Posts Tagged ‘Jesuit Father Jim Martin’

Jesuit Father James Martin offered this reflection on “The mystery of pain, the solace of faith” in the New York Daily News after the tragic Newtown school shooting on Dec. 14:

I write these lines within hours of hearing about the horrific shootings in Connecticut, and I write them from a retreat house in New England, a place of prayer. I also write them at the invitation of this newspaper.

The question on so many minds and in so many hearts is: Why?

It is an age-old question, one that believers have been asking, struggling with, raging at, and weeping over, for many centuries. Why would God allow something like this to happen? It is what theologians and saints have called the “mystery of evil.” It was asked in another form recently, in the wake of Hurricane Sandy, when many lost their lives.

In this case, however, and in all cases involving children — especially the violent deaths of children — the question takes on even more poignancy and greater urgency.

As a believer I need to say this: There is no satisfactory or adequate answer to that question. It is, to use another ancient phrase, a mystery. That word is often used as way of avoiding complex problems, but in this case it is true, and the thoughtful believer knows this in his or her heart: There is no answer that will take away our grief or fully explain how a good God could permit this.

Anyone who tells you that he or she has an answer to that question (for example: it is a punishment for our sins; it is the result of a vengeful God; it proves there is no God; or it demonstrates meaninglessness in the universe) does not offer a real answer. For no answer will satisfy in the wake of such agony.

Yet, as a believer, I also need to say this: That it is a mystery does not mean that there aren’t perspectives that can help the believing person in times of tragedy and sadness. For me, there are two things have helped me in facing tragedy:

First, as a Christian, I believe that violence, suffering and death are never the last word. God promises us eternal life, and will give us that life just as he gave it to his Son, who also died a violent death. “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them,” is the prayer spoken at Catholic funerals. God, I believe, has already granted all those who were killed eternal rest and perpetual light.

This does not take away our sorrow, but it can offer us hope for those who have gone before us. It also offers us the hope of being reunited with our loved ones in the fullness of time.

The second thing, or person, I turn to is Jesus. We do not have a God who is removed from our sufferings. When Jesus went to the tomb of his good friend Lazarus, whom Jesus would soon raise from the dead, he wept. Why? Because he loved Lazarus, as he loved Lazarus’s sisters, Mary and Martha.

Jesus understands what sorrow is. Jesus understands pain. Jesus, I believe, weeps with us. Our God is not an intellectual abstraction or a philosophical theory, ours is a God who has lived a human life. This helps me during times of sadness. Jesus is with us in our pain, not standing far off.

The two perspectives are really one. The God who weeps with us also promises us eternal life. And the God who promises us eternal life weeps with us. For our part, we can work to end violence, to console those who remain and to build a more loving society.

For those who are not Christian but who are believers, like my Jewish and Muslim brothers and sisters, I would not presume to offer a perspective, but I might still say that we all believe in a God who loves us, who is love, and who therefore weeps with us. On this we might begin to find some common understanding. For those who are not believers, I might say that in the wake of such horrendous tragedies, our hearts are called to compassion, to support the families and friends of the victims; and our sense of morality impels us to work for an end to such appalling violence.

There may not be answers that will satisfy, but for the believer there is God, who is sorrowful with us, who offers us eternal life, and who moves us, through our hearts, to build a more loving and compassionate society.

—New York Daily News; image via Regis University

“Advent is all about desire,” an elderly Jesuit in Jesuit Father James Martin’s community used to say every year. Fr. Martin writes in America magazine that while he didn’t see it at first, now he understands what this Jesuit meant.

“Christians who celebrate Advent desire the coming of Christ into their lives in new ways. The beautiful readings from the Book of Isaiah, which we hear during Advent, describe how even the earth longs for the presence of God. The wonderful ‘O antiphons,’ sung at evening prayer and during the Gospel acclamations toward the end of Advent, speak of Christ as the ‘King of Nations and their Desire.’ The Gospel readings for the season tell of John the Baptist expressing Israel’s hope for a Messiah. Mary and Joseph look forward to the upcoming birth of a son. My friend was right. It’s all about desire,” writes Fr. Martin.

Fr. Martin points out that holy desires are different than surface wants, like wanting a new gadget or a bigger office. When Fr. Martin talks about desire, he’s “talking about our deepest longings, those that shape our lives: desires that help us know who we are to become and what we are to do. Our deep longings help know God’s desires for us, and how much God desires to be with us.”

Desire also plays a key role in a Jesuit’s life, according to Fr. Martin. “As novices, we were taught that our deep longings are important to notice. A young Jesuit who dreams of working with the poor and marginalized, or studying Scripture, or working as a retreat director, will be encouraged to pay attention to his desires. Likewise, Jesuit superiors reverence these desires when making decisions about where to assign a particular Jesuit,” he writes.

Fr. Martin concludes, “Desire is a key part of Christian spirituality because desire is a key way that God’s voice is heard in our lives. And our deepest desire, planted within us, is our Advent desire for Christ, the Desire of the Nations.”

Read the full article by Fr. Martin at the America magazine website.

The recent discovery of an ancient Coptic papyrus by Harvard church historian Karen L. King that mentions Jesus’ wife has some questioning its authenticity. But Jesuit Father James Martin wrote in a recent op-ed for The New York Times that even if it is found to be authentic, “Will this fascinating new discovery make this Jesuit priest want to rush out and get married? No.”

In his article titled “Mr. and Mrs. Jesus Christ?”, Fr. Martin wrote that it is more likely that Jesus was celibate since the papyrus is said to date from the fourth century — roughly 350 years after Jesus’ life and death.

Fr. Martin said there are several reasons Jesus might have remained unmarried: “Jesus, who knew the fate of other prophets, may have intuited that his public life would prove dangerous and end violently, a burden for a wife. He may have foreseen the difficulty of caring for a family while being an itinerant preacher. Or perhaps he was trying to demonstrate a kind of single-hearted commitment to God.”

Fr. Martin wrote that even if evidence of a married Jesus is found from an earlier date, he won’t stop believing in Jesus or abandon his vow of chastity.

It wouldn’t upset me if it turned out that Jesus was married. His life, death and, most important, resurrection would still be valid. Nor would I abandon my life of chastity, which is the way I’ve found to love many people freely and deeply. If I make it to heaven and Jesus introduces me to his wife, I’ll be happy for him (and her). But then I’ll track down Matthew, Mark, Luke and John, who wrote so soon after the time of Jesus, and ask them why they left out something so important.

Read Fr. Martin’s full op-ed at The New York Times website. For a lighthearted take on the topic, check out The Jesuit Post’s suggestions for the best wedding gifts for “Mr. & Mrs. Jesus Christ.”

On Friday, July 20, after the shooting rampage in an Aurora, Colorado movie theater that left 12 dead, Jesuit Father James Martin, culture editor at America magazine, posted the following on Facebook:

“Gun control is a pro-life issue. Pray for the families of the victims in Colorado, and for an end to the taking of life by violence.”

That post sparked a debate on Fr. Martin’s Facebook page that USA Today’s Faith & Reason blog reported on later that day, in a post titled “Would Jesus pack heat? Is gun control a God issue?”

On July 22, Fr. Martin expanded on his views in a post on America magazine’s blog. Fr. Martin stated that he is a religious person, not a political person, and that he believes gun control is a religious issue:

“It is as much of a ‘life issue’ or a ‘pro-life issue,’ as some religious people say, as is abortion, euthanasia or the death penalty (all of which I am against), and programs that provide the poor with the same access to basic human needs as the wealthy (which I am for). There is a ‘consistent ethic of life’ that views all these issues as linked, because they are.”

Fr. Martin wrote that he prays for the victims, but suggested that “our revulsion over these crimes, and our sympathy for victims, may be more than an invitation to prayer. Such deep emotions may be one way that God encourages us to act.”

Fr. Martin said religious people should meditate on “the connection between the more traditional ‘life issues’ and the overdue need for stricter gun control.”

This week, Christians around the world commemorate the Passion of Christ, the remembrance of Jesus’ suffering, crucifixion and death. This final week of Lent before Easter Sunday, called Holy Week, began on Palm Sunday last Sunday and ends with Holy Saturday tomorrow. Today is Good Friday, marking Christ’s death on the cross.

While Holy Week is solemn and sorrowful, it also anticipates the joy of Easter through the recognition of God’s goodness in sending Jesus to die for our salvation. For Palm Sunday, well-known author Jesuit Father James Martin shared in Washington Post’s “On Faith”, the story of his nephew’s participation in a Lenten pageant. In the article below, Fr. Martin sees Holy Week through the eyes of a six-year-old.

Want to learn more about Holy Week? Below you can view Busted Halo’s “Holy Week in Two Minutes” to find out more. 

My six-year-old nephew Matthew called me a few weeks ago. This was an event in itself, since six-year-olds generally don’t initiate phone calls. At least my nephew doesn’t. “Uncle Jim,” he said, “Guess what?” (This is his normal way of starting a conversation.)

“What?” I said.

“I’m in the Lenten pageant at church!” Despite 24 years of Jesuit training, I had no idea what that was. So I asked.

“It’s kind of like a Christmas pageant,” he said, “but it’s about the crucifixion.” Okay. “And guess who I play?”

“Jesus?” I ventured.

“No! Better than that!”

What’s better than Jesus?

“Pontius Pilate!” he said.

My nephew had been cast as the Procurator of Judea in his church’s Lenten Pageant, which my sister described a kind of tableau vivant. Or a “Living Stations of the Cross,” as the church was calling it. While I had some concerns over whether the Passion narrative was appropriate storytelling for someone so young, I figured I would give the church the benefit of the doubt. Besides, what do I know about teaching six-year-olds?

“Are you excited?” I asked.

“Well,” said Matthew, “I’m a little sad because we have to crucify my best friend. And we use a real hammer and a nail.” This gave me pause. “We paint little red tears like blood on his hand, but it’s not for real.” Who was directing this pageant–Mel Gibson? (Later conversations with my sister revealed that the hammer and nail were props, and, obviously, not used.)

Over the next few days, I kept up to date about the Lenten pageant and my nephew’s passion about the play, which seemed to wax and wane. On the one hand, Matthew was disappointed when he discovered that Pontius Pilate was not, in fact, a pilot. On the other hand, last Sunday, during the recitation of the Creed, when the congregation reached the description of Jesus’s death and said, “For our sake, he was crucified under Pontius Pilate…” Matthew yelled out, “Pontius Pilate! Yay!” (Pilate normally doesn’t get shout-outs in church.)

The night after the big day, I spoke with Matthew. “So how was the pageant?”

“Well,” he said, considering things carefully, “there were three Jesuses.” (Several of his friends were enlisted to appear in several Stations of the Cross.) “But only one Pontius Pilate.” That pleased him. On the other hand, his flip-flops made his feet cold.

“And, Uncle Jim, I forgot to wash my hands!” (This was Pilate’s most famous physical act in the New Testament, betokening his attempt to disavow responsibility for the death of Jesus.) “First I was afraid I would do it early,” he said, clearly miffed. “Then I was afraid I’d do it too late. So I didn’t do it at all.”

Finally I asked, “Did the story make you sad?”

“Well,” he said, “it was a little sad. But everyone roses from the dead, and everyone lived happily ever after.”

So is such a lighthearted story inappropriate to recount on Palm Sunday? Yes and no.

Yes, it may be considered inappropriate because Palm Sunday invites us to meditate on the death of Jesus, perhaps the most serious topic in all Christian theology. Equally as serious are Jesus’s physical suffering on the day of his crucifixion, our own suffering, and the way in which we “participate” in Jesus’s suffering during our lives. For some people, the sufferings of Jesus allow them to identify more easily with the Son of God, who might otherwise seem far removed from such mundane concerns as physical pain. To paraphrase St. Paul, we do not have a God who does not understand us.

Thus, the model of Jesus as the man of sorrows is an important image for Christians. Not only does it reveal to us a model of suffering – that is, with forgiveness and without retribution – it also shows that God understands our struggles in the most intimate way imaginable.

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