Opus Dei is “a little bit of the Church” that has the mission to form persons into being “other Christs” in the secular world. The task of that formation was placed under the patronage of the three archangels.
“It was early in October 1932 [the 6th]. I was on a retreat in the monastery of the discalced Carmelites in
Since the entire corporate existence of Opus Dei was to provide formation to people, “(a)ll the future activities of Opus Dei would fit into one of these three categories, which Escriva would call the Work of St. Raphael, the Work of St. Michael, and the Word of St. Gabriel.”[2]
Also, since Escriva experienced that his raison d’etre consisted in forming people in their irreducible heterogeneity – particularly as laity and ministerial priests - by engendering them into the experience of becoming “other Christ,” he was called “Father” from the very beginnings. Pedro Rodriguez commented: “what truly defines Opus Dei’s prelate is his ‘fatherhood,’ his role as a pastor who is a father to all the prelature’s faithful. That is why in Opus Dei he is usually called ‘Father.’” [3] Rodriguez goes on to point out that “its pastor’s role, precisely owing to the Church’s sacramental structure, had to be radically that of a father, who would be a kind of ‘living sign’ of the love God the Father has for us in the Son.”[4] The meaning of “sacramental structure” is the ontological difference that obtains in the faithful because of the sacraments of Baptism and Order. There is an ontological relationality in Baptism that is an ordering of self-gift to the world, while in the ministerial priest, the ordering of self-gift is in service to the lay faithful, and not to the world. Equal as priests, their dissimilarity as lay faithful and ministers is in the order of the difference between male and female. As “a little bit of the Church,” Opus Dei is an unum that can be achieved only by the radical self-gift on both sides. This could only take place by the engendering in love and affirmation by the “Father.”
Angels:
All of this is principally in the invisible hands of the Angels. John Henry Newman is a supreme interpreter here:
Sermon 29. The Powers of Nature "Who maketh His Angels spirits, his ministers a flaming fire." Psalm civ. 4. {358} [Note 1] ON today's Festival it well becomes us to direct our minds to the thought of those Blessed Servants of God, who have never tasted of sin; who are among us, though unseen, ever serving God joyfully on earth as well as in heaven; who minister, through their Maker's condescending will, to the redeemed in Christ, the heirs of salvation. There have been ages of the world, in which men have thought too much of Angels, and paid them excessive honour; honoured them so perversely as to forget the supreme worship due to Almighty God. This is the sin of a dark age. But the sin of what is called an educated age, such as our own, is just the reverse: to account slightly of them, or not at all; to ascribe all we see around us, not to their agency, but to certain assumed laws of nature. This, I say, is likely to be our {359} sin, in proportion as we are initiated into the learning of this world;—and this is the danger of many (so called) philosophical pursuits, now in fashion, and recommended zealously to the notice of large portions of the community, hitherto strangers to them,—chemistry, geology, and the like; the danger, that is, of resting in things seen, and forgetting unseen things, and our ignorance about them. I will attempt to say what I mean more at length. The text informs us that Almighty God makes His Angels spirits or winds, and His Ministers a flame of fire. Let us consider what is implied in this. 1. What a number of beautiful and wonderful objects does Nature present on every side of us! and how little we know concerning them! In some indeed we see symptoms of intelligence, and we get to form some idea of what they are. For instance, about brute animals we know little, but still we see they have sense, and we understand that their bodily form which meets the eye is but the index, the outside token of something we do not see. Much more in the case of men: we see them move, speak, and act, and we know that all we see takes place in consequence of their will, because they have a spirit within them, though we do not see it. But why do rivers flow? Why does rain fall? Why does the sun warm us? And the wind, why does it blow? Here our natural reason is at fault; we know, I say, that it is the spirit in man and in beast that makes man and beast move, but reason tells us of no spirit abiding in what is commonly called the natural world, to make it perform its ordinary duties. Of course, it is God's {360} will which sustains it all; so does God's will enable us to move also, yet this does not hinder, but, in one sense we may be truly said to move ourselves: but how do the wind and water, earth and fire, move? Now here Scripture interposes, and seems to tell us, that all this wonderful harmony is the work of Angels. Those events which we ascribe to chance as the weather, or to nature as the seasons, are duties done to that God who maketh His Angels to be winds, and His Ministers a flame of fire. For example, it was an Angel which gave to the pool at Thus, as far as the Scripture communications go, we {361} learn that the course of Nature, which is so wonderful, so beautiful, and so fearful, is effected by the ministry of those unseen beings. Nature is not inanimate; its daily toil is intelligent; its works are duties. Accordingly, the Psalmist says, "The heavens declare the glory of God, and the firmament showeth His handy-work." "O Lord, Thy word endureth for ever in heaven. Thy truth also remaineth from one generation to another; Thou hast laid the foundation of the earth, and it abideth. They continue this day according to Thine ordinance, for all things serve Thee." [Ps. xix. 1; cxix. 89-91.] I do not pretend to say, that we are told in Scripture what Matter is; but I affirm, that as our souls move our bodies, be our bodies what they may, so there are Spiritual Intelligences which move those wonderful and vast portions of the natural world which seem to be inanimate; and as the gestures, speech, and expressive countenances of our friends around us enable us to hold intercourse with them, so in the motions of universal Nature, in the interchange of day and night, summer and winter, wind and storm, fulfilling His word, we are reminded of the blessed and dutiful Angels. Well then, on this day's Festival, may we sing the hymn of those Three Holy Children whom Nebuchadnezzar cast into the fiery furnace. The Angels were bid to change the nature of the flame, and make it harmless to them; and they in turn called on all the creatures of God, on the Angels especially, to glorify Him. Though many hundreds of years have passed since that time, and the world now vainly thinks it knows more than it did, and {362} that it has found the real causes of the things it sees, still may we say, with grateful and simple hearts, "O all ye works of the Lord, O ye Angels of the Lord, O ye sun and moon, stars of heaven, showers and dew, winds of God, light and darkness, mountains and hills, green things upon the earth, bless ye the Lord, praise Him, and magnify Him for ever." Thus, whenever we look abroad, we are reminded of those most gracious and holy Beings, the servants of the Holiest, who deign to minister to the heirs of salvation. Every breath of air and ray of light and heat, every beautiful prospect, is, as it were, the skirts of their garments, the waving of the robes of those whose faces see God in heaven. And I put it to any one, whether it is not as philosophical, and as full of intellectual enjoyment, to refer the movements of the natural world to them, as to attempt to explain them by certain theories of science; useful as these theories certainly are for particular purposes, and capable (in subordination to that higher view) of a religious application. 2. And thus I am led to another use of the doctrine under consideration. While it raises the mind, and gives it a matter of thought, it is also profitable as a humbling doctrine, as indeed I have already shown. Vain man would be wise, and he curiously examines the works of Nature, as if they were lifeless and senseless; as if he alone had intelligence, and they were base inert matter, however curiously contrived at the first. So he goes on, tracing the order of things, seeking for Causes in that order, giving names to the wonders he meets with, and thinking he understands what he has {363} given a name to. At length he forms a theory, and recommends it in writing, and calls himself a philosopher. Now all these theories of science, which I speak of, are useful, as classifying, and so assisting us to recollect the works and ways of God and of His ministering Angels. And again, they are ever most useful, in enabling us to apply the course of His providence, and the ordinances of His will, to the benefit of man. Thus we are enabled to enjoy God's gifts; and let us thank Him for the knowledge which enables us to do so, and honour those who are His instruments in communicating it. But if such a one proceeds to imagine that, because he knows something of this world's wonderful order, he therefore knows how things really go on, if he treats the miracles of Nature (so to call them) as mere mechanical processes, continuing their course by themselves,—as works of man's contriving (a clock, for instance) are set in motion, and go on, as it were, of themselves,—if in consequence he is, what may be called, irreverent in his conduct towards Nature, thinking (if I may so speak) that it does not hear him, and see how he is bearing himself towards it; and if, moreover, he conceives that the Order of Nature, which he partially discerns, will stand in the place of the God who made it, and that all things continue and move on, not by His will and power, and the agency of the thousands and ten thousands of His unseen Servants, but by fixed laws, self-caused and self-sustained, what a poor weak worm and miserable sinner he becomes! Yet such, I fear, is the condition of many men nowadays, who talk loudly, and appear to themselves and others to {364} be oracles of science, and, as far as the detail of facts goes, do know much more about the operations of Nature than any of us. Now let us consider what the real state of the case is. Supposing the inquirer I have been describing, when examining a flower, or a herb, or a pebble, or a ray of light, which he treats as something so beneath him in the scale of existence, suddenly discovered that he was in the presence of some powerful being who was hidden behind the visible things he was inspecting, who, though concealing his wise hand, was giving them their beauty, grace, and perfection, as being God's instrument for the purpose, nay whose robe and ornaments those wondrous objects were, which he was so eager to analyse, what would be his thoughts? Should we but accidentally show a rudeness of manner towards our fellow-man, tread on the hem of his garment, or brush roughly against him, are we not vexed, not as if we had hurt him, but from the fear we may have been disrespectful? David had watched the awful pestilence three days, doubtless not with curious eyes, but with indescribable terror and remorse; but when at length he "lifted up his eyes and saw the Angel of the Lord" (who caused the pestilence) "stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem, then David and the elders, who were clothed in sackcloth, fell upon their faces." [1 Chron. xxi. 16.] The mysterious, irresistible pestilence became still more fearful when the cause was known;—and what is true of the terrible, is true on the other hand of the pleasant {365} and attractive operations of Nature. When then we walk abroad, and "meditate in the field at the even-tide," how much has every herb and flower in it to surprise and overwhelm us! For, even did we know as much about them as the wisest of men, yet there are those around us, though unseen, to whom our greatest knowledge is as ignorance; and, when we converse on subjects of Nature scientifically, repeating the names of plants and earths, and describing their properties, we should do so religiously, as in the hearing of the great Servants of God, with the sort of diffidence which we always feel when speaking before the learned and wise of our own mortal race, as poor beginners in intellectual knowledge, as well as in moral attainments. Now I can conceive persons saying all this is fanciful; but if it appears so, it is only because we are not accustomed to such thoughts. Surely we are not told in Scripture about the Angels for nothing, but for practical purposes; nor can I conceive a use of our knowledge more practical than to make it connect the sight of this world with the thought of another. Nor one more consolatory; for surely it is a great comfort to reflect that, wherever we go, we have those about us, who are ministering to all the heirs of salvation, though we see them not. Nor one more easily to be understood and felt by all men; for we know that at one time the doctrine of Angels was received even too readily. And if any one would argue hence against it as dangerous, let him recollect the great principle of our Church, that the abuse of a thing does not supersede the use of it; and let hint explain, if he can, St. Paul's exhorting Timothy {366} not only as "before God and Christ," but before "the elect Angels" also. Hence, in the Communion Service, our Church teaches us to join our praises with that of "Angels and Archangels, and all the Company of heaven;" and the early Christians even hoped that they waited on the Church's seasons of worship, and glorified God with her. Nor are these thoughts without their direct influence on our faith in God and His Son; for the more we can enlarge our view of the next world, the better. When we survey Almighty God surrounded by His Holy Angels, His thousand thousands of ministering Spirits, and ten thousand times ten thousand standing before Him, the idea of His awful Majesty rises before us more powerfully and impressively. We begin to see how little we are, how altogether mean and worthless in ourselves, and how high He is, and fearful. The very lowest of His Angels is indefinitely above us in this our present state; how high then must be the Lord of Angels! The very Seraphim hide their faces before His glory, while they praise Him; how shamefaced then should sinners be, when they come into His presence! Lastly, it is a motive to our exertions in doing the will of God, to think that, if we attain to heaven, we shall become the fellows of the blessed Angels. Indeed, what do we know of the courts of heaven, but as peopled by them? and therefore doubtless they are revealed to us, that we may have something to fix our thoughts on, when we look heavenwards. Heaven indeed is the palace of Almighty God, and of Him doubtless we must think in the first place; and again {367} of His Son our Saviour, who died for us, and who is manifested in the Gospels, in order that we may have something definite to look forward to: for the same cause, surely, the Angels also are revealed to us, that heaven may be as little as possible an unknown place in our imaginations. Let us then entertain such thoughts as these of the Angels of God; and while we try to think of them worthily, let us beware lest we make the contemplation of them a mere feeling, and a sort of luxury of the imagination. This world is to be a world of practice and labour; God reveals to us glimpses of the Third Heaven for our comfort; but if we indulge in these as the end of our present being, not trying day by day to purify ourselves for the future enjoyment of the fulness of them, they become but a snare of our enemy. The Services of religion, day by day, obedience to God in our calling and in ordinary matters, endeavours to imitate our Saviour Christ in word and deed, constant prayer to Him, and dependence on Him, these are the due preparation for receiving and profiting by His revelations; whereas many a man can write and talk beautifully about them, who is not at all better or nearer heaven for all his excellent words. Notes 1. The Feast of St. Michael and All Angels. 2. John v. 4. Exod. xix. 16-18. Gal. iii. 19. Acts vii. 53. Rev. vii. 1. Gen. xix. 13. 2 Kings xix. 35. 2 Sam. xxiv. 15-17. Matt. xxviii. 2. Rev. viii., ix., xvi. |
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