Murray Bodo, OFM

No dream is perfect, no way the only way, no direction irreversible by God, whose way is the way of reversal, as Mary’s son soon will make clear when he leaves her and Joseph in the lurch at the age of twelve and does not accompany them home to Nazareth from Jerusalem. So Mary makes her way back to Jerusalem, where she and Joseph search anxiously among the crowds there for Passover, looking for their lost son. However, as they soon discover, he is not lost. He has, at twelve years of age, found himself. They find him in the temple teaching.

One misconception about the mystics is that they are singularly holy people, set apart from us ordinary Christians by their holiness. Nothing could be further from the truth. Mystics are singular and different because of their mystical experiences, their visions, not their holiness. Holiness is about living in the grace of God, about virtue, especially the virtue of charity, which is available to all; it is not about visions. Holiness is about faith, not knowledge. Holiness is about abiding in faith, hope and charity. And such is available to everyone open to the Holy Spirit.

None of us humans, not even Mary, can hold onto glory. The ordinary passages through life and death continue as they did for Mary after meeting her son as the Risen Lord following the Resurrection. The mystic, however, has indeed seen the vision, has heard God’s voice. Those of us who have not are encouraged by their visions and voices to believe more firmly that beneath the appearances of our ordinary lives God’s glory lies hidden. It flares out from time to time and is seen by those to whom God chooses to reveal this parallel world we believe in but do not see.

As with every true prayer, the Magnificat does just that: it magnifies the Lord, focuses on the Almighty, who does great things among us, the One whose name is holy. We begin to change when our own plans scatter us, bring us down; God’s plans replace them—God’s plans, in the case of the mystic, are revealed in a vision or a voice speaking to the soul.

If the mystic is one who experiences in an extraordinary way the intimacy with God offered to everyone, then Mary is the model and pattern of the mystical life. She literally carried God in her womb and gave birth to him. Spiritual impregnation, gestation and giving birth are the initial stages of the mystical life. God invades our life, usually when we are not expecting it; we embrace that gift. Even if we are tempted to hoard it as ours alone, God will be born from us; we will serve others as a result of God’s own indwelling love.

Slavish imitation is not what holiness is about, but rather it’s about learning to love God in our own time and place with its own sensibilities and ways of following in the footsteps of Jesus with all our heart and mind and soul. It’s about doing and making choices commensurate with our own capacities, our own strength and/or weakness of mind and body. We don’t have to be nutty to be a saint, but being in love with God will sometimes move us to do things that others will consider nutty or unbalanced.

Francis’s own song defined love for him. It was to live and be in God’s most holy will. And Francis has learned from Christ’s own words in the Gospels what God’s will is for those who love him. They are to feed the hungry, give drink to those who thirst, welcome the stranger, clothe the naked, visit the sick and those in prison. And they are to do all that for love of his love who did the same for us when he walked among us. He remembered when he was hungry and thirsty, and a stranger, and naked, sick and in prison.