WEEKLY REFLECTION
speaking Responsibly
September 6, 2010
The
social fabric of our country appears in our time to be fragile.
From multiple manifestations of increased xenophobia, to
cultural and religious fragmentation, to hostile and vile
political discourse, we seem increasingly unable to communicate
with and trust each other to the minimal degree required for
civil discourse and shared civic responsibility. To some degree
all of these symptoms appear related to a loss in the
foundational disposition of trust, or what the spiritual
tradition calls faith; without a basic level of trust, human
society, much less human community, is not possible. In order
to have trust or faith in each other we must be able to believe
in the truth of what the other says to us; we must inhabit a
culture of truthfulness in speech and responsibility for our
words. The measure of responsible speech is not its efficacy
but its honesty, its responsibility to those being addressed and
to the Truth. In our time it often seems that the value of
speech is measured more by its manipulative success and
financial effectiveness than by its veracity; for the most part
there is no accountability or responsibility to the truth even
for those whose voices dominate our airways and our public
discourse day after day. What difference might it make in our
common life, if our public leaders, our journalists, and our
media personalities of all political persuasions were held
accountable for the truthfulness of their assertions?
In the Sermon on the Mount as recounted in the Gospel of
Matthew, Jesus teaches:
You have heard that it was said to your ancestors, “Do not take
a false oath, but make good to the Lord all that you vow.”
But I say to you, do not swear at all; not by heaven, for
it is God's throne; nor by the earth, for it is his footstool;
nor by Jerusalem, for it is the city of the great King.
Do not swear by your head, for you cannot make a single
hair white or black. Let
your “Yes” mean “Yes” and your “No” mean “No”.
Anything more is from the evil one. (Matthew 5, 33-37)
In our social lives, oaths are solemn and even religious acts.
At those moments where the very possibility of a shared
social fabric and of human life in common are at stake, we ask
each other to be honest and truthful by swearing before heaven,
or earth, or our own life.
We do this because we recognize that there are limits to
lying, dishonesty, and irresponsibility if a minimal level of
trust and human community are to be maintained.
In civil society it is not a crime to lie, but only to
lie under oath. In the
Kingdom that Jesus announces, however, we are responsible to the
Author of Life for every word we utter.
Any word not grounded in the truth of things is from the
evil one. At all times,
our speech is not to be a mode of manipulation and obfuscation
but an expression of the Word from which we come.
Whenever we speak, we are responsible for our words both
to those whom we address and to the One who is the Source of our
speech.
The Sermon on the Mount is not primarily a
prescription for living but a description of the life of Christ
in us. One of the most
significant indications of that life is our responsibility to
the Truth in our speech and in our actions.
In his new book
Ethics of the Word: Voices in the Catholic Church Today,
James Keenan, SJ quotes the theologian Nicholas Lash:
To be human is to be able to speak.
But to be able to speak is to be
answerable,
responsible, to and for each other and to the mystery of God.
(p. 19)
To speak in the most distinctively human way, says Lash, is to
be answerable and responsible for the truth of each word we
utter. Jesus reminds us that this duty of responsible speech is
not occasional but rather universal, a universality of
responsibility that makes oath-taking meaningless. Although as
limited human beings we shall never attain the fullness of the
call to be responsible in speech, there are, on a daily basis,
unending opportunities to practice this call. Every time we
speak to others we stand before the call of Jesus and the
summons of Reality to speak in truth.
Prayer may be the experience by which we learn most fully
the significance and the difficulty of being answerable and
responsible in speech. In
prayer, we find ourselves speechless before the awesomeness of
the Mystery in which we live and move and have our being.
In prayer we struggle to find an adequate expression of
our truth before the one who is Truth.
This poverty of our speech reveals to us the depth of our
responsibility to God and to and for all others.
In authentic prayer all glibness disappears; all
performance ends.
Remaining in this difficulty and darkness purges our pretense,
affectation, and self-promotion.
We may discover that we are mere infants struggling to
utter words that correspond to a truth that calls us beyond
ourselves. Perhaps at its
core our cultural crisis of honesty and responsibility is a
crisis of transcendence and prayer.
Adrian van Kaam speaks of the
need in every time and culture for communities of “value radiation,”
communities of persons who keep alive through commitment and
practice the foundational values that at various times are in danger
of disappearing. In our
current time of constant talk, opinion, seduction, and manipulation,
it is imperative that there remain those who commit themselves to
the practices of praying in the secret of their own solitude and
speaking humbly, honestly, and responsibly.
Distinctively human life, life that remains open to and
responsible to the Spirit of God, requires that our human capacity
for speech remain connected to its Source, that it not lose its
connection with the Way, the Truth, and the Life that our lives, and
so our words, are meant to serve.
self-actualization
August 16, 2010
Self-actualization is a term that gained currency in our culture
about half a century ago. At first blush the concept appears
benign enough: it appears to do no more than to reflect our
innate drive to achieve our full potential, to bring to fruition
our unique capacity for human flourishing, Hence the dictionary
definition: the realization or fulfillment of one’s talents
and potentialities, esp. considered as a drive or need in
everyone. (The New Oxford American Dictionary)
The self-actualizing tendency would seem to be ideally
suited for life in societies structured around competition.
Here, though, a different picture begins to emerge. Is the
so-called self-actualizer pursuing a path of inborn
possibilities, or is s/he unwittingly bending to cultural
imperatives that lead to loneliness and isolation? The
“promise” of self-actualization is slippery indeed, if in fact
the search for one’s direction in life culminates in the
exclusion of other people and the refusal of the mystery as it
manifests itself in all dimensions and spheres of one’s
existence.
READ MORE...
Learning REVERENCE from the Psalms
August 2, 2010
Psalm 8 is a prayer-poem with which most of us can readily
identify. It is a psalm of praise and a profound recognition of
the Sovereignty of God, based on a mode of presence that the
greatness of creation, including the Psalmist’s own being,
evokes. Its theme is grounded in the truth of who God is and
who we. The experience of that relationship gives rise to the
primordial human disposition of awe and the reverence which
accompanies it. According to Fr. Adrian van Kaam:
Reverence is the flower of spiritualization. Its source is the
sacred fascination people experience in the presence of what
transcends them. Everything worthy of a person’s dedication
receives meaning from its relatedness to that mystery which
overwhelms well-disposed people in moments of silent
contemplation and pure receptivity. Unrelated to this mystery,
experiences lose their radiance and fail to evoke reverence. (Fundamental
Formation, pp. 159-60)
READ MORE...
Learning Wisdom from the Psalms
July 19, 2010
I’d
like to begin with a story that a friend of ours, a Director of
Novices of his religious community, would often tell. A novice
of his once said to him, and I’m sure it was more than one who
did this, “I don’t get anything out of praying the psalms.”
Since the novice had been in the community for some time the
Director knew him well. And so his response to him was: “I
think you have difficulty with the psalms because you have
difficulty receiving anything that is given to you.” The Novice
Director here was pointing to a lack, one I think we can all
recognize to some degree in ourselves, of what Fr. Adrian van
Kaam calls “transcendent openness.” The depth of our encounter
with the Psalms, and thus of their meaningfulness to us, depends
on the level of our transcendent openness, our capacity in the
moment to attune to, receive, and respond to new disclosures of
the Spirit to us.
READ MORE...
MESSENGERS OF UNIVERSAL LOVE
July 5, 2010
One
of the obvious things about our world is that it is hurting.
Wherever we turn we are confronted with a suffering and
incomplete humanity. We may be especially surprised by the
capacity of individuals and groups of persons or nations to
inflict violence on others. And when we consider the already
realized potential for evil and injustice, we may choose to look
away, to try to forget the world with its overwhelming needs,
and to evade our personal responsibility to minister to that
world.
READ MORE...
Love of Neighbor and Transcendent Openness
June 21, 2010
In the passage from the works of Oswald Chambers that is quoted
for June 19 in My Utmost for His Highest, we read:
“If I am devoted to the cause of humanity only, I will soon be
exhausted and come to the place where my love will falter; but
if I love Jesus Christ personally and passionately, I can serve
humanity though human beings treat me as a doormat.”
The longer one lives the more one identifies with the experience
of Linus in Charles Schultz’s famous comic strip Peanuts:
“I love mankind; it’s people I can’t stand.” The truth of
the matter is that for all our attempts to love our neighbor as
ourselves, to love not only our friends but also our enemies,
there are many times when we don’t like the people around us
very much. There is little doubt that for most of us the
attempt to love others who often seem to us to be careless,
mindless, selfish, arrogant, and on and on is, at best,
exhausting, if not impossible. Recently, as I
entered the security line at an airport for an eagerly
anticipated trip home both stressed and tired from a daylong
meeting, I found myself increasingly frustrated and agitated by
the perceived incompetencies of the security personnel and the
slowness and inattention of my fellow travelers. Later, on
the plane, I sat next to a young woman who proceeded to take off
her shoes, cross her legs, and dangle her bare foot in front of
me for much of, thankfully, only an hour or so flight. By
the time I arrived home, I was very tired and significantly
agitated and angry. And all this from relatively minor, if
not perhaps totally subjective, affronts. Commonplace
experiences such as these are potent reminders of how difficult
it is to practice the spiritual directives that call us to
revere and love the other.
READ MORE...
PRESENCE AND GRATITUDE
June 7, 2010
The conflicting tendencies toward resentment and gratitude are
often at war with each other in the human heart. Even when the
mind knows it should be grateful, resentful feelings tug and
pull away from rational response. Blind urges conspire and
tempt one to trust in power rather than presence to remedy and
heal the aching soul. For millennia the developed spiritual
systems of humanity have understood the dynamics at play within
this psychological-spiritual polarity. Resentment is a
corrosive attitude which threatens our well-being, destroys
reason and diminishes our capacity for enjoyment. Gratitude is
more like an inborn readiness to receive with open hands what is
given in one’s reality. Resentment, the interloper,
refuses; gratitude accepts.
READ MORE...
Hearing the Appeal of the Other
May 24, 2010
The first reading for the liturgy of Pentecost Sunday from the
Acts of the Apostles (Acts 2: 1-11) relates in vivid and highly
allusive scriptural imagery the gift of the Spirit. It is, as
in the creation account of the first chapter of Genesis, in the
power of a mighty wind that the Spirit of God is manifest. As
in Genesis the creative Spirit of God brings light out of
darkness and order out of chaos, so in Acts the arrival of
Spirit brings inner light and clarity to the darkness and
confusion in those who find themselves living the experience of
Jesus’ absence. The second allusion is to the story of the
Tower of Babel in Genesis 11:1-9. In the Scriptural account of
the fulfillment of Jesus’ promise, the action of Spirit involves
the reversal of God’s punishment at Babylon. The story of the
Tower of Babel is, at its core, a reiteration of the story of
the Fall. In this mythic account, the dispersion of peoples,
our inability to understand each other, is due to our refusal to
accept the reality of our shared humanity and the limits of our
being human. As Adam and Eve fell prey to the temptation to “be
as gods,” the people of Babylon similarly succumb to what Adrian
van Kaam calls “inverted awe,” that is, they become awe-filled
at their own capacities, specifically, their “technological”
capacities. They attempt to reach the heavens by building a
tower, to claim by force what can only be received. As a
punishment, the Lord says to his divine cohort: “Come, let us go
down there and confuse their speech, so that they will not
understand what they say to one another.” (Gen. 11:7) In the
second chapter of Acts, God’s Spirit comes down and reverses the
punishment of Babel: “Why, they are all Galileans, are they
not, these who are speaking? How is it then that we hear them,
each in our own native language?” (vs. 7-8) We who receive the
Spirit of God, given through Jesus, are restored to the depths
of our common humanity and thus to our kinship as children of
God. With our disposition of awe restored to its proper Divine
object and by that restoration our capacity to recognize and to
live the will of God, we again speak the same language.
READ MORE...
Living in the Present
May 17, 2010
When she died early in the twentieth century Therese was
only 24 years old. In her short life she wrote an autobiography
and a book’s worth of poems, served as novice mistress of her
Carmelite community, and managed to “become a saint,” whether or
not she would have considered herself to be one. Her
prayer-poem “My Song for Today” (excerpted above) reveals
extraordinary focus on the present moment. In the third stanza
of the poem, for example, she declares: “To pray for tomorrow,
oh no, I cannot! . . .” Sufficient unto the day are the worries
thereof. For Therese the testing ground for faith was in the
present, and she prayed that “her little boat” would be guided
over the stormy waves in peace — just for today!
READ MORE...
THE NEW COMMANDMENT
May 10, 2010
In John’s Gospel, Jesus tells his disciples: “Now is the
Son of Man glorified, and God is glorified in him. If God is
glorified in him, God will also glorify him in himself, and God
will glorify him at once. . .
. I give you a new commandment: love one
another. As I have loved you, so you also should love one
another.” (John 13: 31-2, 34) The acts of love that constitute
each moment of the life, and now the impending death, of Jesus
are acts of God. So the “new commandment” is new only in its
recognition of the source of the love whereby the
Disciples are to love one another. That is, their love for each
other is the love of Jesus for each of them and through them to
others.
READ MORE...
EMBRACING SOLITUDE
May 3, 2010
The poet and essayist W. H. Auden was insistent on the
irreducibility of our solitude: “In the last analysis we live
our lives alone. Alone we choose, alone we are responsible.”
He bemoaned the fact that “so many people try to forget their
aloneness, and break their heads and hearts against it.” Being
utterly alone is surely a fearsome thing; great reserves of
energy may be expended in the service of keeping the experience
at bay. Emily Dickinson may have had dreaded aloneness in mind
when she described the solitude of space, sea or even death as
“society” compared to the “polar privacy” of solitary inwardness:
There is a solitude of space
A solitude of sea
A solitude of death, but these
Society shall be
Compared with that profounder site
That polar privacy
A soul admitted to itself –
Finite infinity.
READ MORE...
RESTORING THE JOY OF OUR YOUTH
April 26, 2010
In last week’s reflection on Hospitality and
Homecoming, it was pointed out that Mary, in offering a
space of hospitality for Jesus, recognizes “that in some way she
herself is the guest, and that he who is coming is also the host
whose hospitality she should be prepared to receive.” Jesus
offers the fullness of his presence, both before and after his
death, to those who welcome him, who create a hospitable space
for him. And those who so welcome him discover that he to whom
they have opened their lives becomes the host who welcomes
them. To receive Jesus without condition is at the same time to
receive one’s own “inwardness in a new way.” It is to know the
freshness and newness of the present moment; it is to be
restored to “the joy of our youth.”
READ MORE...
HOSPITALITY AND HOMECOMING
April 19, 2010
A recent but posthumous book by Henri Nouwen, Home Tonight:
Further Reflections on the Parable of the Prodigal Son,
opens with a reflection on Nouwen’s arrival at L’Arche Daybreak
in 1986. Unnervingly, Nouwen was confronted daily by one of the
members in the group home, who always asked the same two
questions of people: “So, where’s your home?” and “Are you home
tonight?” In her Introduction, Sue Mosteller writes that with
his frenetic schedule Nouwen “very often had to falteringly
explain to John that he would again be absent from the table
that evening.” Mosteller suggests that Nouwen, who came to
Daybreak in search of a home, needed John’s constant reminders
that he was on a journey ― home. Nouwen had written earlier in
his career that hospitality is “the creation of a space where
the stranger can enter and become a friend instead of an enemy.”
(Monastic Studies 10, 1974). One is left with an impression of
unrealized longings.
READ MORE...
STAY WITH US
April 12, 2010
It is Holy Saturday 2010. At the front of the small
parish Church
of St. Therese of the Child Jesus in the town of Kipushi, Democratic Republic of Congo, a large
paschal fire is already burning as the members of the
Congregation gather to celebrate the Easter Vigil. They come
dressed in bright, beautiful and celebrative colors and carrying
the candles they have purchased in the small shops around town.
They fill not only the benches of the Church but the many small
plastic chairs that have been added along the sides of the
church and down the main aisle, as well as into the foyer and
out onto the front porch. The Church is decorated with strings
of colored and flashing lights, many hand cut and fashioned
decorations, even an electric lantern that will flash with the
other smaller lights during the singing of the Gloria. In the
excitement of meeting and conversation as friends and family
gather, there is already not only an air of expectancy but a
sense of deep life, love, and hope that already manifests the
truth of Resurrection.
READ MORE...
EASTER
April 5, 2010
In The New Being Paul Tillich
wrote:
It is love, human and divine, which overcomes death . . .
Death is given power over everything finite, especially in our
period of history. But death is given no power over love. Love
is stronger. It creates something new out of the destruction
caused by death; it bears everything and overcomes everything.
It is at work where the power of death is strongest. . . . It
rescues life from death. It rescues each of us, for love is
stronger than death.
We thank the Rev. Brenda Bennett for
her distilled reflections on the meaning of the paradigmatic
events of Holy Week and Easter:
READ MORE...
HOLY WEEK REFLECTION: LIFE AS IT IS
March 29, 2010
In his text
Opening the Hand of
Thought, the Zen master and Abbot Kosho Uchiyama writes that
the term gosho or
afterlife refers to
“the life that arises when one clarifies this matter of death.
It means knowing clearly just what death is, and then
really living out one’s life.
. . . As long as this matter of death remains unclear,
everything in the world suffers.” (p. 8) As we enter this year’s
celebration of Holy Week, we are once again drawn into the
remembrance of and participation in the passion, death, and
resurrection of the Lord Jesus.
This week we turn our attention, in a focal way, to the
reality of death and the mystery of the embracing of the human
condition unto death by God in Jesus.
We face death as an undeniable reality of human existence
and openly await that clarification of its meaning in
resurrected life that comes after that going through and
“reproducing [in our lives] the pattern of his death.”
READ MORE...
THE PROBLEM OF ACEDIA
March 22, 2010
For those who have adopted a regime of fasting, sacrifice
and spiritual practice during Lent, the season may at some point
provide an occasion of encounter with the demon of acedia. The
word has many meanings and perhaps as many applications. Thomas
Merton cites it as one of the main obstacles to contemplative
prayer, but the term may be applied broadly to describe the host
of interior difficulties that inevitably arise when we strive in
earnest to grow and live spiritually. According to Merton
acedia, a condition of spiritual inertia, is marked by inner
confusion, coldness and a lack of confidence.
READ MORE...
THE SERVICE OF RECONCILIATION
March 15, 2010
The liturgy of the Fourth Sunday of Lent draws us into
what St. Paul clearly understands to be the core of his
preaching: “the service of reconciliation.” This message, as
presented in 2 Corinthians, has two aspects. The first is that
reconciliation with God is “the work of God” through the life
and ministry of Jesus Christ, and the second is that this
reconciliation calls those who receive it into the “service of
reconciliation” to all others.
READ MORE...
ASCETICISM AND RELAXATION
March 8, 2010
Although we do not ordinarily associate the practices of
rest and relaxation with the ascetical mandates of Lent,
scripture as well as the literature of the spiritual masters
remind us that we are called to care for the body and mind as
the temple of the Lord. Even our efforts at renunciation are
meant to restore bodily health and spiritual presence, enhancing
at once our receptivity to the Spirit and renewing our
relationship to the Divine. An important part of our daily
routine during Lent can therefore be found in the Lord’s
invitation to us to come away and spend time alone with him.
READ MORE...
LENTEN PRACTICE: LECTIO DIVINA
March 1, 2010
As
discussed in last week’s reflection, the Lenten call to
conversion is a call not only to turn away from but to turn
toward. St. Paul, in the letter to the Romans, speaks of
this as the living of a new life, born of a new consciousness.
Do not model yourselves on the behavior of
the world around you, but let your behavior change, modeled by
your new mind. This is the only way to discover the will
of God and know what is good, what it is that God wants, and
what is the perfect thing to do. (Romans 12: 2)
This
renewal of mind comes from our growing identification with the
mind of Jesus Christ (Philippians 2:5). In this light, we
repent of the degree to which we have lost our true mind, to the
degree that we have come to live from a false mind or
consciousness that has become dissociated from our spiritual
identity. In this way, the practices of Lent are aimed at
our remembering who we most deeply are and to whom we most
deeply belong. Through the practices of Lent we seek to
recover our identification with the mind of Christ.
READ MORE...
CONVERSION OF LIFE
February 22, 2010
The call to conversion of life is as old as human society. In
the Judeo-Christian tradition, conversion is strongly linked to
atonement for wrong-doing and the need to repent and do penance
for sin. However, as Richard N. Fragomeni observes in The
New Dictionary of Catholic Spirituality:
. . . in recent years a more comprehensive understanding of
conversion has sought to include the full depth of biblical
insight into the understanding of the process as a turning from
and a turning toward.
This new understanding places the emphasis on the transformation
of personality and on God’s gift of grace within the process.
Without denying the reality of sin and guilt, contemporary
approaches to conversion foster the development of
self-awareness rather than self-judging and introspection as the
effectives means of bringing about healthy change.
READ MORE...
REMEMBRANCE AND HOPE
February 15, 2010
As we celebrate Ash Wednesday the liturgical formula from
the Book of Genesis reverberates in our consciousness: “Remember
that you are dust and unto dust you shall return.” We begin
this season of repentance and preparation with a suspension of
our ordinary forgetfulness of our destiny. We remember that we,
as we take ourselves to be, come from the dust of the earth and
are on our way to returning to that from which we came. A most
sobering recollection! And yet, as we enter this Season of Lent
2010, there is also an invitation to know the profound
consolation and the transcendent hope that a mindful living of
these words affords us.
READ MORE...
ATTENDING TO WHAT IS WITHIN
February
8, 2010
In iconic novels and plays, the American writer Thornton
Wilder sought to pierce the veil of ordinary existence in order
to reveal the miracle lying just beneath our gaze. The
spiritual for him was not some other, unlived life. He believed
that the transcendent manifested itself within our innate
openness to reality even in the midst of our earthly pursuits.
Unfortunately, our awareness of the fuller dimensions of reality
tends to remain pre-reflective, and we miss the wonder. Hence,
in “Our Town”, it is only after Emily has died in childbirth and
“returns” to earth to relive a day of her early life—her twelfth
birthday--that she realizes how much of her life she missed as
she was going through it. She suffers poignantly the fact that
loved ones, occupied with duties of the moment, look past one
another, not really seeing and responding to each other, missing
opportunities for authentic encounter and understanding.
Watching herself relive these moments, she senses that the
mostly hidden beauty of the world is almost too much to bear:
“Oh earth,” she exclaims, “you’re too wonderful for anyone to
realize you!” And then she implores, “Do any human beings
realize life as they live it?”
READ MORE...
LISTENING TO TRANSCENDENCE
February 1, 2010
In last week’s reflection we spoke of the need for careful
speech and thought. In our world, there is much talk and much
debate about God and God’s existence. Yet much of the
“God-talk” between believers and non-believers, and even among
believers themselves, occurs without the requisite
presuppositions, in this case the presupposition of “purity of
heart,” the human capacity to “listen to the voice of
transcendence in immanence.”
READ MORE...
THINKING SPIRITUALLY
January 25, 2010
The great spiritual traditions of humanity are guides not
only to belief but also for behavior. They aim to elevate human
life by presenting form ideals for integration into all spheres
of human interaction. Speaking, for example, a constant reality
of everyday life, comes up for a great deal of comment in
religious writings. Confucius regarded sincerity in speech as a
preeminent virtue. He distrusted eloquence and glib talkers,
and insisted that things be named properly. Better to be silent
than to speak about what one doesn’t know or understand. In
Buddhism, the principle of Right Speech is a distinct part of
the path to awakening. Because words are so consequential, one
is expected to learn the art of skillful communication, being
mindful always of two questions about one’s speech: Is it
true? Is it useful?
READ MORE...
REFLECTIONS ON ORDINARY TIME
January 18, 2010
Liturgically speaking we have now
left behind the special seasons of Advent and Christmas and
re-entered “Ordinary Time.” We have taken down our Christmas
trees, removed our window lights, and unwrapped (and perhaps
stored away) our presents. All of the artificial light and
constant celebration that, at least in the Northern Hemisphere,
have relieved for some weeks the darkness and isolation of
deepening winter have come to an end. We now return to our
daily lives and work, our separate and more solitary lives, and
are again faced with the reality of our humdrum day-to-day
existence.
READ MORE...
BECOMING GOD'S CHILD
January 11, 2010
The
words still ring in my ears: “Inevitably difficulties arise.
Crises will occur – as they must.” These words, spoken by a
graduate school teacher, impressed me by the quality of inwardness
they expressed. One sensed the weight of experience behind the
articulation, and also that the speaker seemed to be speaking as
much to herself as to her listeners, as if awakening to the
significance of her words as they were being spoken.
READ MORE...
NEW YEAR'S REFLECTION
January 4, 2010
We
enter this new year of 2010 out of our shared celebration of
Christmas, of the startling belief that God’s desire for
intimacy with humanity is greater than we could ever imagine.
“To all who received him, he gave the power to become children
of God.” (John 1, 12) In his Christmas sermon, Rowan Williams,
the Archbishop of Canterbury, describes this Mystery as follows...
READ MORE...
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