Why “Amoris Laetitia” is “Vague”

Joseph Ratzinger calls this “theological epistemology.” It is the central point of his “Behold the Pierced One” where I first got a handle on the basic meaning of “to know.” Richard Rohr says it well insofar as it can be said. It is also Vatican II, Paul VI, John Paul II, all of Benedict XVI and now Francis.

 Yours Life Is Not about You

Wednesday, May 25, 2016

 

Richard Rohr: One reason we Christians have misunderstood many of Jesus’ teachings is that we have not seen Jesus’ way of education as that of a spiritual master. He wants to situate us in a larger life, which he calls the “Reign of God.” But instead we make him into a Scholastic philosopher if we are Roman Catholic, into a moralist if we are mainline Protestant, or into a successful and imperialistic American if we are Evangelical. Yet the initiatory thrust of Jesus’ words is hidden in plain sight.

Study, for example, his instructions to the twelve disciples, when he sent them into society in a very vulnerable way (no shoes or wallet, like sheep among wolves). How did we miss this? Note that it was not an intellectual message as much as it was an “urban plunge,” a high-risk experience where something new and good could happen. It was designed to change the disciples much more than it was meant for them to change others! (See Matthew 10:1-33 or Luke 10:1-24.) Today we call it a reverse mission, where we ourselves are changed and helped by those whom we think we are serving.

When read in light of classic initiation patterns, Jesus’ intentions are very clear. He wanted his disciples–then and now–to experience the value of vulnerability. Jesus invites us to a life without baggage so we can learn how to accept others and their culture. Instead, we carry along our own country’s assumptions masquerading as “the good news.” He did not teach us to hang up a shingle to get people to attend our services. He taught us exactly the opposite: We should stay intheir homes and eat their food! This is a very strong anti-institutional model. One can only imagine how different history would have been had we provided this initiatory training for our missionaries. We might have borne a message of cosmic sympathy instead of imperialism, providing humble reconciliation instead of religious wars and the murdering of “heretics,” Jews, “pagans,” and native peoples in the name of Jesus.

 

When we could not make clear dogma, moral code, or a practical war economy out of Jesus’ teaching, we simply abandoned it in any meaningful sense. His training of novices has had little or no effect on church style or membership, by and large. When one throws out initiatory training, the whole latter program and plan of life is left without foundation or containment. Now we seek a prize of later salvation–instead of the freedom of present simplicity. I am told that the Sermon on the Mount–the essence of Jesus’ teaching–is the least quoted in official Catholic Church documents.

However, there were always people like Francis of Assisi, Simone Weil, Menno Simons, Peter Waldo, George Fox, Catherine of Genoa, Peter Maurin, Mother Teresa, and Dorothy Day who made Jesus’ Gospel their life map. They knew that lifestyle was more important than theories, intellectual belief systems, or abstruse theology. Once you know that your life is not about you, then you can also trust that your life is your message. This gives you an amazing confidence about your own small life–precisely because it is no longer a small life, it is no longer just yours, and it is not all in your head. Henceforth, you do not try to think yourself into a new way of living, but you first live in a new way, from a new vantage point–and your thinking changes by itself.

“I live no longer, not I,” Paul shouted with his one daring life (Galatians 2:20). And this one-man show turned a Jewish sect into a worldwide religion. Paul allowed his small life to be used by the Great Life, and that is finally all that matters. Your life is not about you. It is about God and about allowing Life and Death to “be done unto me,” which is Mary’s prayer at the beginning of her journey and Jesus’ prayer at the end of his.

 

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