By witnessing to the good life–satisfied, full of the peace only God can give, and in touch with our deepest longings as human beings–we can pre-evangelize the world around us, attracting and interesting others in that “something” that sets us apart as Christians.
Now, when it comes to living “good,” many think of material possessions, wealth, status, prestigue, or something along those lines. But, if you really sat down and talked with most modern-day Americans you’d find that a longing for something deeper, better is already present. As discussed in Part 1, our culture longs for something beyond the material, an integrated, fruitful use (or non-use) of time. This is where the long history of Christian discipleship enters in. Though the desire to live in “right relationship with time,” as Ann Garrido puts it, is relevant to us today–it’s a question and pull felt by believers throughout all ages (Redeeming Administration, p. 188).
Today the Church celebrates the feast of St. Benedict of Nursia [aka Norcia], a man of the early 6th century who sought integration in his life–not merely a “balance” or “divide” between the spiritual life, labors of work, and relationships with others–but an effective and fruitful integration. Reinforcement, not contradiction, in one’s life.
A mere 1500 years later 😉 Pope St. John Paul the Great would reflect on this same question of right relationship with time, in his 1998 letter Dies Domini, asserting that the intersection between the spiritual life and time isn’t merely on Sunday (though this does have a singular place, too). Instead, he explained:
Time and space belong to him. He is not the God of one day alone, but the God of all the days of humanity…All human life, and therefore all human time, must become praise of the Creator and thanksgiving to him (para. 14-15).
Challenging words, indeed!
Where to start? How to begin living in a way that witnesses this truth to the world? Garrido suggests praying with your calendar. Really. Pray with your calendar.
Here’s the thing, as Thomas Merton wrote:
“The spiritual life is not so much about choosing between good and evil, but discerning which particular good is meant for me.”
Meant for me. Now. In this season of my life. See, even work for “good” can be in opposition to our longing to live in right relationship with time. In Leisure: The Basis of Culture, Joseph Pieper observed:
“We tend to overwork as a means of self-escape, as a way of trying to justify our existence…[and then] the world of work begins to become – threatens to become – our only world, to the exclusion of all else. The demands of the working world grow ever more total, grasping ever more completely the whole of human existence.”
We become busy. Yet, imagine if more Christian disciples lived un-busy lives. Un-busy lives that inspired interest, attraction, or at least curiosity from the world. Writing in 1981 (if you notice the trend, the question of time it not something new, not a temptation inaugurated by social media or e-mail) Rev. Eugene Patterson made this bold assertion with regards to Christian ministers:
The adjective busy set as a modifier to pastor should sound to our ears like adulterous to characterize a wife, or embezzling to describe a banker. It is an outrageous scandal, a blasphemous affront.
The same is most likely true for us as Evangelizers!
As evangelists we are called to not be caught up in a “rat race”–be it for a secular job, children’s hobbies, household concerns, or even parish activities. Integration is our goal, a life that resonates with the peace of the Holy Spirit, the fruitfulness of the “good life,” and a satisfaction that is beautiful, appealing, and even mysterious to the world around us in a way that gently, yet profoundly, introduces the Gospel.
Let us humbly ask that the Holy Spirit would guide us and embolden us to, as the Entrance Antiphon for today’s Mass proclaims, seek out “the habit of holy living” for our settings, as St. Benedict did in his age.
Copyright 2016, Colleen Vermeulen