What Makes Someone, or Something, Holy?
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It’s one of those churchy words that leaves many contemporary
people scratching their heads. I often think of this when singing, “Holy, holy,
holy…” at Mass. As a believer, I can make the words my own, but are those
words, and the vocabulary of religion, meaningful to the majority of young (and
many older) people today? I doubt it.
Similar words are salvation; transcendence; sin; redemption;
Eucharist; sacrament; virtue; Trinity; bless and blessing; spirit and
spirituality; discipleship; soul; the sacred; and the word “church” itself.
The eyes of many people, including the young, glaze over when
hearing these words. The words seem to have nothing to do with their lives.
They’re part of the vocabulary of religion, which, I believe, is part of what
makes religion seem irrelevant. Many ask why religious people don’t speak
plainly about God and faith.
Describing the Indescribable
Here’s the problem. How do you use everyday language to describe something that is, or someone who is, indescribable? The experience of mystics and religious people through the ages can’t be adequately expressed in everyday language. So words and phrases were invented that the inventors believed better express the experiences.
Here’s the problem. How do you use everyday language to describe something that is, or someone who is, indescribable? The experience of mystics and religious people through the ages can’t be adequately expressed in everyday language. So words and phrases were invented that the inventors believed better express the experiences.
When applied to God, the word “holy” has meant the idea that God
eludes comprehension. He/she just doesn’t fit into our rational categories,
being too much for our puny minds to grasp. For most religious people, God is
so unlike us (except for Jesus, believed by most Christians to be God and
human) and so unlike anything we have experienced, we don’t have an adequate
vocabulary to describe him/her. “Holy,” in whatever language it was first used,
was the best they could come up with.
So the word may be archaic, but the idea isn’t. When you apply
“holy” to humans, however, what are you talking about? And what about things: churches, statues and images?
Webster’s isn’t much help. Its definitions apply to God, except
for one that says “holy” is “having a divine quality.” And in my view, that
pretty much hits it on the head: People who are God-like, who have a spark of
the holiness of God, are “holy.” And things that represent God or holy people are analogously, holy.
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He says being holy isn’t optional for people searching for God. “Be holy as I am holy!” says the Bible in a couple of places.
I’m sure the pope isn’t under any illusions about whether people
will be chomping at the bit to read his document. He knows how hard it is to
get people interested in such topics. Nonetheless, people who are serious about
the search for God should care about the language of traditional religions and
even read the Pope’s document.
Whenever we learn about something - literature, art, physics - we
have to learn the language of that pursuit. And although religion is a
relationship, with God and others more than anything, there is a certain amount
of learning involved in faith.
And as with countless spiritual writers throughout history,
Francis believes it’s hard to be God-like without a certain amount of silence
and opportunity for thoughtfulness.
No Room for God's Voice
“The presence of constantly new gadgets, the excitement of travel and an endless array of consumer goods at times leave no room for God’s voice to be heard,” he writes. “We are overwhelmed by words, by superficial pleasures and by an increasing din, filled not by joy but rather by the discontent of those whose lives have lost meaning.
“The presence of constantly new gadgets, the excitement of travel and an endless array of consumer goods at times leave no room for God’s voice to be heard,” he writes. “We are overwhelmed by words, by superficial pleasures and by an increasing din, filled not by joy but rather by the discontent of those whose lives have lost meaning.
“How can we fail to realize the need to stop this rat race and to
recover the personal space needed to carry on a heartfelt dialogue with God?
Finding that space may prove painful but it is always fruitful. Sooner or
later, we have to face our true selves and let the Lord enter.”
But for the Christian, Francis insists that holiness doesn’t admit
of a “Jesus and me” approach, in which we focus on our own situation, trying to
develop a relationship with God apart from others. Eventually, people searching
for God will feel the need to worship and do so in community.
And at the final judgment, Francis points out, Jesus’ criteria for
holiness will be used: “I was hungry and you gave me food, I was thirsty and
you gave me drink. I was a stranger and you welcomed me.”
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