Tag Archives: ordinary life

Divine Filiation and Ordinary Life, St.Josemaria Escriva – January 20, 2016

“The street does not get in the way of our contemplative dialogue; the hubbub of the world is, for us, a place of prayer.” St.Josemaria Escriva (letter 9, Jan.1959, No.60)

St.Josemaria Escriva de Balaguer was a Catholic priest from Spain in the 20th century who founded the Catholic organization, Opus Dei, “The Work of God,” a personal prelature comprised of lay people and clergy. The mission of Opus Dei is to evangelize Christians everywhere to live out their faith in their ordinary lives, to sanctify their daily work, and offer it all up to God. As St.Josemaria Escriva said, We have come to point to the example of Jesus, who spent thirty years in Nazareth, working at His job. In Jesus’ hands, work, an ordinary job like that done by millions of people throughout the world, becomes a divine task, a redeeming job, a path of salvation.” Josemaria was the “saint of ordinary life.” On October 2, 1928, God gave him an overwhelming vision. It was of ordinary Christians, who direct all their activity towards God, as a sanctifying sacrifice in participation with their baptismal vocation in the priesthood of Christ. He saw ordinary Christians sanctifying their daily work and activities by uniting them with the life of Christ. He saw the laity, of every background and race and profession and social status, all becoming apostles, saints in the world. Factory worker saints, farmer saints, carpenter saints, teacher saints, regardless of their profession or work, no matter how small, average or ordinary, they could all be saints. This is echoed in Lumen Gentium from Vatican II with the “universal call to holiness.” (LG, 5) All people, not just the clerical and religious class, but all people are called to holiness, even the lowliest of the laity are called to “be holy, for I am holy.” (1 Pet. 1:16) Josemaria called this “The Way,” or more precisely, the way of sanctification. By this, he meant that we should unite our daily duties, whatever they may be, with God, through Christ; that is, to live out our Christian vocation within our daily secular vocation. Then, our daily secular work will become divine work that transforms us into holy apostles of Christ.

But, how is any of this possible? The key to St.Josemaria is “divine filiation,” the idea that, through Baptism, we have become God’s children. In Baptism, we are born by grace into the death and life of Christ, and become by grace what Jesus is by nature, namely, a son of God. St.John says See what kind of love the Father has given to us, that we should be called children of God; and so we are.” (1 Jn. 3:1) This idea is scattered throughout the New Testament. St.Paul says to the Romans, “For all who are led by the Spirit of God are children of God… but you received a spirit of adoption. When we cry, ‘Abba! Father!’ It is that very Spirit bearing witness with our spirit that we are children of God..” (Rom. 8:14-16) In the second letter of Peter, he says God has let us “become partakers of the divine nature.” (2 Pet. 1:4) Even Jesus Himself quotes Psalms 82:6 saying, “Is it not written in your law, ‘I said, you are gods’?” (Jn.10:34) Of course, He also teaches us at the Sermon on the Mount to pray to God by radically calling Him “Our Father.” (Mt.6:9) As part of our redemption and sanctification in Christ, St.Josemaria points out, it also involves our deification and divinization. We are no longer just servants created by God, but rather, we have been grafted through Jesus into the divine family. We have become adopted sons and daughters of the Father, and brothers and sisters to Jesus Christ, the Son of God. Jesus, as the second person of the Trinity, by incarnating into the world, humanized His divinity, and divinized His humanity. God reached down to humanity, so humanity could reach up to God. By giving us His Spirit, the Holy Spirit and grace, we can become one with Jesus in our life, just as the Persons of the Trinity, in their inner relationship, are one. Through Baptism and faith, we are brought into oneness with Jesus, and then, necessarily into the life of the Holy Trinity. Jesus prayed this in the Garden of Gethsemane saying “As you, Father, are in Me and I am in You, may they also be in Us..” (Jn 17:21) This is the scandal of Christianity. Not only do we believe in a singular divine, omnipotent Being, but we also believe that He came into the world to personally save us, and by grace, adopt us into His divine family of the Father, Son and Holy Spirit. By nothing of ourselves, but only by the free gift of faith and grace, God makes us part of His family.

So, what is the significance of all of this? Firstly, we should recognize our special dignity as Christians, and our unique status conferred upon us in Baptism. The gift of faith, the Church, the sacraments should not be taken lightly. We should live our lives uprightly as fitting as children of God. As St.Peter states, “you are a chosen race, a royal priesthood, a holy nation.” (1 Pet. 2:9) We have been baptized into the royal priesthood of Jesus Christ, the one true mediator between God and man. So, we are anointed as a priest of Christ, as part of the common priesthood of the faithful. (CCC 1547) St.Josemaria urged us that we should have a “lay mentality” with a “priestly soul.” Yet, unlike an ordained ministerial priest who offers the sacrifice of the Mass, what are we, as ordinary lay people, to offer and sacrifice? To answer that, we should understand that Jesus’ whole life was a mystery of redemption. (CCC 517) Even before Jesus’ passion and death, He was performing redemptive acts in His daily private life, which He lived for thirty years. Jesus lived the ordinary life of each one of us, a private life of work and daily routine, and as part of a family. During Jesus’ “hidden life,” He sanctified our everyday existence. Since Jesus, as God, became man, all of His life and actions were that of a divine Being. Jesus divinized humanity, and made holy everything in His ordinary life, from work, to leisure, to eating and meals, to family and friendship. Jesus sanctified everyday life. The people of Jesus’ day who saw Him declared, “He has done everything well.” (Mk. 7:37) Jesus lived out perfectly the common priesthood of the faithful that God had intended for Adam and Eve. He is our perfect model. (CCC 520) Jesus offered His priestly action and sacrifice throughout His whole life, including the thirty years of His private life, so that while He worked in Joseph’s carpenter shop, He offered work as a redemptive spiritual sacrifice. Jesus made possible the elevation and transformation of all of our mundane, ordinary actions into acts of divine worship. Because God performed these actions and lived this life, He has made them holy. So now, too, we as His divinely adopted children, can in conjunction with Him and His life, offer to God, all of our everyday routines and works as spiritual sacrifice, prayer, worship and praise. We can now fulfill our role as children of God, imitators of Christ, striving to become holy and sanctified, interceding on behalf of the souls of others, exercising our common priesthood of the faithful in the midst of the streets and homes and workplaces of the world.     

Jesus said “and I, when I am lifted up from the earth, will draw all men to Myself” (Jn. 12:32), and so, St.Josemaria had another vision of God drawing all men and women to Himself through their ordinary lives and occupations and vocations throughout the world, becoming “another Christ,” or Christs, within the world. Jesus endowed our work and our actions and our sufferings with divine efficaciousness. St.Paul mentions this idea saying, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of His body, that is, the Church..” (Col. 1:24) Because of the mystery of the Incarnation, we are connected in some way with the life of Christ and His redemptive actions. We can offer all of our works, prayers, and sacrifices in conjunction with His. God has willed that we can, in effect, be co-redeemers and co-workers of Christ in the mystery of sanctification and redemption, both of ourselves and of others. For through our Baptism and in the Eucharist, we are connected to Jesus and in a real way with each other. We form, as it were, a communion of saints. Our work then is the sanctification of ourselves and of each other, in unity with the grace of Christ. As St.Paul says, “For this is the will of God, your sanctification.” (1 Thess. 4:3) Now, through Christ, we can “work out your own salvation with fear and trembling” (Phil. 2:12) by offering worship to God through our everyday activities. All things sacred need not be relegated just to Church on Sundays while the rest of the week is occupied by the secular, devoid of holiness. God wills that all of our lives, each and every day, be holy and sanctified, worshipping God ceaselessly. (1 Thess. 5:17) We can do that by offering sacred worship to God through our secular ordinary activities. St.Josemaria cautioned against living a “double-life,” but rather instead, we should live an “integrated life,” single-minded in the pursuit of holiness. The key is bringing the presence of God into our lives, in whatever it is we are doing, making the secular holy.

And how can we bring the presence of God into our lives in whatever we are doing? Well, first off, this is not necessarily a loud, visible obvious presence. On the contrary, this is an invisible, interior apostolate. This is us, interiorly asking for the presence of God in our lives each day, consecrating all of our actions, submitting even our “small” actions, to God, in order to please Him. This involves our invisible, interior relationship with Him directly. We can join all of our work to the saving work of Jesus, again via the mystery of the Incarnation. Now, St.Josemaria asks, in effect, should we leave our jobs or families, and run off to do great, heroic deeds, or join a contemplative, monastic order in order to please God? No, not necessarily. Although some most certainly are called to religious life, most are not. As St.Paul again instructs us, “Every one should remain in the state in which he was called.” (1 Cor. 7:20) We can be at peace with where we are, and work out our sanctification amidst the circumstances we find ourselves.

Yet, to answer the original question, St.Josemaria recommended a number of daily markers and spiritual milestones to follow each day. These spiritual practices, a daily “plan of life,” followed by Opus Dei begin with offering a Morning Offering, or prayer immediately once we wake up in the morning; attending Mass each day if possible; prayer, such as saying the Rosary and the Angelus; reading the Gospels or scriptures, or a spiritual book; offering small acts of penance and mortifications; adoration before the tabernacle; three hail Marys at bedtime, examination of your conscience and asking forgiveness at night before going to bed. He also recommended regular sacramental confession and yearly spiritual retreats. By sticking to these simple milestones throughout the day, the person spiritually orders his or her workday to worship. Thus, our most common actions become spiritual sacrifices, offered in our temples (of our lives), which can be anywhere and everywhere of everyday life. St.Paul exhorts us directly to do this, “I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” (Rom. 12:1) Vatican II’s Gaudium et Spes also highlights that this glorification of God in our lives “concerns the whole of everyday activity.” (GS, 34) Our most basic tasks can be transformed into supernatural activities, ie, folding laundry, cooking dinner, serving customers at work can become holy acts of worship. So, we should strive, as Jesus did, to “do all things well,” and offer everything we do for the glorification of God and the sanctification of ourselves and for each other. Our secular day should be wrapped in spiritual prayer and sacrifice. This is part of the “pure offering” mentioned by the prophet Malachi (Mal.1:11) St.Josemaria spoke of how we should live: “Live as the others around you live with naturalness, but ‘supernaturalizing’ every moment of your day.” This is how we should approach each day, with a “holy ambition,” to ambitiously pursue holiness in the ordinary things of life. We are not called out of the world, but to sanctify the world from within, as leaven within the dough, to raise up Christ in ourselves and in our actions and in our place in life, as St.Josemaria espoused, to be “contemplatives in the midst of the world.” Then, we will truly be children of God.

The Extraordinary in the Ordinary – 24 August 2015

The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life.” (CCC 533)

Jesus spent the majority of His life in relative obscurity, in family life, growing, learning, working and manual labor. Jesus did not come to Earth and immediately set the world ablaze with His divine power and majesty. On the contrary, Jesus came in obscurity, humility and poverty; being born as a baby, completely dependent and helpless, to a poor family in a small village placed in an animal manger. God came as the least among us. How few recognized the extraordinary baby in the midst of that most ordinary scene? How often do we fail to see God in our ordinary circumstances each day? Following His birth, Jesus then spent His childhood, adolescence and early adulthood in continued obscurity. Or, in other words, the God-man, the divine Son of God, the second person of the Trinity, spent the vast majority of His earthly life in a very ordinary, everyday existence; a seemingly average person. Christ lived as one of us in every way, but sin. As the Catechism teaches, “During the greater part of His life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labor.” (CCC 531) This is truly an amazing thing to contemplate. Jesus, the divine being, spent most of His life, or approximately thirty years, living a private, ordinary life just like ours. But why? He worked in Joseph’s workshop as a carpenter. He lived an existence in humble obedience to Mary, His mother, and Joseph, His step-father. Little else is said of this time period in the Bible. Of course, when we think of the life of Jesus, we think most often about the last three years of His life, His public life, as recorded in the Gospels. These were the all-important years when Jesus gathered His disciples, preached the kingdom of God and the repentance of sins, worked miracles, healings, instituted the Sacraments, founded His Church, and of course, offered Himself to the Father with His Passion and Crucifixion. There seems to be a huge dichotomy between the ordinariness of His first thirty years and the extraordinariness of His last three years. One can imagine at the beginning of His public ministry the astonishment of His neighbors when they asked, “Where did this man get all this?” (Mk. 6:2) They only recognized the “ordinary” Jesus, and were incredulous at seeing and hearing the divine Jesus.

This begs the question then, why did Jesus live these two almost separate, distinct stages in His life? Why was there seemingly such a difference between the first 90% of His life versus the last 10% of His life?  In part, I think the answer lies in the focus of those stages. Jesus’ mission was to do the will of the Father.  As Jesus said, “For this is the will of My Father, that every one who sees the Son and believes in Him should have eternal life; and I will raise him up at the last day.(Jn 6:40) Jesus was born into the world in order to save and bring to Heaven as many human souls as possible. This was clearly accomplished by Jesus in His Passion and Crucifixion. The reason for the Incarnation was the Redemption. (CCC 607) In the midst of Jesus’ agony in the Garden of Gethsemane, He prayed, “My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.” (Mt. 26:39) Jesus accomplishes His Father’s will in the redemptive act of His Passion. This was the culmination of His public ministry, the culmination of the Incarnation. Yet, to state the obvious, Jesus was God even before His public ministry. For the first thirty years, in His private, ordinary life, He was God. He was already accomplishing the will of the Father in perfect obedience. As the Catechism states, “From the first moment of His Incarnation the Son embraces the Father’s plan of divine salvation in His redemptive mission: “My food is to do the will of Him who sent Me, and to accomplish His work.”” (CCC 606/Jn 4:34) Jesus’ whole life was lived accomplishing the will of the Father. From the first moment of His Incarnation into the womb of Mary, to His birth in Bethlehem, to His childhood and adolescence, to His young adulthood in Nazareth, Jesus accomplished the will of the Father. The two distinct periods of Jesus’ life, the private and the public, were not at odds with each other. They were one continuous redemptive mission along the spectrum of Jesus’ life. The mystery of redemption was at work throughout His life. As the Catechism states, “Christ’s whole life is a mystery of redemption. Redemption to us above all through the blood of His cross, but this mystery is at work throughout Christ’s entire life.” (CCC 517) Thus, Jesus was fulfilling the will of the Father to redeem and save, even in His private life as an ordinary person.

Then, what was the mystery of redemption at work through the thirty or so years of Jesus’ private life? How did this mystery of redemption permeate Jesus’ ordinary existence? Part of Jesus’ mission was to restore mankind to its original dignity and vocation. Jesus could have descended from the clouds of Heaven and begun His life in His public ministry. Yet, that is not what He did. Instead, He followed the same path that we all follow of being born into this world, growing up, and laboring as an adult. Jesus took on all of our circumstances, and lived our daily, ordinary lives. And not only that, He lived in the most humble and extreme of circumstances so as to encompass the breadth and depth of human experiences. He came intentionally to live through all these various stages of life. The Catechism says, “Christ’s whole life is a mystery of recapitulation. All Jesus did, said, and suffered had for its aim restoring fallen man to his original vocation.” (CCC 518) Jesus recapitulated within Himself all of our ordinary human actions, our ordinary human vocations, and in fact, our very ordinary human nature. The Catechism quotes St.Irenaeus in this area, “For this reason Christ experienced all the stages of life, thereby giving communion with God to all men.” (CCC518) Within Jesus, all aspects of human life, from birth until death, were sanctified. All of the material nature of man was subsumed in the vastness of His divinity. The infinite efficaciousness of His divine nature was infused into human nature. As such, human nature was raised up, restored, and divinized in the person of Jesus Christ. When the God-man lived our stages of life and our ordinary actions and vocations, He infused them with His eternal grace. Thus, the Catechism can state, “The obedience of Christ in the daily routine of His hidden life was already inaugurating His work of restoring what the disobedience of Adam had destroyed.” (CCC 532)

Christ was indeed the “perfect man” (CCC 520), the new Adam, who lived a perfect life, but He did not live it for Himself. Rather, Christ lived it for us and for our salvation. Moreover, “All Christ’s riches ‘are for every individual and are everybody’s property.’” (CCC 519) Taking on human nature, all of humanity was recapitulated within the God-man Redeemer (CCC 518) St.Paul uses the perfect phrase to illustrate this idea; that is, in order “to sum up all things in Christ.” (Eph.1:10) This captures it succinctly. Jesus is all that we are and all that we live. The divine man Jesus, lived the ordinary life of each of us, suffering the mundane work and trials of each day, so as to redeem our lives, consecrate them, and divinize them by His own divine life. Jesus cares about us in our poverty. He lived it. He offers eternal meaning to our poor lives. Christ, by living an ordinary life like ours, consecrated our ordinary vocations. The effects of His Spirit are not limited by time or space. We can be united with Jesus in our humanity, in our ordinariness. Our ordinariness should not worry us. We don’t have to do extraordinary things or live extraordinary lives. We can be content in our simplicity. Christ summed up all that we are within Himself. We can live within Him, and He will live within us. In a certain way Christ Himself is united with each man. Christ saves us individually. Being united as one with Jesus – as a part of the Mystical Body of Christ – we continue within ourselves the mysteries of His life, making Him present in the world. (CCC 521) In Nazareth, Jesus lived a quiet, humble and obedient life. He lived in communion with His family. He worked in the carpenter’s workshop. Jesus is our perfect example. We should imitate Him by consecrating to God our family life, our work life, and our everyday activities. We do this through the intentions of our thoughts and prayers. Part of the reason Jesus lived His private life of 30 years was so we could be united to Him in everything we do. Our ordinary lives can have extraordinary meaning. After His Resurrection, Jesus repeatedly shows up to His disciples, sometimes unawares; once walking with them on the road to Emmaus; another time fixing breakfast for them at the Sea of Galilee. What’s to stop Jesus now from being with us as we drive to work? Or, as we sit down for dinner with our family? Or, at anytime in our daily routine? This should be our intention every day: union with Jesus. Whether in family life or at work or in leisure, we should unite ourselves with Him. Then the ordinary will take on the extraordinary. This is our true treasure.