Introduction Being invited by Maria Baden and the Marist Laity Committee to offer the keynote address at this inaugural Marist Laity Conference in Australia is a great privilege and I thank them for this wonderful opportunity to be involved in the conference in this way. We all bring a wealth of life experience and faith and are Marists 'to the core' of our being. One of the main hopes for this conference is to share our Marist Spirit with others and this morning I hope to begin that process by sharing something of my own story. Alongside this, in breaking open the gospel story of the Wedding at Cana we will be tapping into the story of Mary and, ultimately, the story of her Son, Jesus as we are called to 'Do whatever he tells you.'
So what does 'Do whatever he tells you' mean for us as Marists and Lay people today? How do we listen for and respond to Jesus' call in our lives? How does Mary model listening and responding to God for us? In other words, how do we 'Do whatever he tells you?'
The Wedding at Cana To begin this exploration, let's look at the story a little more closely and Mary's way of listening and responding to Jesus. I've used a framework developed by a man named Gerald O'Collins who describes the notion of our second or 'midlife' journey in life:
Mary recognizes a call from God mediated through others (Second journeys often begin unexpectedly)
When the wine gave out (John 2: 3)
Mary responds from her heart to the call in complete trust in God, saying 'Yes' even if the 'How' is not clear (There is a powerful crisis of feelings)
the mother of Jesus said to him (John 2: 3)
Mary's response to the call moves from the personal to the public contemplative in action and includes others (There is an external, literal journey which expresses the inner journey)
'They have no wine.' (John 2: 3)
Mary would have spent time in conversation to try and understand what was going on in her life and that of Jesus, her Son we can only guess at what the full dialogue contained and that it was probably one of many conversations they had together! (There is a search for new meaning, fresh values, different goals)
And Jesus said to her, 'Woman, what concern is that to you and to me? My hour has not yet come.' (John 2: 4)
Mary was singled out, she had a unique call. (Loneliness)
His mother said to the servants (John 2: 5)
Mary's response brings about change in her life and that of others it bears fruit (End with a new wisdom and coming to oneself with a release of power.)
'Do whatever he tells you.' (John 2: 5)
Hence, Mary not only responds to God's call in her heart, but also takes the risk of reaching out to others in mission. The invitation to 'Do whatever he tells you' is therefore twofold to listen to what Jesus says in our hearts and to respond in some way to what we hear. Our call to mission is both one of deep listening and discernment and one of action in ministering to others. As I share with you something of my own journey as a Lay Marist in relation to the call to 'Do whatever he tells you', I do so bearing in mind the example set by Mary in her life of discipleship.
Midlife Journey of Vulnerability and Compassion I also want to keep in mind another aspect to the time of life that we often encounter these calls, and indeed, the time of life that Jesus is moving into in this scripture passage, and that is the midlife journey. I do not mean 'middle age', but a time of ripening in maturity. It is captured well in the following quote by Dante Aligheri:
'In the middle of the journey of my life I came to myself within a dark wood where the straight way was lost. Ah, how hard it is to tell of that wood, so savage and harsh and dense, the thought of which renews my fear. So bitter it is that death is hardly more.' 'The Divine Comedy' by Dante Aligheri.
Openness and vulnerability is not something that any of us find easy. Vulnerability can be packaged for us in different ways at different times. When life doesn't go to plan, when we feel angry, hurt, confused, depressed, sad we may well ask 'What is this all about?' or 'Why me?' But there is another question which I have always found helpful in listening for God in my life and discerning in that listening and that question is, 'What is God saying in all of this?'
If we allow ourselves our vulnerability, then we open a door to God entering our lives more deeply. Discernment is about paying attention to what is happening in our lives, our story which is interwoven with the story of God. We listen for God in our lives by noticing when our hearts 'burn' like the disciples on the road to Emmaus. It may be a passion we encounter, an experience of grace, a 'magic moment', a painful experience. By also listening to the Word of God through scripture we may connect our experience to the life in the gospels. This sort of listening requires patience and time. The messages and signs are often subtle and hidden. We are invited to take a contemplative stance in order to allow the work of God in our lives to emerge just like a butterfly emerging from its cocoon.
The Paschal Mystery and Birthing The mystery of the passion, death and resurrection of Jesus shows us that he allowed himself to become vulnerable to the point of death. It was at this point of surrender that he brought to birth the kingdom of God. This kingdom is not a regime that commands, but a way of living and being in love that God invites us into. Another image that I find speaks to me of the passion, death and resurrection of Jesus is the image of birthing. For some of you, this has been a personal physical experience, and for others, witnessed in a variety of ways. Whatever our understanding, the experience of birthing mirrors the passion, death and resurrection. Labour involves extraordinary suffering and pain, yet it has a purpose. It involves transition from one way of being into another, letting go and surrendering control. It eventually finishes with the birth of new life. The struggle, pain, surrender and transition bring joy, life, hope this is what happens at the cross and in Jesus' resurrection. We may find other ways of holding the experience of death and resurrection in our own lives, but it helps if we can relate personally and know deeply how to trust this process.
Poverty and Marginalisation Getting in touch with our vulnerability and humanity is not always easy and I have found over time that coming to know and befriend those who are poor and on the margins of our society bring this home in a very real way. We come to recognize our brokenness in being with those whose brokenness is exposed to the world. My first real encounter of opening up to life outside my comfort zone came when I began working on the St. Vincent de Paul soup van in inner city Melbourne. I met ordinary human beings who did not have a roof over their heads, a family to go to or anything to eat for the evening. Suddenly the patients I had nursed at St. Vincent's Hospital in Melbourne had lives beyond the bed they occupied. I found some lived in boarding houses in conditions that shocked me and rocked the foundations of my secure life. It was like stepping over a line from one way of seeing the world to another. I was also able to recognize that ' there but for the grace of God go I.'
There is one man I met who lives in a rooming house in Melbourne, who I'll call Mick, to protect his true identity. I have spent time getting to know him over the years and he comes home with me each Christmas to our family gathering. He was made a ward of the state at a young age and his adoptive mother died some years ago now he doesn't have any family to whom he belongs. What has always stayed with me about Mick is his faith in God. It is simple and yet profound. He says grace for our family each Christmas and among all the hustle and bustle of gifts and preparing the lunch, he prayed this year in a poignant way, 'Let us give thanks for our gathering together here today, for the opportunity to share a meal. But most importantly, let us not forget why we are gathered here (pointing to the crib under the tree). If Jesus had not been born today, we would not be here today. Let us not forget that!' Somehow, I don't ever think that Mick forgets that Jesus is the source of his life and he seems to live the life he has to the full.
One of Mick's past times, apart from much walking along the streets of Melbourne, is to make papier mache animals at Sacred Heart Mission in St. Kilda. These are very large and creative and I believe they reflect something of his experience of God in nature and of a God of abundance. Mick keeps living his simple and humble life receiving, enjoying and sharing the hospitality that is given him and worshipping through his artwork and his prayers. I don't wish to romanticize his life, but he teaches me much about what really matters.
Those who are poor and marginalized 'nourish' us. In being close to them we recognize our own poverty, neediness and dependence on God. We are invited to reflect on our own 'brokenness'. This is a place of transformation and growth. Through my friendship with Mick, I have gained another perspective. I believe God works through others and this is how I have experienced God through others. God was 'broken open' in the broader community when I started working on the soup van.
It was also in working on the van that I had my first encounter with Marist Brothers, a couple of men who chose to work with those on the margins of society and who were very committed and fun to work alongside! I'll say more about the Marist brothers shortly, but suffice to say for the minute that my induction into the wider Marist community was a very gradual one for me.
Interfaith Relations Another experience that opened up my religious imagination was my first visit to Asia and a midwifery study tour in Indonesia. This was a place where the sheer number of people and the seeming squalor that some were living in was quite overwhelming at times. We visited several large and small hospitals and the district 'Puskesmas' or community health centers. On one occasion a baby had just been born with a severe brain deformity and was literally left to die. I remember feeling very helpless and so aware of the different way that life seemed to be valued due to the lack of resources available to the overworked hospital staff. I still wonder to this day how the mother of that child must have been feeling and how long that baby took to die. It raised questions around our expectations of health care who gets the biggest 'slice of the pie' financially and in other resources in the world. Yes, we are a lucky country here in Australia, but I hope our consciousness is raised enough to know that some of our 'luck' is dependent on the misfortune of others. We must think more globally if we are to live justly, love tenderly and walk humbly with our God
Along with this experience came the opportunity to be in a country where Muslims, Hindus, Buddhists and Christians lived side by side we heard the Muslim morning call to prayer each day and I had the privilege of visiting the 'Borobudur' in Jogjakata on the southern part of the Island of Java. This is a beautiful Buddhist Temple that rises majestically above the landscape and contains a number of different images of Buddha. Some of the stone carvings were worn away with people touching the feet in prayer and hope. Our group also touched the foot of Buddha - reaching out in hope and faith. Today, more than ever, inter religious dialogue is paramount if we are to try and live in peace within nations and between them. It is not about uniformity or being the same as each other, but about unity, being ready to engage with the other and to share ourselves and be open to difference. I was sitting in my lounge a few weeks ago on a Sunday evening when my Sri Lankan neighbours brought over some dinner. Sandia had prepared the evening meal for her family and then she and her husband Janaka brought over a plate. What touched me deeply along with their thoughtfulness was that Janaka explained to me that the first meal is usually offered at the Temple or given to a guest. I felt tremendously privileged. A couple of weeks later I invited them over for an Australian barbeque with a few other friends. We were treated to a night of sharing stories along with Sandia playing a traditional drum and showing us traditional Sri Lankan dancing.
Referring to interfaith dialogue, the second Vatican Council, in a watershed statement, proclaimed:
The Catholic Church rejects nothing of what is true and holy in these religions. The Church, therefore, urges us to enter with prudence and charity into discussion and collaboration with members of other religions. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve and encourage the spiritual and moral truths found among non-Christians, also their social life and culture.
The Archdiocese of Melbourne has put forward some wonderful guidelines for promoting interfaith relations. In a recent conversation with Dr. Stewart Sharlow the Executive Officer of the new Asia Pacific Centre for Inter Religious Dialogue at Australian Catholic University, he shared with me the 'The Golden Rule' common to all religions and the starting point of engaging people in interfaith conversation - 'Do to others as you would want them do to you.'
I can imagine Mary's conversation with Jesus about the wine running out at the Wedding at Cana. 'They have no wine,' would have come out of a place of compassion from Mary and wanting to help out in some way. For Jesus, his concern seems to have been about his ministry and when he 'goes public'. So we see immediate need versus timing and Mary wins out - 'Do whatever he tells you.' With regard to interfaith relations today, we do not wait for people to come to us, we follow the example of the gospels and go out to others never before has the need been so urgent!
Aboriginal Australia Another area of urgency is to be found in our own backyard in Australia. About ten years ago now, I chose to spend nearly a year in a remote Aboriginal community called Balgo, in Western Australia as a Remote Area Nurse. This was through the Australian Volunteers Abroad programme and it was an irony to be placed in my own country. This was a real desert experience. I had the feeling of being stripped of previous ideas of mission and church. The people of Balgo taught me far more than I could ever give them. My feeling of helplessness was a very humbling experience. I saw people who had been displaced and mistreated in what was a country I had come to understand as a third world hidden within a first. I was privileged to witness their celebrations as well as their grief. Their belief in a spirit that filled their own beings as well as the land made God tangible in a way I had never experienced before. Life and faith grew larger and fuller that year.
One experience really stays with me from Balgo (Wirramanu in Kukutja). One evening myself and another nurse were called into camp to attend to a 'sick' elderly Aboriginal man. We had tried everything to assess and treat his illness, but to no avail. There was something wrong, but we just couldn't quite diagnose the problem. We were, of course, thinking with our western style of medicine and were using our own ways of measuring wellness and illness. However, we decided to get one of the Maparn men from the community to visit our patient. Maparn men are traditional healers and each have their own approach and story. This particular Maparn man was unable to speak because the story went that he had witnessed Women's Business as a child and was forever silenced afterward. We watched him sing over the man and lay his hands over his body. Whatever he did, it worked, and it was one of the many ways I was taught by these beautiful people that there is much more to our lives than what we physically see and experience spirituality is inherently understood by Aboriginal people.
We have had a wonderful witness to true leadership through the power of acknowledging wrongdoing and saying 'sorry' in the recent address given by our Prime Minister Kevin Rudd to the stolen generations and, indeed, all Aboriginal and Torres Strait Islanders. This experience, which most of us witnessed in some way, moved many emotionally and also, I believe, spiritually. We grew up as a nation on that day in February by owning past wrongs, gathering together in a bipartisan way in the present and moving together with hope into the future to make a better life for all Aboriginal and Torres Strait Islanders, and Australians in general.
Marists in the Champagnat Tradition As I mentioned earlier, I want to share something of my experience of working closely with Marist Brothers. First of all, I wouldn't be standing here speaking with you today as a Lay Marist if I hadn't met and befriended a couple of Marist Brothers who spent some time working on the Fitzroy soup van. Des and Doug were always late in coming to make soup and sandwiches as they used to walk to the place where we gathered and visit a couple of pubs along the way. 'All in solidarity with the poor' was their rationalization! Coming to know the Marist Brothers as a group of men over the years has been both incredibly enlightening and fun and also painful at times. It has enabled me to deepen my own spirituality as well as recognize my own sinfulness and that of others too. A few years ago at one of our Chapters, one of the Marists made the comment that it is important that we don't get caught up in focusing too much on each other, but that we stand side by side together and look forward together in mission. I have found that reflection very helpful as I continue to work as Coordinator of Lay Partnership with the Marist Brothers. Our relationships are paramount in that what we come to know and love in others we also come to know and love in the deeper discovery of ourselves. However, our relationships will always be focused on the mission of Marcellin Champagnat and, ultimately the person of Jesus in bringing to birth God's Kingdom - a conversion of our minds and hearts.
Young Adult Community I have had the privilege of experiencing community in a number of different ways. Young adult community and mixed community with both Lay people and Marist Brothers. There is no hiding away from yourself in community lived intentionally where life and faith are shared at regular gatherings, in prayer and over dinner. I remember one very poignant occasion where a few members of our community left during the year and we became somewhat fragmented. Communication was breaking down and we felt tremendous sadness at having lost something rich and dynamic for what seemed a much paler experience. We couldn't change what we had, and we felt broken. But an extraordinary experience occurred at one of our community meetings where we decided to wash each others' feet. This proved to be an extremely powerful way of conveying a depth of care and love that no words would ever bring to life. We moved on as a more united, if not smaller community of people. I learnt to recognize that care and love will often manifest in non verbal acts of kindness and presence to one another. 'Do whatever he tells you' invites us to watch for the living Jesus in others and to recognize an invitation. Jesus often used personal touch, images and metaphors to convey his message. Our quiet listening may also mean watching, touching, feeling, intuiting, presence.
Personal Vocation I believe we are all uniquely called. We all have a personal vocation, as Herbert Alphonsus, a Jesuit, wrote about some years ago. As Marists we approach life in a particular way, 'All to Jesus through Mary''. But what gets us out of bed in the morning? What are we truly passionate about? What do we know is our innate gift that we continue to draw on time and time again? In 'Doing whatever he tells you', what is it that we are meant to be doing?
Being a midwife has been a blessed role in learning to watch and wait and be patient, while also being vigilant. This has enabled me to sit with people in a number of different ways, including spiritual direction, and know with all my heart that their pain will not last forever, that something will be birthed, that facing vulnerability and even death will lead to new life. I have realized, over time, that my personal vocation is to be 'midwife to the soul'. We never die, let go or surrender without birthing something new!
It is here that my relationship with Mary and being Marist is highlighted and continues to grow. Mary knew what it was like to be open and vulnerable to God, she knew the experience of birth, she trusted completely. She trusted that Jesus was ready to enter a new phase of his life when she said, 'Do whatever he tells you.' How many of you as parents have known your children are ready for something before they are clear about it themselves? Mary was able to walk with Jesus to his death and remain with the apostles at Pentecost because she trusted God was in it all Mary's faith came from a well of deep knowing and I believe we are able to draw from that well of deep knowing and trust as Marists today because of her example as First Disciple.
Being Marist I believe being Marist is being a person of trust - one who is prepared to risk and also to relate to others 'where they are at' - to meet them at a common point of connection and truly being present to them. It is about loving people into life and supporting them in their journey, particularly the young and marginalized. As a Lay Marist in the Champagnat tradition, it is also about being faithful to the community of Brothers and Lay Marists, who we minister alongside and dream with, as we move together into the future.
Lay Marist Vocation Our personal journey and experiences have an impact on the wider world and the church. I don't feel that 'the secular' is something to battle or overcome, but is the very place where we are invited to live out our call to 'Do whatever he tells you.' One of the highlights of being involved in the role as Coordinator of Lay Partnership with the Marist Brothers has been the invitation to be a part of an international writing group of Lay Marists and Brothers to produce a document on 'The Vocation of the Lay Marist'. We have gathered nearly one hundred stories of Lay Marists from across the world to share their experiences of living the charism, spirit and mission of Marcellin in relationship. This has produced some powerful testimonies and it has been very exciting to see how the Spirit has worked in many lives to bear fruit in the mission of Marcellin. It is from drawing on these stories that we are writing about 'The Vocation of the Lay Marist'.
We came to a consensus at the end of our first meeting together that the overall objectives for the document would be as follows:
To manifest the various ways life is lived by Marist lay people in the world of today.
To describe the characteristics of the Marist charism as lived by lay people in order to enable the lay person and the brother to be aware of their vocation.
To situate the lay Marist vocation within the context of the Church as the people of God.
To clarify and suggest new ways of belonging to the Marist charism (formal and informal).
To invite all those who share the Marist charism (lay people and brothers) to live it with creativity.
We have set ourselves a challenging task in attempting to take up these objectives. The niggling concern is that we may be too prescriptive or definitive in the final document. We need to say something, but we also need to acknowledge the Spirit at work at a time of tremendous transformation and growth in the Marist Institute and also the Church. It will be important to capture the experiences in light of this process of transformation and growth and to describe that which is the new life coming to birth. As Sean Sammon, our Superior General points out so well,
partnership with those who share our apostolic life is a characteristic of Marist identity, witnessing to the fact that our Church is capable of an ecclesiology of communion. Today that witness is more important than ever. All too often in the past, Church actions have betrayed an ecclesiology based on power and position - an outcome antithetical to Gospel principles. As men and women who share a common charism, through our life and work together we are called to bear witness to the fact that it can and must be otherwise.
It is important to say something of the glimpses of what is being brought to birth through this writing Commission. The very experience of bringing a group of Lay Marists together from around the world to engage in this focused discussion has enabled relationships to form that would not have been otherwise. Struggling to express ourselves, using much humour and sign language, speaking like 'children' and speaking slowly through translators, we have had to listen and appreciate the passion we all share. We have come to experience a bond that goes beyond our differences and that which unites us is being Marist. We have also had the opportunity to establish links, to support one another across the world in our lives and ministries. We have experienced very warm and generous hospitality at the General House and been invited to pray, share Eucharist and eat with Brothers in this international community. We are part of the Marist community, not just an appendage.
Here is a wonderful image that captures our experience. The altar that was built by Marcellin Champagnat stands in the small chapel in the General House. It is a lovely example of the way Marcellin worked with his hands. It is beautifully polished wood, but not perfectly finished there is a slight asymmetry about it that is captivating. We gather around this altar as a Commission for prayer at the end of each day it is often quiet and reflective. Marcellin would have wanted us to gather around the altar symbolic of our communion, even in our diversity. This is the essence of our partnership together.
Br. Sean Sammon now refers to co-responsibility in mission with regard to Brothers and Lay Marists. This is a gradual evolutionary process being lived out in our daily lives in relationships as well as in the developing structures both locally, regionally and internationally today. It is about collaboration, but brings tension when we live the reality of hierarchical structures. These structures are vital for accountability and holding the story and tradition, but there need to be 'chinks in the amour' in order to influence and shape the tradition from the local level. Likewise, it is a continually humbling experience to say 'Yes' as Mary did, without knowing where that 'Yes' is going to lead and if we are giving in to blind obedience or a responsive call of the Spirit.
Fouviere Last April I had the privilege of visiting Fouviere on pilgrimmage. As you know, this is the place where the first Marists gathered to pledge themselves to the Society of Mary. I was surprised by the impact of walking into the little Chapel and the reverence that was tangible it was so calm and there was a felt 'Presence'. It held a silence and a mystery and brought to the fore the knowledge of being caught up in a long line of pilgrims who have pledged their lives, like Mary, in saying their 'Yes'. The little 'black' Madonna above the altar represents everything that turns our way of seeing the world on its head. It is small and black, not large and white. We in the western world have come to idolize a white, anglo celtic way of seeing the world. We need to remember that this is only one perspective! Like Mary describes in her Magnificat, it is the small of the world, the 'anawim' who God raises up.
Conclusion And so, to reflect again on Mary and Jesus at the Wedding at Cana. Mary recognized a need and responded. She responded from her heart in complete trust in God, even though she may not have understood the 'how' of the response. Her response moved from the personal to the public, she was contemplative in action. Mary engaged with her Son Jesus and others and searched for new meaning - she entered into dialogue. She recognized her own unique call, and also that of Jesus. And finally, Mary's response brought about change in her life and that of others it bore fruit.
Many thanks for listening and I hope that this time has enabled you to tap into your own story and how it has shaped and continues to shape you in your life. As Marists, we all follow Mary's example of recognising need, saying 'Yes' even if we don't understand the 'How', being contemplatives in action in our personal and public lives and engaging with God in following in the way of Jesus to continue to bear the fruits of the Spirit in our world. It is by the fruits of our prayer and ministry that we truly know we 'Do whatever he tells us.'
(Audio Available)
