Those Teeny Tiny Christmas Tree Lights and Advent

2nd Sunday of Advent 12-10-17

 Isaiah 40:1-5, 9-11; ; Psalm: 85:9-10, 11-12, 13-14;  2 Peter 3:8-14;  Mark 1:1-8

Our Gospel reading is the opening 8 verses of Mark’s Gospel.  Mark chooses to begin with a quotation from Isaiah, chapter 40.  Mark clearly has chosen carefully, and we need to understand why he uses Isaiah and how he uses the images in it.

Chapters 40 to 55 of the book of Isaiah are referred to as the “Book of Consolation of Israel.” Israel was overrun by the Babylonian army some 500 years before Christ.  It is a story of great shame and loss. Jerusalem was destroyed, the temple looted and burned to the ground.  The people were captured and taken from their homeland into exile.  According to Isaiah, the refusal of the Israelites to follow God’s laws, and their unwillingness to obey God was the reason for this great tragedy.  But now the Israelites are being forgiven by God, and they will be granted their long-awaited freedom and return to rebuild their homeland.

It is a time of reconciliation. Isaiah is told to speak tenderly to the Israelites, or literally to “speak to their hearts”.  The expression is very maternal- suggesting that Jerusalem is the “mother city”, and the people are children returning to a mother’s love.  Although their punishment was severe, the Lord is returning to their midst, and the Lord should be welcomed as a great and majestic King.  The people will restore the road for God’s arrival, as God will restore his people.   Once again the Glory of the Lord will be in the temple, and the people will know God’s presence.   It is a level of joy only known to people who have suffered great losses and held against their will.

Purification was historically a big issue for the Jews. Ritual bathing was required after breaking any of a long list of laws before one could worship God again.   In a land of deserts and limited access to water, washing took on a significance that is unfamiliar to us.  Jewish tradition has it that Adam stood in the Jordan River for 40 days after he ate the fruit which was forbidden.  The prophet Elisha had Naaman wash 7 times in the Jordan River to heal his leprosy.  Traditionally, any one converting to the Jewish faith must do ritualized bathing in water.  This constitutes a rebirth, and brings purity “like that of a child just born”.  Sound familiar?  The Essenes (the Desert Fathers), of all people, were baptized each morning!

So Mark is using Isaiah, the Prophet of all Prophets, to announce that Jesus, the long awaited Messiah, is coming to restore his people. It is obvious that John is the voice crying out, literally, in the desert.  Mark knows that it has been some 300 years since Israel has had a prophet of God in their midst.  John the Baptist looks and talks and preaches like an old-time prophet.  John presses the people to repent of their sins and be right with God.  Instead of preparing the road for the king, John was preparing the people’s hearts for the King. The Psalmist says it with poetic grace: Justice (John) shall walk before (the Lord), and prepare the way of his steps.

What was the attraction to John? It wasn’t the wardrobe. I think that we all are looking for second chances.  We all, to some degree, carry around a burden of regrets for some of the choices we have make and the selfish acts we commit.  We all have a little part of us that relates to the Israelites who thought they were smarter than God and ended up being homeless captives in Babylon.  We find John in a scene stripped of the liturgical niceties; just a man in camel skins, in the barren land, next to a muddy river, providing what the people needed.  Their religious leaders at the Temple were too busy with finances and politics.  So the people from the countryside and people from the city of Jerusalem were streaming out to John.  No vestments, no holy orders, no stained glass windows, nothing but raw confrontation of sinfulness and the urgent desire for forgiveness and inner peace.

But John’s purpose in life was not to only address the people’s thirst for reconciliation. He was to create anticipation, a longing for more.  He was to proclaim the coming of the Messiah.    The road that John was preparing was for One mightier and holier than John, One who would baptize with, not water, but the Holy Spirit.  You see, people were confused about the messiah- would he be a fierce warrior who would battle the Romans, or a savior, who would bring salvation and peace?  The Messiah had been promised in Genesis; people despaired he would never come. Psalm 90 answers, “A thousand years in (God’s) eyes are merely a yesterday.”  Our 2nd reading from the 2nd letter of Peter, echoes that, saying, “Do not ignore this one fact…that with the Lord one day is like a thousand years..”  But this letter does not leave the issue there.  It goes on with, “…what sort of persons should you be, conducting yourselves in holiness and devotion, waiting for and hastening the coming of the day of God…”

And that is where the road of Advent leads us: to ask the questions of “what sort of persons we ought to be,” and how do we “prepare the road” for the Lord? How do we wash away the old presumptions and excuses, realize our failings, open our hearts for the Lord’s arrival?  How do we move toward holiness and hasten the coming of God?  I think sometimes those teeny tiny energy-efficient lights we have on our Christmas trees are a symbol of how much light we really want to have shine in the darker places of our lives.  But we have already been baptized with the Holy Spirit, so we pray, “O, Come Lord, O, Come Jesus, O, Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love.”

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Homily, December 10, 2017 the 2nd Sunday of Advent

2advent4This week we jump from the end of Mark’s gospel to the beginning. The idea of “waiting” is still present, but we are introduced to John the Baptist. His message is to repent and prepare. He baptises as a sign of forgiveness. In doing so, he adds a new word to our Advent as we repent and prepare. That word is change. It is a word that most don’t like to hear or do. Mostly, we are all set in our ways and pretty much satisfied with whom we are. In the comfort we feel, sometimes we forget that we can hurt others by what we do or say. It is easy to say repent and get ready for 2advent2Christ’s coming, but do we really step back and take a close honest look at who we are. Jesus came at a time there was turmoil and disillusionment in the Jewish community. Many had wandered off from the teaching of the prophets, the priest, the temple and yearned for communing with God. John was an intriguing figure and they accepted him as a prophet or even maybe the promised Messiah. He was the attraction of his time drawing people from everywhere. 2advent3His message was clear, repent, change, and wait for the one to come. I have always wondered why we use John in the desert preparing the people for Jesus’ ministry in preparing for Christmas. Yet, the liturgical year uses his message of repent and change at the beginning every year to prepare ourselves by calling on us in our season of wait to repent and change. Christ is certainly coming, first symbolically at Christmas, but also most assuredly to each of us in the future either near or far.

The Three Big O’s

Christ the King11-26-17

Ezekiel 34:11-12, 15-17; Psalm: 23:1-6 1 Corinthians15:20-26, 28Matthew 25:31-46

I remember a Sunday school class, long ago. We were learning that God was omniscient, (all-knowing) omnipresent (everywhere), and omnipotent (all-powerful).  The teacher hoped to “wow” us with the words.  But we were the new generation – taught to ask questions & expecting answers.  So someone asked, “Does that mean God is in the garbage can?”  The questioner was not being rude or flippant; the question was honestly one for clarification. The poor teacher stuttered and stammered, and finally, hesitantly agreed that, “Yes”, everywhere was, indeed, everywhere, even undesirable places.

Now, I have some questions about “Christ the King”. “King” is a political title, masculine at that.  God is not a gendered being.  Jesus was not political.  In fact, in John’s Gospel, Jesus says to Pilate, “My kingship is not of this world…”  Jesus’ authority is not of any geopolitical space. And wasn’t the original purpose of “Christ the King” in 1925 to emphasize that Jesus was entirely different and far superior to those dictators violently grabbing for power across Europe? Wasn’t this the church’s attempt to remind us that military rule is the antithesis of Jesus’ message to love God and neighbor, the only “rule” necessary?

Thomas Friedman, a well- known New York Times columnist, recently published his latest book, “ Thank you for being Late: an optimist’s guide to thriving in the age of accelerations.”  It’s a good read.  The title refers to a friend being late for a lunch date, and Mr. Friedman having unexpected time when he could sit and think about some of the changes in our culture.  The changes all seemed to revolve around technology altering the ways we relate to one another, market consumer goods, communicate, travel, view our world, and so on– and the increasingly rapid technological advances coming at us.  Some one (who knows, maybe the kid from my Sunday school class) asked him this sincere question, “Is God in cyberspace?”  Technology has expanded the universe beyond stars and galaxies. Like my teacher, Friedman didn’t know how to answer.  So he asked his Rabbi.

Rabbi Marx responded from two different perspectives. The 1st is the traditional view from the Jewish Scriptures:  God had Moses lead his people out of Egypt and he sent prophets to guide them.  The Psalms are full of praise of God for saving people from danger and despair; God is passionately engaged and present; God seeks us out.  But Marx says, (If you think) “God makes his presence felt through divine intervention, (well) he sure… isn’t in cyberspace, which is full of pornography, gambling, …all manner of hate speech, etc. ,etc.” He makes cyberspace sounds like a garbage can. But Marx, unlike the Psalmists, seems to deny that God would get his hands dirty when things go bad.

So, Rabbi Marx continues with the 2nd perspective, “The Jewish post-biblical view of God is that we make God present by our own choice and our own decisions; whether it’s a real room or a chat room, you have to bring Him there yourself by how you behave, by the moral choices and mouse clicks you make.  In that view, we understand that from the first day of the world…(humankind) was responsible for making God’s presence manifest by what we do.  And the reason this issue is most acute in cyberspace is that no one else is in charge there.  There is no place in today’s world, where you encounter the freedom to choose that God gave us, more than in cyberspace – where we are all connected and no one is in charge.  So the answer is “No” – but God wants to be there.”

I like the emphasis on personal responsibility, but I wonder if this sad view of a God who shyly waits for us to invite him in finds its roots in the racist homicidal evil of the Nazis, who killed more than 6 million Jews, as well as the hope & faith of generations. Pollsters say that among today’s American Jews, twice as many people view God as an “impersonal force”, rather than the God who seeks a relationship with us and is always present.

So, as Catholic Christians, what do we do about “Christ the King”? We turn to Tradition and Scripture.  Our belief in the indwelling of the Holy Spirit is a good place to start.  Paul (1 Cor 3:16) says it plainly: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” I dare say, wherever I am, God is there, even in that garbage can of a nursing home in Glen Burnie. I shared the Spirit with people there and sometimes I met the Spirit in the rooms and the hallways.  People who “did not speak” said “Hail Mary’s” with me and prayed the Lord’s Prayer.  We can participate in the light and power of the Divine Spirit – and that Spirit is all spaces, cyber and otherwise. The church celebrates this indwelling in Baptism, Confirmation, and the Mass.

Jesus came to earth and was met with the slaughter of the Innocents by Herod, he spoke boldly when tempted by Satan, he called out to Simon and Andrew when they were fisherman, he engaged the woman at the well, he entered Jerusalem on Palm Sunday against the advice of the disciples, he approached the men walking to Emmaus, he appeared to the apostles after his resurrection; he did not wait for them to come to him. The people (Mark 1: 27) recognized he spoke with a new kind of “authority”.  He told us, “I am with you always, to the close of the age.” (Matt 28:20)  Jesus is not hesitant.  Jesus is present.

John 3:16 says,” For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”  In Revelations, we find, “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come.” It sounds like God has the future technological advances covered already.

So I conclude that not only is God omniscient, omnipresent & omnipotent, and therefore there is no worry about God’s authority in the universe, but we should focus on what we can control. That means we focus on our relationship with God and neighbor, and we share that in word and deed (like in today’s Gospel), keep the “garbage cans” of our lives clean, contribute to our society with integrity, and trust God for the rest.

Homily July 2, 2017- the 13th Sunday in Ordinary Time

13sun3Today’s readings represent a big change for Christ’s followers in how they look at life. Jewish life in Israel was very much a life born out of a culture of tribes and family and later small villages. Marriages were often between first cousins and always strangers and outsiders while reasonably treated were viewed with suspicion and remained apart. Without the familial connection, a person was alone, set apart. 13sun1Yet, Jesus says today that his followers must deny family and friend and follow him. Family and familial relationships are to become secondary to following him. He is proposing a whole new way of life, one of giving and service and thus in life sharing in a relationship with God. It is a whole new concept of relationships. Paul goes even further today as he says we are baptised into Christ’s death and must 13sun2ourselves die to the sin and evil of the world. Remember, baptism was full immersion in water and symbolized dying to this world and coming to new life symbolized when the newly baptised emerged from the water. In this new life we are called to relate to all whom we meet and to spread Christ’s word wherever we go and share our special relationship with God. Christ’s call is one that goes beyond a tribe or region or family. It is universal and needs to be shared everywhere. Through all this, Christ will share his love with us.

Promises and Blessings, Now and Then

4th Sunday of Easter 5-7-17, Acts 2:14a, 36-41,  Ps: 23:1-6, 1 Peter 2:20b-45,  John 10:1-10

Promises and Blessings, Now and Then

Last Sunday we read the Emmaus story, in which Jesus walks with two disciples. They do not recognize him, but “he interpreted to them (the parts which) referred to him in all the scriptures.” Later they say, “Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us?” Today our situation is the similar. I cannot tell you how many years I heard Peter’s Pentecost homily with my eyes glazing over as I wondered where those scripture quotations came from, what they meant, and how they were relevant. Without interpretation, our readings do not come to us full of meaning and context.

This interpretation is complicated by our readings jumping around in the scriptures during the Easter Season. If we read the text of the New Testament book “The Acts of the Apostles” straight thru, we would have already read of the Ascension. We would have read also about the after-Easter period of prayer for apostles, Jesus’ mother Mary and his brothers, and the other women who had been part of Jesus’ ministry. Then The Spirit came at Pentecost, the very day that Peter proclaims his homily. We read part of his homily last week and part today.

When he begins, Peter quotes the Old Testament book of Joel. The prophet Joel uses a terrifying invasion of locusts as a visual starting place for his teaching. He compares the arrival of the locusts to the last days of the world, also called “the coming of the Lord”. Basically, he’s saying that the locusts will destroy all the crops and the nation will starve to death if God doesn’t save them. This could be the “end of their days”- a euphemism for death. So, says Joel, why don’t you humble yourselves before God, cast aside your senseless reliance on yourself, shed your false pride, and admit your frailty and powerlessness, for your only hope is to call out for God’s grace and mercy. And the people do just that.

God responds to them, promising to remove the locusts, restore the crops and give them all the food they can eat. In addition, (God is always lavish in blessing us) God promises to pour out his Spirit on the people, even down to the lowliest servants, and rescue (save) “everyone who calls on the name of the Lord” in the last days. God says, “For on Mount Zion, (the temple hill in Jerusalem)…in Jerusalem there will be survivors- whom the Lord shall call.” This pouring out of God’s Spirit and call from God (remember Pentecost was also an auditory experience), foretold in Joel, is happening as Peter speaks from the temple hill in Jerusalem!

Peter tells the Joel story to create these parallels between Joel’s day and Pentecost. Peter began by saying, “let the whole house of Israel know for certain” (“the whole house of Israel” refers to those who are saved in the Last Days) “that God has made Jesus both Lord and Messiah, this Jesus whom you crucified.  The people of Joel’s day were saved by humbling themselves and calling on the Lord’s mercy. Now something new has happened.   Now Jesus is “Lord”, God. In other words, the people hearing Peter must humble themselves and call on the mercy of Jesus to forgive them for their sins, including the crucifixion.   How do the people call on the Lord Jesus’ mercy? They must be baptized in Jesus’ name and receive the gift of God’s Holy Spirit.

But Peter isn’t done yet. He says, “For the Promise is made to you …and to all those far off, whomever the Lord our God will call.” Who are the ones “far off”? That’s us, the Gentiles. What is “the Promise”? Think; who was the “father of faith” that God made all those promises to? You know, “as countless as the stars in the sky”. Abraham was promised in Genesis 22:18, “In your descendants all the nations of the earth shall find blessing.” How do they find blessing? The blessing, according to both Luke (Acts) and Paul (in Galatians 3: 2-9), is in baptism & the gift of the Spirit.

Peter still has more to say. The passage in the 1st Letter of St. Peter, that is our 2nd reading, is a pretty clear interpretation of the “Suffering Servant in Isaiah 52 thru 53. That is obvious because Peter quotes verse 53:12 “He committed no sin, and no deceit was found in his mouth.” What is Peter’s goal here? The Jews taught that this was about the prophet Isaiah, as a witness to all the nations. Peter interprets it as about Jesus, who came to fulfill Isaiah’s prophecy. Isaiah was the warm-up band, not the main attraction. Jesus is the sinless servant, who willingly suffered for the sins of the people, who saves them – us- from just punishment for sin. This is the source of Christian teaching that the sufferings of Jesus healed us, he gave his life for us and accomplished God’s will. Jesus bore our guilt and won pardon for our offenses. Peter says, (We) “had gone astray like sheep, but have now returned to the shepherd and guardian of (our) souls.”

Finally, our Gospel is primarily an interpretation of Ezekiel 34, (well worth reading, hint, hint) although there are certainly many other scriptural references to shepherds. That is too much to cover today, but I want to make just one point about shepherds. Usually, the Jewish priesthood and religious leaders are targeted as the “Bad” shepherds. But in that same 1st Peter 2:9 we find, “But you are a chosen race, a royal priesthood, a holy nation, a people of God’s own, so that you may announce the praises of God who called you out of darkness into his wonderful light.” Not just priests and leaders, but each and every one of us has a responsibility to examine our words and behaviors in the light of God’s truth. Part of doing that is to take very seriously our scriptures along with our Catholic Tradition, with a capital T, so we have a fuller grasp of the gifts and grace God has lavished on us, who were once “far off”, now drawing ever nearer to the Lord of all.