¡Gracias! Excerpts

I've bolded the parts that I thought were a succinctly powerful message for me.  Of course, I enjoyed it all, otherwise I wouldn't have taken the time to type it all out, but the bolded parts are my extra favorites.

Page 16 - 18

"Friday October 30

Today Gerry McCrane, the director of the language school, gave a presentation to newcomers.  In his gentle and pastoral way he offered us an opportunity to share our struggles in adapting ourselves to a new culture.

One theme that came up was the re-emergence of long-forgotten conflicts.  In displacing ourselves into a new and unfamiliar milieu, old, unresolved conflicts often start asking for attention.  When our traditional defense systems no longer are available and we are not able to control our own world, we often find ourselves experiencing again the feelings of childhood.  The inability to express ourselves in words as well as the realization that everyone around us seems to understand life much better than we do, puts us in a situation quite similar to that of a child who has to struggle through a world of adults.

This return to childhood emotions and behavior could be a real opportunity for mental and spiritual growth.  Most of the psychotherapies I have been exposed to were attempts to help me relive those times when immature ways of coping with stress found their origin.  once I could re-encounter the experience that led me to choose a primitive coping device, I was also able to choose a more mature response.  Thus I could let go of behavior that was the source of my suffering.  A good psychotherapist is a person who creates the environment in which such mature behavioral choices can be made.

Going to a different culture, in which I find myself again like a child, can become a true psychotherapeutic opportunity. Not everyone is in the position or has the support to use such an opportunity.  I have seen much self-righteous, condescending, and even offensive behavior by foreigners towards the people in their host country.  Remarks about the laziness, stupidity, and disorganization of Peruvians or Bolivians usually say a lot more about the one who makes such remarks than about Peruvians or Bolivians.  Most of the labels by which we pigeonhole people are ways to cope with our own anxiety and insecurity.  Many people who suddenly find themselves in a totally unfamiliar milieu decide quickly to label that which is strange to them instead of confronting their own fears and vulnerabilities.

But we can also use the new opportunity for our own healing.  When we walk around in a strange milieu, speaking the language haltingly, and feeling out of control and like fools, we can come in touch with a part of ourselves that usually remains hidden behind the thick walls of our defenses.  We can come to experience our basic vulnerability, our need for others, our deep-seated feelings of ignorance and inadequacy, and our fundamental dependency.  Instead of running away from these scary feelings, we can live through them together and learn that our true value as human beings has its seat far beyond our competence and accomplishments.

One of the most rewarding aspects of living in a strange land is the experience of being loved not for what we can do, but for who we are.  When we become aware that our stuttering, failing, vulnerable selves are loved even when we hardly progress, we can let go of our compulsion to prove ourselves and be free to live with others in a fellowship of the weak.  That is true healing.

This psychological perspective on culture shock can open up for us a new understanding of God's grace and our vocation to live graceful lives.  In the presence of God, we are totally naked, broken, sinful, and dependent, and we realize that we can do nothing, absolutely nothing, without him.  When we are willing to confess our true condition, God will embrace us with his love, a love so deep, intimate, and strong that it enables us to make all things new.  I am convinced that, for Christians, culture shock can be an opportunity not only for psychological healing but also for conversion.

What moves me most in reflecting on these opportunities is the they lead us to the heart of ministry and mission.  The more I think about the meaning of living and acting in the name of Christ, the more I realize that what I have to offer to others is not my intelligence, skill, power, influence, or connections, but my own human brokenness through which the love of God can manifest itself.  The celebrant in Leonard Bernstein's Mass says:  "Glass shines brighter when it's broken. . . . I never noticed that."  This, to me, is what ministry and mission are all about.  Ministry is entering with our human brokenness into communion with others and speaking a word of hope.  This hope is not based on any power to solve the problems of those with whom we live, but on the love of God which becomes visible when we let go of our fears of being out of control and enter into his presence in a shared confession of weakness.

This is a hard vocation.  It goes against the grain of our need for self-affirmation, self-fulfillment, and self-realization.  It is a call to true humility.  I, therefore, think that for those who are pulled away from their familiar surroundings and brought into a strange land where they feel again like babies, the Lord offers a unique chance not only for personal conversion but also for an authentic ministry."

Page 18 - 21

Saturday, October 31

"During the last few days, I have been thinking about the significance of gratitude in mission work.  Gratitude is becoming increasingly important for those who want to bring the good news of the Kingdom to others.  For a long time, the predominant attitude of the missioners was that they had to bring the knowledge of the Gospel to poor, ignorant people and thus offer light in their darkness.  In such a view, there is not much room for gratitude.

As the missionary attitude changed, however, and more and more missioners came to see their task as helping others to recognize their own God-given talents, and thus to claim the good news for themselves, gratitude became much more than an occasional "thanks be to God."  Gratitude is the attitude which enables us to receive the hidden gifts of those we want to serve and to make these gifts visible to the community as a source of celebration.

There is little doubt that jealousy, rivalry, anger, and resentment dominate our society much more than gratitude.  most people are afraid to make themselves available to others.  They fear that they will be manipulated and exploited.  They choose the safe way of hiding themselves and thus remaining unnoticed and anonymous.  But in such a milieu of suspicion and fear, no community can develop and no good news can become visible.

True missioners are people who are hunting for the Divine treasure hiding in the heart of the people to whom they want to make the Good News known.  They always expect to see the beauty and truth of God shining through those with whom they live and work.

The great paradox of ministry, therefore, is that we minister above all with our weakness, a weakness that invites us to receive from those to whom we go.  The more in touch we are with our own need for healing and salvation, the more open we are to receive in gratitude what others have to offer us.  The true skill of ministry is to help fearful and often oppressed men and women become aware of their own gifts, by receiving them in gratitude.  In that sense, ministry becomes the skill of active dependency:  willing to be dependent on what others have to give but often do not realize they have.  By receiving in gratitude what we have helped others to discover in themselves, we enable them to claim for themselves full membership in the human and Christian community.  Only those who truly believe that they have something to offer can experience themselves as spiritually adult.  As long as someone feels that he or she is only an object of someone else's generosity, no dialogue, no mutuality, and no authentic community can exist.  

[a fascinating idea of empowering individuals regarding their God-given talents that will be important to keep in mind for CCF]

. . .

Gratitude is not just a psychological disposition, but a virtue.  Gratitude is an intimate participation in the Divine Life itself.  The Spirit of God in us recognizes God in the world.  The eyes and ears by which we can see God in others are in fact spiritual sensitivities that allow us to receive our neighbor as a messenger of God himself.

This theological perspective on gratitude makes it clear why it is so crucial that we pray:  through prayer we become aware of the life of God within us and it is this God within us who allows us to recognize the God among us.  hen we have met our Lord in the silent intimacy of our prayer, then we will also meet him in the campo, in the market, and in the town square.  But when we have not met him in the center of our own hearts, we cannot expect to meet him in the busyness of our daily lives.  Gratitude is God receiving God in and through the human interaction of ministry.  This viewpoint explains why true ministers, true missionaries, are always also contemplatives.  Seeing God in the world and making him visible to each other is the core of ministry as well a the core of the contemplative life."