The Lord didn’t just want to become one of us: He wanted to become all of us.
The Lord didn’t just want to become one of us: He wanted to become all of us.
YOU AND I and all men were made to find our identity in the One Mystical Christ, in Whom we all complete one another “unto a perfect man, unto the measure of the age of the fulness of Christ.”
When we all reach that perfection of love which is the contemplation of God in His Glory, our inalienable personalities, while remaining eternally distinct, will nevertheless combine into One so that each one of us will find himself in all the others, and God will be the life and reality of all. Omnia in omnibus Deus.
God is a consuming Fire. He alone can refine us like gold, and separate us from the slag and dross of our selfish individualities to fuse us into this wholeness of perfect unity that will reflect His own Triune Life forever.
As long as we do not permit His love to consume us entirely and to unite us in Himself, the gold that is in us will be hidden by rock and dirt which keep us separate from one another.
As long as we are not purified by the love of God and transformed into Him in the union of pure sanctity, we will remain apart from one another, and union among us will be a precarious and painful thing, full of labor and sorrow and without lasting cohesion.
IN the whole world, throughout the whole of history, even among religious men and among saints, Christ suffers dismemberment.
His physical Body was crucified by Pilate and the Pharisees; His mystical Body is drawn and quartered from age to age by the devils in the agony of that disunion which is bred and vegetates in our souls, prone to selfishness and sin.
. . . .
Even the innocent, even those in whom Christ lives by charity, even those who want with their whole heart to love one another, remain divided and separate. Although they are already one in Him, their union is hidden from them, because it still only possesses the secret substance of their souls.
But their minds and their judgments and their desires, their human characters and faculties, their appetites and their ideals are all imprisoned in the slag of inescapable egotism which pure love has not yet been able to refine.
As long as we are on earth, the love that unites us will bring us suffering by our very contact with one another, because love is the resetting of a Body of broken bones. Even saints cannot live with saints on this earth without some anguish, without some pain at the differences that come between them.
There are two things which men can do about the pain of disunion with other men. They can love or they can hate.
Hatred recoils from the sacrifice and the sorrow that are the price of this resetting of bones. It refuses the pain of reunion.
There is in every weak, lost and isolated member of the human race an agony of hatred born of his own helplessness, his own isolation. Hatred is the sign and the expression of loneliness, of unworthiness, of insufficiency. And in so far as each one of us is lonely, is unworthy, each one hates himself. Some of us are aware of this self-hatred, and because of it we reproach ourselves and punish ourselves needlessly. Punishment cannot cure the feeling that we are unworthy. There is nothing we can do about it as long as we feel that we are isolated, insufficient, helpless, alone. Others, who are less conscious of their own self-hatred, realize it in a different form by projecting it onto others. There is a proud and self-confident hate, strong and cruel, which enjoys the pleasure of hating, for it is directed outward to the unworthiness of another. But this strong and happy hate does not realize that like all hate, it destroys and consumes the self that hates, and not the object that is hated. Hate in any form is self-destructive, and even when it triumphs physically it triumphs in it own spiritual ruin.
Strong hate, the hate that takes joy in hating, is strong because it does not believe itself to be unworthy and alone. It feels the support of a justifying God, of an idol of war, an avenging and destroying spirit. From such blood-drinking gods the human race was once liberated, with great toil and terrible sorrow, by the death of a God Who delivered Himself to the Cross and suffered the pathological cruelty of His own creatures out of pity for them. In conquering death He opened their eyes to the reality of a love which asks no questions about worthiness, a love which overcomes hatred and destroys death. But men have now come to reject this divine revelation of pardon, and they are consequently returning to their old war gods, the gods that insatiably drink blood and eat the flesh of men. It is easier to serve the hate-gods because they thrive on the worship of collective fanaticism. To serve the hate-gods, one has only to be blinded by collective passion. To serve the God of Love one must be free, one must face the terrible responsibility of the decision to love in spite of all unworthiness whether in oneself or in one’s neighbor.
. . . .
The beginning of the fight against hatred, the basic Christian answer to hatred, is not the commandment to love, but what must necessarily come before in order to make the commandment bearable and comprehensible. This is a prior commandment, to believe. The root of Christian love is not the will to love, but the faith that one is loved. The faith that one is loved by God. That faith that one is loved by God although unworthy–or, rather, irrespective of one’s worth!
In the true Christian vision of God’s love, the idea of worthiness loses its significance. Revelation of the mercy of God makes the whole problem of worthiness something almost laughable: the discovery that worthiness is of no special consequence (since no one could ever, by himself, be strictly worthy to be loved with such a love) is a true liberation of spirit. And until this discovery is made, until this liberation has been brought about by the divine mercy, man is imprisoned in hate.
Humanistic love will not serve. As long as we believe that we hate no one, that we are merciful, that we are kind by our very nature, we deceive ourselves; our hatred is merely smoldering under the gray ashes of complacent optimism. We are apparently at peace with everyone because we think we are worthy. That is to say we have lost the capacity to face the question of unworthiness at all. But when we are delivered by the mercy of God the question no longer has a meaning.
Hatred tries to cure disunion by annihilating those who are not united with us. ….
But love, by its acceptance of the pain of reunion, begins to heal all wounds.
(from New Seeds of Contemplation by Thomas Merton (1961), pp. 70-76)
There’s a t-shirt that you see on athletes, particularly runners, that says on the back:
Pain is just weakness leaving the body.
What if that was essentially true of spiritual pain?
Spiritual pain is just our bondage to selfishness leaving the soul.
In this moment of pain the Lord said to me, “The wonderful end to your story is visible and present to me. I see the whole thing and it’s beautiful. You are not yet in a position to see it. This moment fits into it, and needs to be right where it is, or the whole thing would be different, less beautiful, and fall apart. I see deeply into this moment and I see the seeds of the ending within it. You cannot have that ending without this moment. You will have that ending not despite this moment but because of it, I assure you. This is as true for you, my son, as it was for my Son, Jesus. Believe and trust.”
It is more proper to say God “couldn’t” rather than God “wouldn’t” create a world where he would be anything less than free to achieve his good ends. God is maximum Freedom itself.
Once again, look at the Crucifixion. And Resurrection.
We are viewing the backside of a tapestry where all the stitches appear to be in the shape of crosses. We are on the backside due to the sin of Adam.
The point of Faith is to accept the very real probability that the other side of this tapestry is what we were meant to see.
When Adam and Eve opted to partake of the Knowledge of Good & Evil, they discovered for all of us that this means viewing the tapestry from the back and thus voluntarily depriving mankind of the vision that communicates the meaning of the tapestry. Acquiring the knowledge of evil necessarily entails voluntary forfeiture of the unobstructed view of the Good. Realize that it can be no other way.
And this is what Christ came to address and restore to possibility. If we take what he is offering us–the gift of voluntarily understanding the meaning of the tapestry again, even though still on the backside–we can navigate the Way to True Life.
If we do not accept this gift, we will, without realizing it, re-crucify Christ in the least of his brothers. The only way to avoid this horrific outcome is to “believe without seeing” (cf. I Peter 1:8), by taking advantage of Christ’s resurrected vision. This vision tells us that God would not–could not–create a world where the forces of nature got away from him and the actions of his creatures had any real chance at thwarting his good purposes. Therefore we will more likely be the ones in whom Christ is re-crucified, but we will have a peace the world cannot give us. And this peace makes all the difference when we know that these things can only be the stitches that go into making the beautiful front side of God’s tapestry. The true source of our peace is the unshakable conviction that God’s perfect power wills or permits only that which attains to the greatest Good.
And again, if God is Freedom without limit, he is always–not just sometimes–continuously attaining the best outcomes. Good Friday is the epitome of this dynamic. It’s going on around us at every moment. It has never stopped.
This is available to us only by faith. Pray and beg God for more faith until you’ve got enough to equal a mustard seed. Then you will know the Truth, and the Truth will set you free, too. And this truth will contain the demonstration of the idea that “all things work together for good for those who love [and trust] God.” (cf. Romans 8:28)
God has answered our question about the problem of evil with a lifelong question each of us must answer for ourselves:
Was Good Friday really good or not?
We may need to go through much pain to get to our answer, but the answer to that question is the answer to the problem of evil.
Everything in our life is riding on it. And it is inescapable.
Strive to see this as the perfection and wisdom of God’s will for your life:
Ask with bold trust for the super-abundant gift God wants to give: the Holy Spirit; and you shall receive Him, and all else besides.
Seek first the hidden kingdom of God, in which the Holy Spirit is the primary Gift, and you will find all else is an occasion of gratitude and thanksgiving.
Knock humbly on the secret temple of the Holy Spirit, which is now yourself, and it will be opened to you, revealing the joy you are welcome to have because you have welcomed all as a free and glorious gift.