I Can’t Breathe!

I Can’t Breathe!

            I can only imagine how a drowning person may feel.  My Uncle, Bill McCulley, taught me to swim on his farm in Illinois, in a pond on the Wilt Place.  He was a Navy veteran, and an excellent swimmer, and I trusted him to save me if anything happened to me.  The fish and snakes brushing up against my legs did not seem to matter.  One of Bill’s attributes, besides being very strong, was his ability to go under water, without breathing, of course, for a long, long time.  I know he loved me enough to save me if I went under water.  Jesus died because he could not breathe under water.  I can only imagine the suffering he felt.  I know Jesus loves me, and will save me, just like my Uncle, Bill would have.  We will get back to Jesus, and breathing under water later.

I am writing this reflection about Breathing under Water: Spirituality and the Twelve Steps, by Richard Rohr, a well know Franciscan teacher and priest.  We are discussing addiction and will also draw upon Addiction and Grace, by Dr. Gerald May as appropriate.  I am specifically selecting one concept, extant in both books, concerning our addiction to war.  Refusal to submit to Satan’s political ploy, to fall down and worship Satan, cost Jesus His life, as we will see as we go along.  Because of our addictions to “oil, war, and empire; the church’s addiction to its own absolute exceptionalism;” (Breathing Underwater, p. xxii), among other addictions, Jesus had to die.  Because He died trying to breathe under water, Jesus is able to save us from our own addictions, all of them.

When we cannot breathe, and are under water for a long time, we must eventually surrender, or give up our life.  As Ignatian students we are aware we should give up everything to live only in God’s love and grace. Step three of the twelve steps in Breathing Underwater is about our decision to give up to turn our will and lives over to the care of God as we understand God (p.17).  We have not been taught this surrender by our nationalistic political systems, nor have our institutional religious systems as a whole taught us this surrender, but Jesus teaches us (Matt. 5: 39) (p. 19).  Bye, bye ego.  Addiction to the ego and to power must go (p. 21).  The devil wants to make us a great “deal”.  The art of Satan’s deal is to give us instantly the power without pain and without self-surrender (p. 21).  This was Satan’s third temptation which most institutional religions have accepted even to this day.  It is a myth, a myth of redemptive violence that we can personally save ourselves by violent means.  For thousands of years this myth has never worked.  Rohr calls it the “myth of heroic sacrifice” (p. 21).  It is the American “way”, and the way of most every nation.  We have learned well and are addicted to this myth of self and violence and our society, our nation, (p. 22) and in too many ways our churches are co-dependents to help us believe in this myth and be self-glorified as martyrs of the church (p.23).  True believers, we are giving up our body to supposed chastity, poverty, and obedience to look good, to fool many people, and to puff up the self (p.24).

To give up this puffed up, narcissistic self, as individuals, politicians, nations, and institutions including business and religious institutions is to realize we are sinners, yet loved sinners surrendered to the lover (God the Higher Power) who loves us (p. 24, 27).  As the Holy Spirit helps us, we are infected by the Spirit of Jesus (p.25).  Rohr says the Holy Spirit “sneaks in through the ducts and the air vents (p. 25).  In some ways we would rather just have someone tell us what to do, to manage our sins for us in the confessional booth or church sermons than surrender our will and accept God’s radical grace freely.  This grace is given to us by a higher power we understand to be God, as much as we understand Him, who loves us without expecting to be paid back.  He loves us because He is love (p. 27).  Only grace given in love can cure addictions.

Both Rohr and May speak of nonviolence and trust in a higher power for our salvation.  Jesus spoke Truth to Power when He refused Satan’s third temptation to fall down and worship Satan and did not accept the “deal” to be given earthly kingdoms before it was time.  As a result, Jesus had to suffer and die to save us, who are addicted, and complicit with this warmongering society.

Referencing May’s book, Dr. May echoes rule 98 of Ignatius’ Spiritual Exercises when he states “detachment does just the opposite.  It seems liberation of desire, an enhancement of passion, the freedom to love with all one’s being, and the willingness to bear the pain such love can bring.” (Addiction and Grace, p.15).  This can be freedom from political slavery too, and freedom to love even our enemy, one of Jesus’ primary commandments (Matt. 5: 43, 44).  The Spiritual Exercises, rule 98, promotes the willingness to bear all wrongs.  It is this suffering love that brings detachment and personal freedom as it is greased by the wheels of grace.

See:

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Eternal Lord of All Things

Eternal Lord of all things, in the presence of Thy infinite goodness, and of Thy glorious mother, and of all the saints of Thy heavenly court, this is the offering of myself which I make with Thy favor and help. I protest that it is my earnest desire and my deliberate choice, provided only it is for Thy greater service and praise, to imitate Thee in bearing all wrongs and all abuse and all poverty, both actual and spiritual, should Thy most holy majesty deign to choose and admit me to such a state and way of life (http://spex.ignatianspirituality.com/SpiritualExercises/Puhl#marker-p101)

True freedom is the freedom to love one another, including our enemy.  If we maintain our addictions to war and killing this is what May describes as a security addiction (p.31).  May states, “we can and should trust in God for our ultimate security” and he speaks of relaxing our grip about lessor sources of security.

It is Jesus, who is our ultimate source of security.  Rohr states “only people who have suffered in some way can save another” (p. 123).  Jesus died and suffered on the Cross.  He did not die of blood loss.  In excruciating pain, His feet nailed to the cross, and His hands too, Jesus couldn’t breathe unless He pushed up on His pierced feet, and said, “I thirst.”  He was given the fourth cup via the hyssop branch which should have been given at the Passover meal, and He surrendered just for you, and just for me, to save us from our addictions to sin.  His lungs had filed up with water and blood.  He could not breathe.  He had to die; He could not breathe, but now He saves us, we who think we can breathe, but are underwater with all our addictions.

John Cooper

 

 

What’s Love Got to do With It?

What’s Love Got to do With It?

Reflections on Care of Mind/Care of Spirit, by Gerald G. May, M.D.

Dr. May originally wrote Care of Mind/Care of Spirit as a teaching text to enable Spiritual Directors to appreciate the psychological-spiritual aspects of persons (p. xiv).  I found and underlying theme behind the psychology of the mind and the spirituality of the spirit to be the concept of divine love.  May states that human spirituality is the active process of love in one’s life (p. xvi) and that the integration of psychology and spiritual insight automatically occurs for spiritual guides when the spiritual guide remains open to the Source of Love, (p. xviii).

I noticed the concept of Divine Love as crucial to the foundational premises of this book.  For those called to be Spiritual Directors, we should each be given the gifts to practice the art of spiritual guidance, and freely given the love for others to help care for others’ minds and spirits.  This sharing of love, sharing of eternal mystery, is the root of the art.

Ignatius asks us to give up everything to live only in the love and grace of God.  This is self-giving surrender (p. 17).  It is surrending love.  Our minds and spirits become whole as we surrender to the incarnated desires God has placed in our spirits, – desires of spiritual longing and union to attain, realize, and express divine unconditional love (p. 24).  We are drawn by a force deep within to release our attachments, our very selves, in response to God’s beaconing love which asks for our very hearts (p. 24).  For some, the fulfillments of this surrender to inborn love comes when young, for many it comes at a point of crises, for all I believe it comes as we grow old or are about to die, but we cannot just make it happen.  It is a gift.

This underlying love of God and inborn desire to love God is not just for us.  Although we are individually mind and spirit cared for by God’s love, we are not alone in this universe.  We are not loved alone, we are loved and to love in communion with others, and with animals and other physical and spiritual beings like angels and those who have died and whose spirits reside in God, who is love (see p.54).

Interestingly, I write this on Ash Wednesday, 2018.  Before our services I was praying for spiritual poverty to receive the grace of humility.  Fr. Tom Ackerman’s homily happened to be on what we should give up for Lent.  In short, he asked us to give up ourselves for Lent.  What a wonderful idea!  I quote from Dr. May:

Unconsciously that self-image is engaged in a life-or-death battle, and although all conscious intents may be in the direction of spiritual surrender and dying-to-self, a host of unconscious defenses will be brought to bear in order to preserve, bolster, and reassert that image of self, etc… (p. 59).

It is our crucial role as spiritual directors to attend to God’s power, love, and grace in facilitating this surrender of giving up ourselves too, to live only in God’s love and grace.  Therefore, transcending the self-love we all have is giving up ourselves for Lent, as Fr. Ackerman recommended.

This is a loving surrender, somewhat like Jesus’ self-surrender on the cross to show us how much He loves us.  So too, should we surrender ourselves on the crosses we bear in this life for Jesus.  We offer ourselves to the unknowable mystery of God, giving up everything, surrendering our all (p 65).

As we give up ourselves in love to the divine Mystery, the divine Majesty, our attachments often seem to fall away like scales off our eyes.  We lovingly die to the self and surrender to love, sharing God’s love in our lives and the passions we once held dear, like making money, being well thought of, golf, or football, politics, lose importance as we long to rest in a loving God.  It is like dying (p.77).

In some ways we can be sad, losing ourselves, just like that.  It is a grief similar to dying, really (p.98).  We can mourn for our loss.  Love hurts in many ways as we transition our lives for God’s purposes for us, as we give up all.  The not knowing what to do, exactly, the dark nights groping for Divine love, the unknowing of it all, the loves lost, the loves gained, all meld together for the care of our mind and the care of our spirit.  That is what love has to do with it, everything…

John Cooper

Tuscaloosa, AL

Enslaved to War: A Grace Solution

Enslaved to War:  A Grace Solution

Looking back upon the one thing that stands out most to me regarding the four books we are reading and studying so far this Spring semester, I am most impressed by Dr. Gerald G. May’s insight in his book, “Additions and Grace” that we are all addicted.   May states that “we all suffer from both repression and addiction (p 2).  He says “To be alive is to be addicted, and to be alive and addicted is to stand in need of grace.” (p. 11).  These addictions attack our desires and in effect keep us from our true desire for freedom and our infused desire for unity with God and our desire for God.  At first I partially dismissed the premise that we are all addicted but in view that as Ignation thinkers we are to be willing to give up everything to live only in the love and grace of God, I realized that is something to accept, in view of spiritual and or actual poverty, to realize I am still holding to some inordinate attachments myself.  I am a mixed bag of goods with my own attachments still clinging in some ways, and in some ways partially dispensed of.

Even with this self-realization, I am also conflicted with those sins and addictions of my society at large.  Due to this personal and societal complicacy I am not free to desire only God’s love and grace.  Even to explain it this way makes me realize I have not accepted my own responsibility for evil and if I am concerned so much, why don’t I just STOP IT, or at least stop my part of it?  For instance, take our society’s love of war, for our main example in this reflection.  What am I to do about it?  Originally I thought of entitling this reflection “War Junkie”, or “Addicted to War”, or War and Grace”.  However, these names have already been used by others who recognize the same problem that I have chosen to discuss.

I am complicit with our nation’s war mentality which some believe insures our freedom and creates peace.  The prior statement, ensuring peace by war, to maintain a nation, is exactly opposite of Jesus’ instructions to love our enemies and do good to those who despitefully use us in seeking the inner Peace and Kingdom He was really discussing.  Dr. May echoes rule 98 of Ignatius’ Spiritual Exercises when he states “detachment does just the opposite.  It seems liberation of desire, an enhancement of passion, the freedom to love with all one’s being, and the willingness to bear the pain such love can bring.” (p.15).  The Spex, rule 98 promotes the willingness to bear all wrongs.  It is this suffering love that brings detachment and personal freedom as it is greased by the wheels of grace.

See:

(098)

Eternal Lord of All Things

Eternal Lord of all things, in the presence of Thy infinite goodness, and of Thy glorious mother, and of all the saints of Thy heavenly court, this is the offering of myself which I make with Thy favor and help. I protest that it is my earnest desire and my deliberate choice, provided only it is for Thy greater service and praise, to imitate Thee in bearing all wrongs and all abuse and all poverty, both actual and spiritual, should Thy most holy majesty deign to choose and admit me to such a state and way of life (http://spex.ignatianspirituality.com/SpiritualExercises/Puhl#marker-p101)

True freedom is the freedom to love one another, including our enemy.  If we maintain our addictions to war and killing this is what May describes as a security addiction (p.31).  May states, “we can and should trust in God for our ultimate security” and he speaks of relaxing our grip about lessor sources of security.  So, why has religion, including Christianity as a whole, including the institutional Roman Catholic Church, which I attend, supported war in the past, even calling it “just” war?  Why do some Jesuit institutions of higher learning support ROTC programs on campus and teach little about non-violence?  Also, why do I pay my taxes, 60% or so which go to support of war, not including hidden taxes we are not considering? Complicacy, is that why?

Satan does not want us to realize we are in slavery.  We deny we are in slavery.  You may deny it and may be mad at me now as you read this.  I deny my own slavery in many ways too.  We are at war with Satan, not flesh and blood, and generally do not know it or admit it.  War, the myth of redemptive violence to establish “freedom” is really enslavement to Satan’s original desires and intentions for us. It separates us from God’s love and grace, whatever addiction we are battling. We defend our addictions and enslavement to war, killing, and redemptive violence with repression, rationalization, and denial.

Tomorrow we will quit, just after we win the battle.  Our minds have been tricked and we have been addicted.  Our only solution is to quit it, and quit it now.  But how?    We are in collusion with the system, we are complicit.  There is no easy way out perhaps until we hit “rock bottom” as may happen one day.  How do we confess our own sins and the sins of a nation?  How do we stop the mind tricks?  How do we STOP IT NOW!?  I am not so sure I know.  May states “our motivations are always mixed and our hearts are never completely pure (p. 108).  It is not just war, but all our addictions to which we are enslaved.  Maybe one day we have hit rock bottom, then we can STOP IT.  Maybe, when the Kingdom comes.

John Cooper

Jesus, You Here?

 

Jesus, You Here?

          It was a beautiful day yesterday, a fall day at the end of October in 2017.  Leaves are changing and I am at St. Ignatius House in Atlanta, GA, for a class in Spiritual Direction.  I arose very early this morning intending, I thought, to do my daily reflections with Scripture and do some review of material for the class, but I didn’t.

It came to me to go first into the Adoration Chapel to just sit with the Host and Jesus (Catholics believe in the real presence of Jesus in the Eucharist).  I did some centering prayer, trying not to think of anything, just breathing in, “Yah” and out “weh” or “Yahweh.”  I did that a while and since I was very close to the Monstrance,[i] I got up just to be sure the Host was actually in there.

Now I believe that God is in all things and all things are in God.  The Apostle Paul noted a Greek poet, “In Him you live and move and have being.”[ii]  I believe that, but some theologians don’t believe Paul really believed what he quoted.  I recently talked to one of them who does not believe that.  But I do.

I was reminded while I sat in meditation of the last complete sentence my Uncle, Bill McCulley, said to me as I, my wife, Wink, my sister Janelle Deblois, and I heard as we put him to bed toward the end of his life and Bill looked up in a fleeting glimpse of his old self and asked, “John, you here?”  Bill soon died of Alzheimer’s, an insidious disease.  Bill didn’t know anything much, even most of the time what his name was.  Of course I “know” a lot more how to talk, how to add and subtract, how to read and write, etc.  Bill did not know anything.  It was like he was in a vast cloud of unknowing[iii]  But as I looked down on him and heard the words, “John, you here,” it was so precious to me.  I hope to remember those words all my life.  Maybe he is looking down on me now as a part of the vast cloud of witnesses or the Communion of Saints.[iv]  Maybe he will welcome me again when we meet again and I arrive wherever he is, in God, in heaven, wherever, and Bill greets me in a loving voice, with the words, “John, you here.”

Now I was not supposed to be thinking of anything in my centering prayer, attempting to enter the vast cloud of unknowing, the Divine union with the Mystery, the One God, but my prayer turned into meditation and I went up to the Monstrance and looked closely, knowing not to touch it, and looked to be sure the Host was present there, it was, and I asked, “Jesus, You here?”

I sat back down and wept silently since other people here are in a silent retreat, although I was all alone in the Adoration Chapel, excepting with Jesus, of course.  Jesus was there too.  If you don’t believe that, believe Jesus was is in me and He is in you, at least the image of the Divine and Mysterious One is in us all.  I thought that as little as I know, and all the religions and religious institutions of the world know, including Catholic, Protestant, Jewish, and Islamic, if all poured together in a bucket, would know nothing, being just be a drop in the ocean compared to what God knows.  God knows how to talk in all languages including Angelic ones, He knows how to read and write in all languages too, and how to order and create the whole universe, how to create life and how to take life, just at the right time, like he took my uncle Bill’s life and received him unto Himself.

I know God heard me when I asked, “Jesus, You here?”  I know He was looking down when I asked Him that, thinking I am precious in His sight, that I am a beloved sinner and He knows all of my sins since He lives in me, and I live in Him.   I love you Father, Son, Holy Spirit, Divine One, and you too, Bill McCulley, and you too, the reader whom God loves, and is in, at least by His image inside of you.

Please ask yourself, if you do not believe, or if you do believe, “Jesus, You here?”

 

John Cooper

 

[i] https://en.wikipedia.org/wiki/Monstrance

[ii] Acts 17:28

[iii] https://en.wikipedia.org/wiki/The_Cloud_of_Unknowing

[iv] https://en.wikipedia.org/wiki/Communion_of_saints

The Seed is Sown

The Seed is Sown

(Matthew 9:32-38)

2016 Translation

 

            Jesus went out to conduct an assessment of the state of religion in his domain.  He went to all the churches, knocked on their doors, the Jewish Synagogues, the Baptist ones, the Catholic ones, the non-denominational ones, and the Islamic Mosques too.  He went to all of them in every town he could and met great big crowds of people who were looking for someone to lead them and to be President, but they were uncomfortable with all the choices available.  Jesus talked to them about an entirely different type of governmental system, one where there is no support for military systems, all the swords have been put up excepting some relics in museums, and the money that used to be spent on war is used to take care of sick people, to heal them, and to feed the hungry, build up hospitals and day care centers.  In this Kingdom, they use bricks and stones from walls torn down that used to separate people one from another.  Another great thing about this new political system that Jesus taught about, which he called “The Kingdom of God,” is that money was spent caring for the refugees of the old types of governmental systems who had no home or food because their jobs in the country where they lived and worked in factories making weapons of war and destruction had been done demolished.

Jesus really cared about these crowds and the refugees that were going to church in the churches he visited.  Jesus’ idea was that these people had been troubled and abandoned by the entire religious systems where they went to church every Saturday.  Jesus taught they needed to be harvested, along with those who do not go to church, like one harvests wheat.  Jesus prayed that more Mexicans would come and help in the harvest.  The Mexicans could see with Hispanic eyes which are very good and picking out grain from the field and separating the wheat from the chaff.  Jesus liked the Mexicans and anyone else who wanted to be a part of his harvest.  Jesus often thought about his illegal alien cousin, Ruth, the Moabitist, who was very good help in the harvest too.  This was way back before Jesus was born, but he heard all about it from his family history which his mother, Mary told him.

I think part of what Jesus is telling us here is that these religious systems of all kinds, Jewish, Christian, Muslim, and others, are not all that bad.  After all, Jesus is telling us to go to the “harvest” for the Kingdom, not to plant the seed.  The seed has already been planted in these churches, It just needs to grow and be fed, and then be harvested.  He asks us to do the harvesting, not the calling, not the sowing.

Because of this great need for the harvest, Jesus brought workers for the Kingdom from Africa too, because people in Africa do not have so many TVs and have time to study the Sacred Scriptures.  In some countries people watch more TV than they do praying for the harvest and praying for peace, as Jesus asked.  One has a tendency to pray more when it is a life and death situation.  So, Jesus brought in a bunch of black Catholic priests from Africa to help with the harvest, and He even sent them across the sea into the united States.  They are good Priests, and they did not mind going to little towns either.  I saw one in Greenville, IL this past weekend.  I also saw one in a big city, Birmingham, AL, not too long ago.  I think these black priests must be everywhere.  Also those Mexican workers are everywhere.  They are the nearly the only ones who want to work in the harvest.  The Amish want to work too and are very good people, believing in Jesus and all of that.  The Amish love peace and the Kingdom of God too and hate warfare and killing.  But Amish cannot do much in the world because they go about in horses and buggies and like keeping things simple.  But, isn’t that what Jesus is asking us to do?  To just keep it simple, that is, to love one another, and to get out into the fields and bring in the harvest?  After all, He has already sown the seed, his very image, in every man and woman, and he is the one who makes this seed grow, not us.

 

Let’s just do it.. It is just that simple…

 

Grace & Peace,

 

John Cooper

 

 

 

Little Boy

Luke 7: 11-17

2016 Version

A PRAYER OF IMAGINATION

Little Boy

After a little while, Jesus went to a town called Nain with His apprentices and a great big crowd following Him.  Nain is a town just off the beach in Greece and a little dead boy had just washed up on the beach.  There was a war going on in Syria and his mother and the little boy were fleeing the war because the father had been killed by a bombing raid on a hospital.  The little boy drowned but the mother just barely made it to the shore alive.  They were having a funeral for the little boy who was the woman’s only son.  The little boy was all she had left on earth.  She had spent every penny she had on having the little wood casket made.  She had no money for flowers.

Jesus saw the funeral procession and the woman crying and Jesus cried too.  It just is not right, Jesus muttered in between tears as He went up to the coffin and felt the smooth wood.  The coffin was 5/4” thick cypress.  Jesus was a carpenter and He had made some similar to this one before.  It had hand cut dovetail joints.  This was like the coffin Pope John Paul II was buried in, but a much smaller one and this one was square, not trapezoid.

Even though tears were coming out of Jesus eyes, He told the woman, “Don’t cry”, and as He opened up the lid of the coffin, He said, “Little Boy, get up, I tell you”.  The little boy got up and started talking and Jesus helped him get out of the coffin, holding his little body in His arms he and gave the little boy back to his mother.

Everybody was filled with awe and they praised God, even though not all of them were Christians.   Some of these refugees were Muslims and some were Christians too, but they all praised God, “A great prophet has appeared among us” they said.  “God has come to save His people”.

They put the whole story up on the internet, and someone recorded it with their cell phone and put it on You Tube for all to see just how much Jesus loved the little boy and all the refugees for that matter.  Because of this mystical and mighty event, the whole world sustained from war for 49 days.

 

John Cooper

 

WHY?

WHY?

 

This past season of Lent, I felt led to observe Lent for the first time in 49 years.  I have not observed Lent since I was last a Catholic and I believe the last time I observed Lent was in 1967, 49 years ago.  In about 1968, I left the Catholic Church in response to a conversion experience that included observation of the Sabbath on Saturday, the 7th day of the week, and my developing beliefs in the Christ-centered ethics of peace and nonviolence, which were not at that time generally supported in Roman Catholicism, although there were a few cells of peace and nonviolence in Catholicism in the presence of Thomas Merton, Dorothy Day and the Catholic Worker movement and the Jesuit Pacifist, Daniel Berrigan who just died this past week at the age of 94, a few days shy of 95 years old.  Also in France was at that time Pax Christi, which was not established in the United States until the 1970’s.

I don’t know why, exactly, that I felt I should observe Lent this year, and I surprised even myself in that I received an inner urge to return to the Catholic Church of my youth.  Why?  I don’t know why, but here are some ways and thoughts I would like to share.  I would view these as possible influences that led to the calling I received and I also leave all possibilities in the future open.  I list some possible reasons below; but I do not feel reason is the defining factor here, so I will change the term and answer to Why, concerning responses and possibilities, not reasons.

Possibly it was Pope Francis who has spoken to my heart and my way of belief and thinking since he first became Pope.  I love the man and his leadership.

Possibly it had something to do with long term relationships I have with Catholic friends like Fran Viselli, Nancy Green, and others.

Possibly it had something to do with the late life crisis of bankruptcy I have gone through and my research into St. Ignatius decision making.

Possibly it had something to do with Sr. Madeleine Gregg and her agreeing to become my Spiritual Director in leading me and a small group in taking the St. Ignatius Spiritual Exercises, 19th Annotation.

Possibly it had to do with a call from Christ the King, (The call of Christ the King is a section of the Exercises.), to write a book, “My Ignatius Journey”, about the exercises.

Possibly, even though it has been over a year since I took the Spiritual Exercises, it was a yearning for a deeper, different, and more mystical Spirituality which some find in the Catholic Church.

Possibly it was my concern for the refugee crisis and that the Interfaith Prayer service, “Just One”, which I wrote, was not accepted in Tuscaloosa and that my heart aches for something to be done regarding this matter on a grander scale.

Possibly it was all the transitions happening in my life and in the lives of others I know.

Possibly it had to do with a sermon Ben Tallmadge gave at Grace Church regarding the philosophy of Grace Church. I know this matter is not about doctrine, or about my not loving everyone, because I still do, but my philosophy of this Church stuff is more amenable to the Social Gospel ideals the Catholic Church “Just” seems to me much better at.

Possibly my work was just done at Grace Church, where I have attended for 10 years.  I think I am just too radical to do much good there.  I am not guaranteed 10 more years… The Magis, I began to understand and inwardly feel in the St. Igntian Spiritual Exercises urge me to do “more.”

Possibly my voice for peace and nonviolence will be heard in the Catholic community.  After all, at least Catholics pray for peace nearly every week in the Mass.

However, I think the real answer to the question “Why” is this………

I do not know why!

Possibly, faith walking in the dark where it sees the best will bump upon the reason, then we will all know ……..

‘WHY’

 

John Cooper