Wednesday, March 26, 2014

Heaven’s remedy for making converts:

In 1859, just a few miles north of Green Bay, the Blessed Virgin appeared to a young woman named Adele Brice. As if to anticipate the spiritual drought that would hit the Midwest just a hundred years later, Our Lady gave instructions to little Adele on how to turn the hearts of sinners to her Son. And although she was commended for receiving Communion earlier that morning, the heavenly visitor expected more from her. Indeed, fulfilling her religious obligation by assisting at the Mass, although absolutely essential, was not enough to bring about the change of hearts in North East Wisconsin. She said to Adele:

“I am the Queen of Heaven, who prays for the conversion of sinners, and I wish you to do the same. You received Holy Communion this morning, and that is well. But you must do more. Make a general confession, and offer Communion for the conversion of sinners.”

The Queen of Heaven, who also came to be known as Our Lady of Good Help, uses early Christian methods in making disciples of her Son. By offering her Communion to the Father, Adele was rehearsing for her own day to day sacrifices; the spiritual sacrifices needed for the conversion of sinners. Christ, who eternally offers himself at the altar from heaven, traces out the vocation for each and every disciple. Whether it be doing penitential acts of self-denial or corporeal works of mercy, the human body is always bound up with these acts of love and sacrifice. This is why St. Paul wrote the following to the Romans: “I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship.” (Romans 12:1)

No doubt, Our Lady of Good Help instructed Adele to teach the children what they should know for their salvation. But before a missionary endeavor could bear fruit, Adele would first have to pray for the conversion of sinners and offer her Communion to the Lord as a kind of spiritual sacrifice. This would lay down the needed foundation for teaching people their catechism, how to sign themselves with the sign of the Cross and how to approach the Sacraments.

With each apparition, Our Lady fashions her children into a very specific kind of discipleship. It is not enough to be a certified teacher or a trained evangelist. It is not enough to know the Faith. As with Adele in Wisconsin, she required more from the three children at Fatima; more than just learnedness. For instance, she asked Lucia, Jacinta and Francisco the following question- and only this question: "Do you wish to offer yourselves to God, to endure all the suffering that He may please to send you, as an act of reparation for the sins by which He is offended, and to ask for the conversion of sinners?" "Yes, we do." said the children. "You will have to suffer a lot, but the grace of God will be your comfort.”

Love and suffering is the motif that gives shape to the way in which the Mother of Jesus Christ forms disciples. She, like no other, places her Crucified Son right at the center of evangelization. Indeed, our wounded Savior is at the heart of making converts. And if souls are to be saved, his life must be reproduced in each of his disciples.

The Blessed Virgin, in various apparitions, did not invent a new way of making disciples. No. It is taken straight from the New Testament. For instance, we find that love is not only an obligation imposed on all believers, but it is something that reconciles sinners to God. Indeed, sanctified human love saves:

“By kindness and piety guilt is expiated, and by the fear of the LORD man avoids evil.” (Proverbs 16:6) “Above all, let your love for one another be intense, because love covers a multitude of sins.” (I Peter 1:8) “Whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.” (James 5:20)

What also saves, what also builds-up, is a suffering infused with a love for God and neighbor. No doubt, suffering by itself is impotent. It is a mere waste. But Our Lord transformed this human experience and elevated it. He even likened his Passion to a cup and a baptism, i.e. liturgical channels of grace (Matthew 20:22 / Mark 10:38). And after making such an unusual reference, he promised that the two Apostles, St. John and St. James, the Zebedee brothers, would also drink the same cup and be baptized with the same baptism as Our Lord would. In other words, their suffering and sacrifice too would be transformed into liturgical-like channels of grace for souls. Again, this is evidenced throughout the New Testament writings:

“[F]or whoever suffers in the flesh has broken with sin.” (I Peter 1:1) “For as Christ's sufferings overflow to us, so through Christ does our encouragement also overflow. If we are afflicted, it is for your encouragement and salvation…” (II Corinthians 1:5-6) “So death is at work in us, but life in you.” (II Corinthians 4:12) “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church…” (Colossians 1:24)

The Christ-bearing pastor, the Christ-bearing evangelist, the Christ-bearing teacher and the Christ-bearing missionary is one who also bears the scars of Christ; this, by begging God for the conversion of sinners, by exposing oneself to ridicule and by offering spiritual sacrifices behind closed doors. The Saints instinctively knew that words, however eloquent, and kindness, however warm, were woefully insufficient for the making of converts.

St. Edith Stein, even with her genius and eloquence, discovered this to be true for her. In a letter to Sister Adelgundis, Saint Edith Stein wrote, “Prayer and sacrifice, in my opinion, are much more crucial than anything we can say.” This was in reference to their former professor Edmund Husserl who was also the founder of phenomenology. Husserl happened to be a convert to Lutheranism from Judaism. St. Edith, on the other hand, was a convert from Judaism to Catholicism. Naturally, Husserl and St. Edith, both geniuses in their own right, discussed their differences as to what following Jesus Christ meant for them. But after several conversations with him, she came to this conclusion: “After every meeting with him, I come away more convinced of my inability to influence him directly and feeling the urgent necessity of offering some holocaust of my own for him.”

It would seem this is what Our Lady is trying to tell Catholics who really want to glorify God. It is not what we do or say that is the most decisive factor in making disciples. Rather, it is what God does with what we do or say that really makes the difference. By making spiritual sacrifices or offering holocausts of our own, we place our words and deeds more firmly in the Hands of God so that He can use them as He wishes.