de ministerio comenzó en el College of The Holy Cross, donde fuimos alentados desde el
primer día, a ser “hombres y mujeres para otros.” Formé parte
del capítulo Pax Christi del colegio, comenzando el primer año
y me mantuve activa hasta mi graduación. Llegué a la conclusión de que contando con el apoyo de la comunidad, podría
hacer cosas mucho más allá de mi zona de confort, incluyendo pedir a mis compañeros de estudios firmar peticiones y participar en manifestaciones en el centro de la
ciudad de Worcester y en la Escuela de las Américas. Entre
Holy Cross y el comienzo de mi cargo actual, en la Iglesia de
la Inmaculada Concepción, en Albuquerque, serví en una variedad de circunstancias que moldearon quién soy y como enfoco hoy, el ministerio de la justicia social.
Si no hubiese comenzado mi camino de ministerio bien fundado en la comunidad de Pax Christi en Holy Cross, no hubiera tenido la oportunidad de rezar espontáneamente con
pacientes en un hospital, o haber sido a quien pidieron que
condujera un retiro Ignaciano con hombres en la prisión, no
podría enfrentar el desafío de promover la justicia en el contexto de la parroquia de la misma manera que soy capaz de
hacerlo hoy. Porque el camino me ha conducido donde estoy,
me alegro, como el salmista se regocija en la sabiduría de
Dios. Estoy muy agradecida a Dios por haberme guiado hasta
completar el círculo, vuelta a enfocarme en el Servicio de la
Justicia a la luz de mi fe Católica.
Joy Dinaro is a suburban Boston native who has lived in Albuquerque, New Mexico, for over four
years. Joy and her husband Enzo got married in 2013, are expecting their first child in April 2015,
and have two puppy brothers named Duke and Reed! Joy loves the Red Sox, reading and the
ocean. Joy is grateful every day for her ministry as Director of Social Ministries at Immaculate
Conception Church, the Jesuit parish in downtown Albuquerque.
18
FortyYears and Forty Days
by Carlos Aedo
Cuarenta Años y Cuarenta Días
Por: Carlos Aedo
Forty years ago, when gathered at their 32nd General Congregation, the Jesuits proclaimed that service of faith and the
promotion of justice are two facets of the same mission.
Cuarenta años atrás, en su 32ª Congregación General, los Jesuitas establecieron que el servicio de la fe y la promoción de
la justicia son dos facetas de una misma misión.
One full generation has heard this proclamation of mission. A
generation has seen the fruits of this mission brought to life.
For forty years, lay people around the world have taken up this
mission. Our Pope himself says that he, too, is part of this
mission.
Una generación completa ha oído esta proclamación de misión y ha visto nacer los frutos de la misma. Durante cuarenta
años esta misión ha sido llevada a cabo por laicos de todo el
mundo. Papa Francisco nos dice que él mismo es parte de
esta misión.
In the Gospel, John ends the story by saying that many people believed after having seen what Jesus did. What have we
done in the forty years since GC32? What has Jesus done
through us? How fruitful have we been in our mission? Have
people turned to God in the light of what they have seen us
do?
En el Evangelio, Juan finaliza la historia diciendo que muchos
creyeron, después de haber visto lo que Jesús había hecho.
¿Qué hemos hecho nosotros en estos cuarenta años posteriores al 32aCG? ¿Qué ha hecho Jesús a través de nosotros?
¿Cuán fructíferos hemos sido en nuestra misión? ¿Hubo
gente que buscó a Dios inspirados por nuestro ejemplo?
There is no doubt that we have found consolations and desolations in the last forty years. However, we should not forget
that we are in Lent. In these forty days we are offered a special opportunity to ask for the grace to let ourselves be transformed by God to live our mission of faith and justice.
No hay dudas de que hemos encontrado consuelos y desconsuelos en los últimos cuarenta años. Sin embargo, no debemos olvidar que estamos en Cuaresma. Durante estos
cuarenta días, se nos ofrece una oportunidad especial de
pedir la gracia de permitirnos ser transformados por Dios,
para vivir nuestra misión de fe y de justicia.
A generation ago, Jesuits saw the necessity of such transformation. They felt the need to reevaluate their attitudes, their
models of traditional apostolic work and their institutions, and
to adapt them to a rapidly changing world. Perhaps this is
what we need to do today ... to examine and reevaluate, to
ask for grace so that our service and promotion of justice —
like Jesus’ — inspire others to believe in this mission.
Una generación atrás, los Jesuitas vieron la necesidad de
dicha transformación. Sintieron la necesidad de replantear su
posición, su modelo tradicional de trabajo apostólico y sus instituciones, para adaptarlos a un mundo rápidamente cambiante. Quizá esto sea lo que necesitamos hacer hoy.
Examinar y reevaluar, pedir la gracia de que nuestro servicio y
promoción de la justicia – como Jesús – inspire a otros a creer
en esta misión.
Carlos Aedo is the Director of Hispanic Ministry of The Jesuit Collaborative (TJC). He is married
and has two young daughters. Before joining TJC, he was Coordinator for Catechesis for
Hispanics in the Archdiocese of Hartford, Connecticut. Originally from Chile, he has training in
theology, education, Ignatian spirituality and spiritual direction.
19
Prayer
God of justice,
you know I want to help,
I want to serve,
I want to make a difference.
Ground me today in your love,
that all I want to do,
I will do for and with you,
for and with your people.
Keep me honest, Lord,
hold me close to your loving heart
so that all I experience today
I will treasure as a gift from you to be remembered,
to be shared
and to be nourished by.
Even those things that will cause me pain today,
help me see you in them.
Amen.
20
Passages
One thing you know when you say it:
all over the earth people are saying it with you;
a child blurting it out as the seizures take her,
a woman reciting it on a cot in a hospital.
What if you take a cab through the Tenderloin:
at a street light, a man in a wool cap,
yarn unraveling across his face, knocks at the window;
he says, Please.
By the time you hear what he’s saying,
the light changes, the cab pulls away,
and you don’t go back, though you know
someone just prayed to you the way you pray.
Please: a word so short
it could get lost in the air
as it floats up to God like the feather it is,
knocking and knocking, and finally
falling back to earth as rain,
as pellets of ice, soaking a black branch,
collecting in drains, leaching into the ground,
and you walk in that weather every day.
: Ellery Akers
And so, seeking justice — bringing right order and exerting life-giving power to protect the vulnerable — does not begin
at the threshold of abuse. Seeking justice begins with seeking God: our God who longs to bring justice; our God who
longs to use us, every one of his children, to bring justice; our God who offers us the yoke of Jesus in exchange for things
that otherwise leave us defeated.
: Bethany H. Hoang
Video
Being Black in America (Spoken Word) http://youtu.be/uaXsVkW-fW8
Music
Ode an den Freud (Mallinger & Dickbauer/Radio String Quartet Vienna)
http://youtu.be/Phj2w8AGXKI?list=PLRI4m2917QlpF6aIkcuTpaXh7pjeUo_1J
21
Week 3 - March 8-14
March 13, Friday
Service of Faith
Phil Warren spent 30 years with the U.S. Department of
Justice’s Antitrust Division. His reflection, rooted in the
story of Jesus and the money changers, invites us to
consider our participation in the idolatry of economic
injustice.
22
False Gods and the Promotion of Justice
by Phil Warren
Los idolos y la promoción de justicia
Por: Phil Warren
Sunday’s Old Testament readings spell out the Ten Commandments — the “thou-shalt-nots” that have formed the bedrock
moral code for countless generations of Jews and Christians.
The first of the ten is “You shall not have other gods besides
me.” The issue this law addressed — people literally worshiping gods other than the One God — may no longer impel us.
But, still, false gods are everywhere. The story of Jesus driving money changers from the temple points to one of our
modern false gods: the valuing of wealth and material possessions above everything else.
Las lecturas del Antiguo Testamento del Domingo deletrean
los Diez Mandamientos — los “No harás” que han formado el
cimiento del código moral para incontables generaciones de
Judíos y Cristianos. El primero de los diez es “No tengas
otros dioses aparte de mí.” El problema que esta ley tomó en
cuenta — gente literalmente adorando a otros dioses en vez
de adorar al Único Dios — puede ser que haya perdido vigencia. Pero, de todas maneras, los dioses falsos están en todas
partes. La historia de Jesús expulsando del templo a los cambistas de dinero, señala a uno de nuestros falsos dioses modernos: la valoración de la riqueza y la posesión material por
encima de todo.
I’m a lawyer. I worked in the U.S. Justice Department’s Antitrust Division for 33 years. My job was to enforce the country’s laws against collusive and monopolistic business
practices that harm U.S. consumers. I put people in prison for
rigging bids and fixing prices —- the most egregious violations
of the nation’s competition laws. The people I prosecuted
were often modern-day moneychangers, motivated by greed;
bending rules and cheating, gouging their customers, all to
make excessive and unfair profits. At sentencing hearings, we
often argued that the conduct of antitrust defendants was in
many ways more reprehensible than that of more traditional
criminals. Our defendants were usually people who had been
given every opportunity in life. They were well educated.
They were accomplished. They held powerful positions and
were paid well. But their conduct was no more than fraud
and theft. All too often, they caused far more financial harm
to their victims than did more traditional blue-collar criminals.
Economic inequality in the United States has increased dramatically in the past decade. Around the world, economic inequality remains a problem of immense proportions, fueled
by societies that have elevated wealth to the status of a god.
Nowhere is that problem greater than in the United States.
The Jesuit admonition to serve faith and promote justice can
lead us to work for economic justice. I was fortunate in my
professional life to be able to prevent powerful business
interests from preying on consumers. There are many other
ways we can work to promote economic justice (short of picking up whips, overturning tables and driving people from the
temple). Certainly, we all can work to restore the balance between the material and spiritual parts of our lives. A worthwhile task this Lent might be to reflect on promoting
economic justice by preventing the material things in our lives
from overwhelming the spiritual.
Soy abogado. Trabajé para el Departamento de Justicia de los
Estados Unidos en la División Antitrust, por 33 años. Mi trabajo consistía en hacer cumplir las leyes del país, en contra de
la colusión y de la práctica de monopolio en los negocios, causando daño a los consumidores de los Estados Unidos.
Mandé gente a la cárcel por aparejar ofertas y fijar precios —
las violaciones más escandalosas de las leyes de competencia de la nación. Entre la gente que procesé, encontré, muy a
menudo, cambistas de dinero modernos, motivados por la
codicia; quebrando reglas y estafando, especulando con sus
clientes, y todo esto, para obtener excesivas e injustas ganancias. En las audiencias de sentencias, muchas veces argumentamos, que la conducta del acusado era de muchas
maneras, más reprensible que la de los criminales más tradicionales. Normalmente, nuestros acusados eran gente que
habían tenido todas las oportunidades en sus vidas. Eran educados y exitosos. Tenían profesiones con poder y eran muy
bien remunerados. Pero sus conductas no fueron más que
fraude y robo. Muy a menudo causaban más daño a sus víctimas, que los tradicionales criminales con poca educación.
La desigualdad económica en los Estados Unidos, ha incrementado dramáticamente en la última década. Alrededor del
mundo, la desigualdad económica permanece como un problema de inmensa proporción, alimentada por sociedades que
han elevado a la riqueza a un estatus de dios. En ningún lugar,
este problema es peor que en los Estados Unidos.
La admonición Jesuita de Servir la Fe y Promover la Justicia,
nos conduce a trabajar por la justicia económica. He sido afortunado en mi vida profesional, al haber sido capaz de prevenir
la depredación a los consumidores, causada por poderosos
intereses lucrativos. Hay muchas otras formas de trabajar para
promover la justicia económica (sin levantar el látigo, volcar las
mesas o expulsar a la gente del templo) Ciertamente, todos
podemos trabajar para recuperar el balance entre los aspectos
materiales y espirituales de nuestras vidas. Una tarea que valdría la pena en esta Cuaresma, sería reflexionar acerca de la
promoción de la justicia económica, evitando que las cosas
materiales de nuestras vidas abrumen lo espiritual.
23
Phil Warren graduated from Jesuit High School in Sacramento and Santa Clara University. After
graduation, he served in the Peace Corps in Guatemala for two years. He then went to UCLA
Law School. After graduation, he worked for a year at the Center for Law in the Public Interest in
Los Angeles and for 33 years at the U.S. Department of Justice’s Antitrust Division. He now
practices law at a private firm in San Francisco.
Prayer
Blessed Trinity,
you are three persons in one holy union,
the fullest possible example of community,
sharing in all power,
constantly fired by the love of each other.
We are creations of that love
and called to respond in creative ways
both personal and collectively.
Give us ways to deeply engage the world around us;
to know you and to serve you.
By helping us to love like you
we will love deeply enough to seek justice
for all created things.
Amen.
L. Giordano
Passages
Some of my students have been shocked to learn that material aid to the poor and disadvantaged is biblically not a
matter of sentimental and paternalistic good will but of
strict duty and justice. Before the call of God, there is no
such thing as a right to a certain standard of living.
: James P. Hanigan
To be wealthy and honored in an unjust society is a disgrace.
: Confucius
Three quarters of Americans think that “God helps those
who help themselves” actually appears in Holy Scripture.
This notion, which is at the core of our current individualist
politics and culture, was in fact uttered by Ben Franklin.
Franklin’s “truism” is not only non-biblical; it’s counter-biblical. Few ideas could be further from the Gospel message,
with its radical summons to love of neighbor.
: Bill McKibben
Video
Scene from YEAR OF LIVING DANGEROUSLY (1983)
http://youtu.be/pdD7gu9Z89U
Music
Lord, Keep Us Steadfast (M. Luther/L. Lovett)
http://youtu.be/sVpGuCRxpWg
24
Week 3 - March 8-14
March 14, Saturday
Nuestra Señora de Guadalupe
Our reflection contributors have drawn our attention to the
“call to action” inherent in the Service of Faith and the
Promotion of Justice. We’ve been reminded that ours is a
call to institutional as well as personal transformation. It is,
in fact, Christ’s own call to build the Kingdom of Heaven.
Our Lady of Guadalupe
By 1531, the European devastation of Aztec society was
nearly total, although thousands were still to die of
smallpox and typhus. Our Lady chose this historical
moment, reverberating with meaning when she appeared
– in the form of a brown haired, brown skinned girl – to a
self-described “nobody,” the Nahua tribesman Juan Diego.
Filling his arms with winter roses, she called him "Juanito,”
“Juan Dieguito" and “dearest.” Our Lady’s appearance as
one of the lowly resonates with echoes of the Incarnation,
and her identification with the poor and marginalized is an
unmistakable indication of the Kingdom of God.
Cece Aguilar Ortiz, who serves as program coordinator for
the Jesuit Volunteer Corps in Arizona and New Mexico,
uses her reflection on Our Lady of Guadalupe to share
valuable insights about the “insider-outsider” nature of
border culture.
25
Our Lady of Guadalupe in Light of the Service of Faith
by Cece Aguilar Ortiz
Nuestra Señora de Guadalupe en el contexto del Servicio
de Fe y la Promoción de Justicia
Por: Cece Aguilar Ortíz
“Do not let your heart be perturbed. Am I not here, I, who
am your Mother? “
“No dejes que tu corazón se perturbe. Acaso ¿no estoy aquí,
yo, que soy tu Madre?”
These are the words of Our Lady of Guadalupe to Juan Diego,
an indigenous man, burdened by the immediate illness of his
uncle and weighed down by the post-conquest devastation of
the Nahuatl people and their culture. These same words comfort generations of indigenous people across the Americas, including those of us who call the borderlands our home.
Estas son las palabras de Nuestra Señora de Guadalupe a
Juan Diego, un hombre indígena, agobiado por la enfermedad
inmediata de su tío y sintiendo el peso de la devastación del
pueblo Nahuatl y su cultura, posterior a la conquista. Estas
mismas palabras consuelan generaciones de pueblos indígenas a través de las Américas, incluyéndonos a los que consideramos las fronteras, nuestro hogar.
As a Latina growing up in the deserts of southern Arizona, the
image of Our Lady of Guadalupe was always there. Yet I
never really had a personal devotion to Our Lady. That was the
piety of my nanas’ and tías’ generation or the pageantry of
school kids offering flowers every December. It wasn’t until
my experience in the Jesuit Volunteer Corps, encountering migrant families along the Texas/Mexico border, that I began to
understand the power of Our Lady’s presence in the lives of
the Mexican people. As I came to know people who left
home every summer to pick fruit and vegetables in the U.S.
heartland, the image of a mother who protects and comforts
those on the margins began to speak to me. I began to see
myself in La Morena, the brown-eyed, dark-skinned mother of
“the One True God.” It took immersing my college-educated
self into a new and slightly different borderland to recognize
the beauty and struggles of my own border culture and appreciate my unique positon as both a cultural insider and outsider
— a process that Fr. Virgilio Elizondo calls the “Mestizaje”.
My Jesuit education planted the seeds of faith and service,
which continue to slowly blossom into a deeper sense of solidarity with each new phase in life. From my early years with
JVC, to crossing new borders of culture and religion as a
Maryknoll Lay Missioner in Thailand, to becoming a wife and
now a mother, Our Lady bears witness and teaches me how
to love, show compassion and give hope by joining my life to
those in need and building bridges of unity and understanding.
Como Latina que creció en los desiertos del sur de Arizona, la
imagen de Nuestra Señora de Guadalupe, estuvo siempre
presente. Sin embargo, nunca tuve, realmente, una devoción
personal por Nuestra Señora. Esa fue la piedad de la generación de mis nanas y tías, o los desfiles de los niños escolares, ofrendando flores cada Diciembre. No fue sino hasta mi
experiencia en el Cuerpo de Voluntarios Jesuita, en el encuentro con familias migrantes, a lo largo de la frontera entre Texas
y México, que comencé a entender el poder de la presencia
de Nuestra Señora, en las vidas del pueblo Mexicano. A partir
de conocer gente que dejaba sus hogares cada verano, para
trabajar recogiendo frutas y verduras en el corazón de los Estados Unidos, la imagen de la madre que protege y anima a
aquellos en las márgenes, comenzó a hablarme. Comencé a
verme a mí misma en La Morena, la madre de ojos marrones
y piel oscura del “Único Dios Verdadero”. Fue necesario sumergir mi educada persona dentro de una nueva y apenas diferente frontera, para reconocer la belleza y las luchas de mi
propia cultura de frontera y apreciar mi posición única, que es
ser culturalmente extranjera y a la vez culturalmente local – un
proceso que P. Virgilio Elizondo llama el “mestizaje.”
Mi educación Jesuita sembró las semillas de Fe y de Servicio,
que continúan floreciendo en un sentido de solidaridad más
profundo, en cada nueva fase en la vida. Desde mis primeros
años en el Cuerpo de Voluntarios Jesuita, cruzando nuevas
fronteras de cultura y religión como Misionera Laica de Maryknoll en Tailandia, hasta convertirme en esposa y ahora en
madre, Nuestra Señora atestigua y me enseña a amar, a ser
compasiva, a dar esperanza al unir mi vida a la de los necesitados y a construir puentes de unidad y comprensión.
Cece Aguilar Ortiz was born and raised in Tucson, Arizona. Her introduction to all things Jesuit
began at Loyola Marymount University where she majored in psychology. She served as a
Jesuit Volunteer in McAllen, Texas (1992-93) and then on JVC staff in the Houston office for five
years. After working in the area of non-formal education and interreligious dialogue in Thailand
for ten years, she returned to the Jesuit Volunteer Corps in Tucson, Arizona, where she now
serves as the Program Coordinator for Jesuit communities in Arizona and New Mexico.
26
Prayer
Almighty God,
in and beyond all cultures,
open our eyes to the richness of traditions.
Help us to begin to value the life-sustaining experience of
our nanas and our tías in faith
so that we too will allow ourselves to follow Jesus
into the arms of his mother.
Give us the experience of being so loved
that we can begin to love the world as you do –
completely and into fullness.
Amen.
27
Passages
Before you became a cloud, you were an ocean, roiled and
murmuring like a mouth. You were the shadow of a cloud
crossing over a field of tulips. You were the tears of a
man who cried into a plaid handkerchief. You were a sky
without a hat. Your heart puffed and flowered like sheets
drying on a line.
At some point, on our way to a new consciousness, we
will have to leave the opposite bank, the split between the
two mortal combatants somehow healed so that we are on
both shores at once and, at once, see through serpent and
eagle eyes.
: Gloria E. Anzaldúa
And when you were a tree, you listened to trees and the tree
things trees told you. You were the wind in the wheels of a
red bicycle. You were the spidery Maria tattooed on the
hairless arm of a boy in downtown Houston. You were the
rain rolling off the waxy leaves of a magnolia tree. A lock
of straw-colored hair wedged between the mottled pages of a
Victor Hugo novel. A crescent of soap. A spider the color
of a finger nail. The black nets beneath the sea of olive
trees. A skein of blue wool. A tea saucer wrapped in
newspaper. An empty cracker tin. A bowl of blueberries in
heavy cream. White wine in a green-stemmed glass.
And when you opened your wings to wind, across the
punched-tin sky above a prison courtyard, those condemned to
death and those condemned to life watched how smooth and
sweet a white cloud glides.
: Sandra Cisneros
Video
Scene from MULHOLLAND DRIVE (2001)
http://youtu.be/xrC3Bf-CvHU
Music
Serenata a La Virgen de Guadalupe (Bronco)
http://youtu.be/ge5u3AXjRiM
Learn more about
Virgilio Elizondo and Mestizaje Theology
http://www.faithandleadership.com/multimedia/virgilio-p-elizondo-diversity-sign-the-new-creation
Devotional Prayers to Our Lady of Guadalupe
http://www.liturgies.net/saints/mary/guadalupe/prayers.htm
28

March 8, Sunday - St. Peter`s Catholic Church

Transcription

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