John the Baptist’s birth heralds the end of the Old Covenant and the beginning of the New. Those who were full of speech and of words will become silent. Those Pharisees and Scribes, the teachers of the Law, they will all become silent and mute as the Voice begins to speak. John the Baptist is the Voice, and his birth gives voice to those who who had lost hope. Zechariah’s first word after his long silence is “John.” This name means “Yahweh’s graciousness.” Zechariah’s silence of hopelessness is finally broken when he speaks over his son the grace of God. His tongue is untied only to speak God’s grace into the life of his son. God has commanded him to name his son John, and in doing so He liberates Zechariah from the silence induced by his hopelessness and lack of trust.
Saturday of the Eleventh Week in Ordinary Time
There is a famous Jesuit saying, “Pray as if it all depends on God, work as if it all depends on you.” While there is certainly a healthy spirituality reflected in that ideal, it must be understood correctly. We should rather say, “Pray, because it all does depend on God. Work, even though it doesn’t depend on you.” Jesus invites us to cooperate with God’s providence completely free of anxiety and worry. We do what we can, and to the best of our ability, but not because God needs our work. God does not need our help, He does not need us, we cannot cause His master plan to fail by not living up to our potential. Our work is important for us, not for God. Our work is something God invites us to do to increase our happiness and blessedness, not because God needs collaborators. The thought that God’s providence depends upon the effectiveness of my work and effort is completely backwards. It is rather that my work is effective and my efforts well spent because of God’s providence. The spreading of the Gospel is a task so much greater than my own ability to comprehend, that it is actually necessary for me to believe – and thus to pray – before I can begin to perceive the work God is asking of me.
Friday of the Eleventh Week in Ordinary Time
In the conferences of John Cassian, there is a very important discussion about this virtue called “discretion.” It has to do with the monk’s ability to make a good discernment about what is the right course to take for someone who lives a radical life of psalmody, prayer, and work. When should I relax my normal rule of fasting? Should I follow what I am told to do by visions? Should I provide hospitality or seek greater solitude? If we look at the history of the development of Eastern monasticism we see a progression from certain inimitable examples of holiness and miraculous lives to the structures of cenobitism. Giving in to following austere practices that seemed synonymous with greater holiness was perhaps – at that time – an even greater risk than following a less severe and sometimes mediocre way. The prudence of a monk must incorporate the need for an austerity which says that I must live today as though it were my last day, and also as though I would have to live the same every day, over and over again, until I am 100. Between sleeping on the floor and sleeping on a great mattress, there is monastic discretion. Between eating three meals a day and eating once a week, there is monastic discretion.