Thanks for Gratitude!

2nd Sunday Ordinary Time 1-20-19

Isaiah 62: 1-5; Ps 96: 1-3, 7-10; 1 Corinthians 12: 4-11; John 2: 1-11

I just read a new book entitled, “Thanks a Thousand: A Gratitude Journey” by A.J. Jacobs. He writes that he tends to be a rather grumpy and negative person, so he actively seeks ways to become happier and view the world from a more positive perspective.

One morning as he got his necessary first cup of coffee at the local coffee shop, he decided to thank everyone who made that cup of coffee a reality. After he explored how coffee is grown, harvested, shipped, blended, roasted, packaged, prepared and sold, he realized that if he took the process down to the fine details, there were easily a million people involved.  So he decided to personally thank 1,000 of them.

But just “thank you” is often heard as a rather robotic & meaningless response. So he tried, “I am grateful for this coffee”, and he found that he actually started to feel more grateful. He found that what we say and what we do changes our thoughts. He writes, “It’s easier to act your way into a new way of thinking than to think your way into a new way of acting.” You see, doing it makes you think differently, where just thinking changes nothing. So, if you want to be more compassionate, you have to act compassionately. If you daily buy your spouse some little gift, you start feeling more loving.  Gratitude is the same.  Research shows that people are more generous when they feel gratitude.  Gratitude often inspires people to “pay it forward” and voluntarily help others.

So today we read in Isaiah that our God rejoices in us a bridegroom rejoices in his bride. What a thought, that God is grateful for us, and even rejoices over us!

Our Psalm says to “sing (yes, SING) to the Lord, bless God’s name, announce God’s salvation, day after day, tell of God’s glory among all people, give to the Lord glory and praise.” Being grateful for all that God has done to save us from a life of darkness is one of our most important responses to God.

St. Paul wrote in our 2nd reading that “The Holy Spirit displays God’s power through each of us as a means of helping the entire church,” suggesting that we be grateful for our unique gift and act out our gratitude by using our gift for the benefits of others.

And in our Gospel, the wedding headwaiter was so grateful to Jesus for solving the terribly embarrassing “wine crisis” that he marveled at the compassion and generosity of Jesus, who gave them the best wine at the end of the party. The action of Jesus was not trivial, but very important, for it revealed the glory of God, and the disciples began to believe in him because of it.

It occurred to me that all this fuss about gratitude, which coincidentally matches up with the newest neurological research findings about how the brain works, all this matches up with how we worship. Not only do we continue a long Tradition of the Church when we celebrate Mass, but we also help ourselves improve our lives.

What does “Eucharist” mean, after all? Eucharist means “giving thanks”, from Greek eukharistia “thanksgiving, gratitude,” or from eukharistos meaning “grateful.” You all have a copy of the Swiss Eucharistic Prayer, which we have used before, but not lately. It is very similar to the other Eucharistic Prayers we use, but sometimes it’s easier to see things in something a little less familiar.

We start with a Preface. This isn’t called preface just because it is at the beginning. “Preface”also  means liturgy that is an act of public praise, or publically offering thanksgiving. Notice the Priest says, “It is truly right to give (God) thanks, fitting that we offer praise.” Why? Because God “sent Jesus Christ among us as redeemer and Lord.” “By Jesus’ words and actions he proclaimed to the world that (God) cares for (us)”. We are full of gratitude and want to sing (there’s that word again) with the angels and saints our joyful and grateful song to God. So we sing the words of the Seraphim angles in heaven, as recorded in Isaiah 6:3.

The next part of the Eucharist is the Epiclesis, a Greek word meaning to invoke. We ask for God’s Spirit to come to us and with the power of the Spirit’s blessing, make our earthly bread and wine holy, make them the body and blood of Christ. And again, we express our gratitude by saying, “Blessed are you, holy and faithful God.”

Then is the Institution Narrative, recalling the Last Supper, repeating the words of Christ when he established or instituted the Eucharist, as recorded in the Bible. That section ends with the Acclamation of Faith. An acclamation is a unified shout of approval and, you guessed it, gratitude.

Next comes the Anamnesis, another Greek word meaning a memorial or reminder of what Jesus did. He suffered and died on the cross, then rose from the dead. We, in turn, proclaim the Good News, the work of love that Jesus did for us, and we remember to continue sharing the bread of life and the cup of eternal blessing as he said. The Roman Church, unlike the Eastern Church, again mentions the action of the Spirit (of love) and how we are grateful to be included as “members of (God’s) Son”.

Only one thing is left. We pray for the living and the dead. Prayers are also called intercessions. In this particular Eucharist, the Priest stops and the people can say out loud the names of their loved ones who have died, asking that they experience resurrection, see God face-to-face, and spend eternity with God and the saints.

And we end with a “Doxology”, (the Greek word is “Dosa”) which is a brief act of praise, of glory and honor and gratitude to God. It goes along with the “Great Amen”, which is called that because on Sunday mornings you could hear the AMEN of the early Christians echoing throughout the city as they shouted out with joy.

I hope this gives you a deeper understanding of what the Mass is, and how the different parts work. When I know the purpose of what is being said, I find new meaning in the words. I pray that even on a terrible, no-good, awful day, you will still have joy in your hearts because of gratitude for something that before seemed small and meaningless. Gratitude will help you know that God has done, and continues to do, great and astounding things in our lives.

Advertisements

A Meditation and Spiritual Communion on a Snowy Day, the Baptism of the Lord.

First Reading Isaiah 40: 1-5, 9-11

“Comfort, O comfort My people,” says your God.
“Speak kindly to Jerusalem;
And call out to her, that her service has ended,
That her iniquity has been removed,
That she has received of the Lord’s hand
Double for all her sins.”

A voice is calling,
“Clear the way for the Lord in the wilderness;
Make smooth in the desert a highway for our God.
“Let every valley be lifted up,
And every mountain and hill be made low;
And let the rough ground become a plain,
And the rugged terrain a broad valley;
Then the glory of the Lord will be revealed,
And all flesh will see it together;
For the mouth of the Lord has spoken.”

Go up onto a high mountain,
Zion, herald of good news!
Cry out at the top of your voice,
Jerusalem, herald of good news!
Cry out, do not fear!
Say to the cities of Judah:
Here is your God!
10 Here comes with power
the Lord God,
who rules by his strong arm;
Here is his reward with him,
his recompense before him.
11 Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
Carrying them in his bosom,
leading the ewes with care.

Psalm 104: 1-4, 24-30

Bless the Lord, my soul!
Lord, my God, you are great indeed!
You are clothed with majesty and splendor,
    robed in light as with a cloak.
You spread out the heavens like a tent;
    setting the beams of your chambers upon the waters.
You make the clouds your chariot;
traveling on the wings of the wind.
You make the winds your messengers;
flaming fire, your ministers.

24 How manifold are your works, Lord!
In wisdom you have made them all;
the earth is full of your creatures.
25 There is the sea, great and wide!
It teems with countless beings,
living things both large and small.
26 There ships ply their course
and Leviathan, whom you formed to play with.

27 All of these look to you
to give them food in due time.
28 When you give it to them, they gather;
when you open your hand, they are well filled.
29 When you hide your face, they panic.
Take away their breath, they perish
and return to the dust.
30 Send forth your spirit, they are created
and you renew the face of the earth.

Second Reading Titus 2: 11-14, 3: 4-7

11 For the grace of God has appeared, saving all 12 and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, 13 as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ, 14 who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good.

But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.

Gospel Luke 3: 15-16, 21-22

15The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Messiah. 16John answered them all, “I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.

21When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened 22and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”

Meditation –   The Many Baptisms of Life by Mactep Teoprhh (edited for space)

When an adult chooses to be baptized, what are they hoping for? What thirst took them to those waters? I wonder if there were parts of their life that needed to go, needed to drown and die, so that something new could arise.

I remember a trip down the Frio River with friends and we came to a water fall where the water comes over the rocks like a curtain, and you can get behind the water in the hollow of the rock. We sat back there, the three of us with our arms around one another laughing and splashing. I don’t think we had ever smiled that big before. We were being baptized into each others lives.

I remember standing here in this church the day I married my son and his wife, and I remember the day we buried him, and how those experiences in such different ways baptized me into being a dad in ways I could never have imagined.

And I think about the people that have called me or come to my office and said, “Can I talk to you about my life?” And every one of them baptized my priesthood in the waters of their life, inviting me to be more myself with them.  And I often return to that day, long ago, when I called my priest and said, “My life is a mess and I don’t know what to do.” I sat in his office and he baptized me into the truth of my pain and my brokenness and into a different way of living.

I can’t count the number of times that the waters of baptism flowed out of my eyes and down my cheeks as I once again realized how real life is, how beautiful it is, and how fragile and painful it can be.  Every one of those was a baptism. Every one of those was an experience in which I opened myself or the world opened to me, and my life was deepened and I was awakened. I was enlarged and forever changed. Those baptism were as real, holy, and life giving as that day a priest poured water over my head in the name of the Father, and of the Son, and of the Holy Spirit.

What if we began to look at the people in our lives, our relationships, our experiences as baptismal water? How might God be enlarging, awakening, transforming, or deepening your life?

 

Prayers of the Faithful 1-13-19  Baptism of the Lord.

Priest: The love of God our Savior has appeared among us. Let us offer our prayers to God, not trusting     in our own good deeds, but God’s love for all people saying, “Lord hear our prayer.”  (Response)

Reader: For Holy Trinity and all of CACINA: that we may recognize we have been given the gift of the Holy Spirit and sent to share God’s Good News with others, we pray to the Lord. (Response)

For understanding: that we may learn from Jesus how to be fully human and place all of our gifts and talents into God’s service, we pray to the Lord. (Response)

For the human family: that we may recognize as sisters and brothers all who seek to serve God and renounce all forms of discrimination and prejudice, we pray to the Lord. (Response)

For a renewal of the gift of the Holy Spirit: that God will stir up the gift of Spirit within us, make us strong in our faith and dynamic in love, we pray to the Lord. (Response)

For a deepening of prayer in our lives: that, like Jesus, we may grow in our relationship with God through prayer and listening, we pray to the Lord. (Response)

For all who have responded to God’s call to ministry: that God will strengthen them, make fruitful their service, and empower them with the Holy Spirit, we pray to the Lord. (Response)

For all who are in need of a shepherd’s care, for refugees, the ill, those unjustly detained and those who lack heat or food: that many people will reach out to them, we pray to the Lord. (Response)

For all victims of abuse and their abusers: that they may hear God’s affirmation that they are beloved and experience healing for their bodies, minds, and spirits, we pray to the Lord. (Response)

For a new dawning of peace: that those who strive for peace may not tire and that God will open new opportunities for us to recognize the good in one another, we pray to the Lord.        (Response)

For all who have asked for our prayers, especially: Serena Rush, Elaine Rosen, Kevin Long, Rob Southard, Katie Boulware, Bishop Carl and Mark, Myles, Meryl, Nicole Lamb, Joy DeSalis, Chad Davis, Leona Franklin, Walter Berry, Ben & Stacie Tolen, Denise Borgatti, Richard Harrell and Renee Starret, Janet Decker, Amanda Pittmon, Delores Deal, Darrell Williams, Harold Deitrick, Fr. Michael Dakotah, Ted Marshall, and Fr. Dante’s sister, we pray to the Lord. (Response)

For the intentions of Mary Vavrina, we pray to the Lord. (Response)

Please add any intentions you have now (Pause……………………….)  And for all our unspoken intentions, we pray to the Lord. (Response)

Priest: May God’s blessing come upon this New Year, may the Spirit’s flame glow brightly within us, and may we find new desire to share the goodness of God, we pray in the name of Jesus our Lord. AMEN.

Closing

Lord,    Send your light upon all who read this and upon all your family.  May they continue to enjoy your favor And devote themselves to doing good. We ask this through Christ our Lord. Amen.

May almighty God bless you, The Father, and the Son + and the Holy Spirit. Amen

Love, not Legalism

27th Sunday Ordinary Time 10-7-18

Genesis 2:18-24; Ps 128:1-6 ; Hebrews 2:9-11;Mark 10:2-16

These readings are often used to preach about the ideal marriage. Marriage is a life-long job, requiring patience, gentleness, compromise, graciousness to sometimes carry more than your half of the relationship, and maturity to weather the hard times.  I have been married and divorced twice, so that is all I have to say about marriage.   But this is an interesting Gospel today, and I do have a few things to say about it, for it is NOT primarily about marriage.

It is about what we will call “Legalism”. I don’t like labels, but legalism is generally defined as depending on laws rather than… faith.  In Galatians 3:3, Paul writes, “How foolish can you be?  After starting your Christian lives in the Spirit, why are you now trying to become perfect by your own human effort? Does God give you his Spirit and work miracles…by…the law, or because you have heard about Christ and believe?” Another problem with legalism is that someone is always blamed.  The people of CACINA say that we “are Catholic without the guilt”.  What if we could approach issues without finding fault? “Do not judge, so that you won’t be judged,” Jesus tells us in Matthew 7:1

Jesus and the disciples leave Galilee for the last time on their way to Jerusalem.  Jesus has spent time on the road privately teaching his disciples, and discussing his upcoming death.  Their public ministry begins again now, and the Pharisees arrive from Jerusalem in an attempt to justify their plot to kill him.  They are “testing him;” Mark uses the same word he used in Chapter One, when Jesus was in the wilderness for 40 days and enduring “testing” by Satan. He is clear that the Pharisees’ intent is evil.

The topic of divorce was a minefield for the Jews. If Jesus denied the legality of divorce, he will sin by contradicting the Law of Moses.  If he tried to make divorce a morality issue, he will be following in John the Baptist’s footsteps.  John was beheaded by Herod for that approach.  Various groups of Rabbis had positions on if only men could ask for a divorce, the acceptable grounds for divorce, and so forth & so on, endlessly.  The Pharisees thought for sure they could trap Jesus in this web of opinion; surely Jesus would offend someone.

Jesus responds to their question about divorce by asking “What did Moses command you?” Moses tolerated divorce as an existing custom for the purpose of stabilizing the community.  But God said in our first reading, that two people are to “become one flesh.” Jesus, Moses, and the Pharisees all understood that God’s command did not include divorce.  Once again, Jesus defeated the Pharisees’ ploy by using the Scriptures to prove their question was not sincere, only a political trick.  But that left the disciples riled up about the issue of divorce.  They later privately ask Jesus, and he simply states a fact: “whoever divorces their spouse and marries another, commits adultery.”

Is Jesus throwing us under the bus? About 35-40% of all Americans who have been married are divorced. If you have read the Gospels, Jesus never throws any sincere person who comes to him under the bus! Read Mark 2:17: “Jesus said, “Healthy people don’t need a doctor, but sick people do.  I did not come to call righteous people, but sinners.” Are we not aware of the times Jesus outright forgave the sins of people? In Luke (19:10) Jesus said: “For the Son of Man came to seek and save what was lost.” And in John 12: 47, “If anyone hears me and does not obey me, I am not his judge—for I have come to save the world and not to judge it.” We always start each Mass with, “I absolve you from your sins in the name of the Father and of the Son, and of the Holy Spirit.”  There is great power in those words! In Mark 3:28-30, Jesus says: “Truly I tell you, all sins and blasphemes will be forgiven … (except) blasphemes against the Holy Spirit.”

So here it is: Jesus said that divorce is wrong, and forgiveness is waiting for all who confess and repent. It doesn’t seem like a secret to me!  In fact, I think the voice that accuses any divorcee of committing a sin that denies them the sacraments, is the voice of evil.  Jesus responds to that voice in John 10:10: “(Satan) comes only to steal and kill and destroy.  I have come that they may have life, and have it to the full.”  Revelation 12: 10-11 says it again, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers (and sisters) has been thrown down… And they have conquered him by the blood of the Lamb…”

Jesus even stopped those who would stone a woman “caught” in adultery, with these words: “I do not condemn you either. Go, but do not sin again.”  Jesus makes clear that adultery is a sin, but forgiveness is freely given.

All in all, our reading is another trap for Jesus to deny God or the Scriptures, set by men who already have decided to break God’s law themselves by killing Jesus. This time the issue chosen to bait the trap is divorce.  But Jesus prevails by knowing Scripture and knowing what his mission is.

Marriage is one sign of the social nature of humans in which the “two shall become as one.” Another sign is the Eucharist, for as Paul says in Romans 12:5: “We, though many, are one body in Christ…” Fr. Gerald Darring wrote, “Marriage and Eucharist are signs of sharing lives and living (in unity).  The unity of humankind is shattered every day by the evil of injustice: racism, sexism, poverty, hunger, homelessness, war. We are constantly violating the fundamental principle: ‘Let no man separate what God has joined’.  God has joined us in a society of brothers and sisters because it is not good for us to be alone: let no one separate that society through injustice.”

Law will never unify us, but love will.  I said last week, that Jesus was always making the circle larger, always including people that were different, who had experiences unlike the others.  He did not make laws and rules to bring those people together, but taught them to love God and love their neighbors like themselves.  “Now faith, hope, and love remain—these three things—and the greatest of these is love.” (1Cor 13:13)

Choices and Decisions

21st Sunday Ordinary time 8-26-18;

Joshua 24:1-2a, 15-17, 18b; Ps 34:2-3, 16-21 Ephesians 5:2a, 25-32; John 6:60-69

We need to take the readings in order today because they work nicely together to make a particular point about choices that we face.  For a Bible scholar, Joshua 24 is highly important in the history of Israelite traditions. It preserves remnants of an ancient liturgy for the renewal of the covenant.  Joshua led the tribes of Israel into the Promised Land after the death of Moses.  He wanted to have the people united by worshiping a single God.  Joshua calls all the people and leaders together, and he puts before them the question of who that God will be.  Will it be one of the idol-Gods that the neighboring tribes worship?  Joshua makes clear that he and his family will worship the Lord.  And the people also vow to worship the Lord, for the Lord was the one who freed them from slavery.  They have seen the great miracles the Lord did to protect them and feed them. The Lord was their God and they were the Lord’s people.

The reading from Ephesians is also about a choice. Because of cultural misunderstandings, and a very questionable translation of very complex Greek grammar, this passage has been inappropriately used to twist the love of Christ for the Church into an invalid excuse to claim that St. Paul is demanding that wives be “subordinate” to their husbands.  As the passage was read today is closer to the real meaning.  It starts by saying that Christ chose to come to earth because he was deeply in love with us, a love which far exceeds anything else we experience in this life.  You know, of course, that the word “Church” as used here is not a religious institution created by humans.  Rather, it means all of the people who believe in the crucifixion and resurrection of Christ, and who strive to follow Christ’s life of love.  Through Christ’s gift of love, we are presented to God in splendor, without spot or wrinkle, holy and without blemish.  We are to model that relationship in our love of each other, particularly our spouse, but we are to commit to love within a marriage with that level of depth and intensity.  Paul is not talking about convenience or hormones, but choice.  Once again, the covenant agreement that the Israelites made with the Lord is the same image as marriage vows between spouses.

Now we are ready to look at a choice to be made between Jesus and the people he is teaching. A reminder – anyone could or can be a disciple of Jesus.  The disciples of Jesus were and are a very large group of people who want to live the life he teaches.  The Twelve Apostles are a small group who were selected by Jesus to be with him through his entire ministry on earth.

It’s best to go thru this Gospel reading closely to see what is happening. When we left off last week, Jesus had just said, “The one who feeds on my flesh and drinks my blood remains in me and I in him…” Not surprisingly, many of the disciples respond, “This saying is harsh; this sort of talk is hard to take.”   The sense of the Greek is that what Jesus said was somewhere between fantasy and offensive. They hear him say it, but they cannot accept it.   Jesus says, “Does it shock you/ scandalize you, or does it shake your faith?”

Have you ever found yourself in that position, where something shook your faith? I knew an Independent Catholic priest whose young adult son died of cancer. His father was so shocked that he walked out of his church and never returned. He felt certain that prayers would save his son, that he would be healed. He was so overcome by his loss that he walked away from his faith. The idea of disciples walking away from Jesus because of something harsh or scandalizing is not just an event in the Bible; it is something that happens now, too.

So then Jesus proposes a question. “What if you were to see him ascending to heaven?” Of course, John’s Gospel was written after the ascension of Jesus, so this question makes perfect sense to the readers. Back in verse 42, the crowd had already protested when Jesus had said he had come from heaven (“don’t we know his father and his mother?”) But this crowd couldn’t imagine such a thing.   He continues, “It is the Spirit that gives life, the flesh is useless.” Flesh is like flowers that wither and fade, worth no more than to be thrown in the fire.

You are probably thinking, but – Jesus had just said in verse 52 that …”my flesh is true food…the one who feeds on my flesh …remains in me and I in him.” Perhaps you also noticed in the first two readings in our series from John, Jesus talked the “crowd”. For the last two weeks, Jesus has been talking to “the Jews” and now Jesus is talking to his “disciples.” We simply do not know how or when or why or who made these changes. Some people find the seeming inconsistencies in Scripture difficult, or scandalizing. One theory is that later editors of the Scriptures have made changes or added teachings to make the reading reflect the changes that happened as the understanding of theologians became clearer and more unified among the churches. As archeology and scholarship advances, we come to different conclusions about the early church. Our knowledge of the way words were used and our understanding of the culture of Jesus’ day have grown. We have the guidelines of the Bible and Tradition to help us get through these changes with our faith intact and even enriched. And the Holy Spirit is there to translate the words of Jesus to us in a true and helpful way. We have been given the Spirit that we might have a fuller life, more abundant truth, and the Spirit’s intercession with God. As Jesus said, “The words I have spoken to you are both Spirit and life…”

At the time John wrote this Gospel, there were heresies that taught that Jesus was not divine, but only a prophet or wise man. That is why Jesus is described here as all-knowing, having divine knowledge of who will believe in Jesus’ teachings, as illustrated by the comment that “Jesus knew from the beginning who would not believe in him.” In no way does this suggest that people lack the full capacity of free choice and or that they cannot change.

Again, a note about culture: in the Mediterranean world, allegiance between each apostle of a group and its leader was strong. The leader recruited each apostle personally and individually. So Peter answers Jesus’ question about the apostles leaving. Peter’s response translated into Mediterranean cultural values is: we have made a commitment to you, no matter what (“we have believed”). I think John is hoping that we will recognize Peter as the leader of the apostles after Jesus’ ascension, and that we will be strengthened in difficult times by his response. Peter gives 3 reasons not to leave the faith in the face of crisis. One, there is no alternative to the One true God. Two, Jesus has given us the words of eternal life. His teaching not only has wisdom, but Jesus has opened the way to eternity. Lastly, Peter has been convinced by what he has seen and heard; that Jesus is the long-awaited “Holy One”.

Even, or maybe especially, when life is hard, the way seems dark, and we struggle, we must continue in the faith, stay in the Word of God, and cling to the Holy Spirit. That is the decision Peter made, along with the other apostles, and the choice that John is urging us to make, too.

What is an Inclusive Church?

We are an inclusive church. When we do not strive to be inclusive, we fail to be what we are called to be.  Our church was never intended to be a group of “cookie-cutter” people, all of the same race, socio-economic status, nationality, age, gender, or sexual orientation.  It was intended to be the church that Jesus, out of love, showed us how to be. Very deliberately and purposefully, Jesus called the people on the edges of society to be part of his mission.  Being inclusive is not being weak about our beliefs.  When we are inclusive, we know exactly what we believe, and why we believe it.  Here is an example of how one person saw an inclusive church:

 

Immigrant’s Apostles Creed

            I believe in Almighty God, who guided the people in exile and in exodus,
the God of Joseph in Egypt and Daniel in Babylon,
the God of foreigners and immigrants.

I believe in Jesus Christ, a displaced Galilean,
who was born away from his people and his home,
who fled his country with his parents when his life was in danger.

When he returned to his own country he suffered under the oppression of Pontius Pilate, the servant of a foreign power.
Jesus was persecuted, beaten, tortured, and unjustly condemned to death.
But on the third day Jesus rose from the dead,
not as a scorned foreigner but to offer us citizenship in God’s kingdom.

I believe in the Holy Spirit,
the eternal immigrant from God’s kingdom among us,
who speaks all languages, lives in all countries,
and reunites all races.

I believe that the Church is the secure home
for foreigners and for all believers.
I believe that the communion of saints begins
when we embrace all God’s people in all their diversity.
I believe in forgiveness, which makes us all equal before God,
and in reconciliation, which heals our brokenness.

I believe that in the Resurrection
God will unite us as one people
in which all are distinct and all are alike at the same time.
I believe in life eternal, in which no one will be foreigner
but all will be citizens of the kingdom
where God reigns forever and ever. Amen.

 

Attributed to Rev. Jose Luis Casal, Director of Presbyterian World Mission, himself an immigrant from Cuba.

Love and The Body & The Blood

20th Sunday Ordinary time; August 19, 2018

Proverbs 9:1-6; Ps 34:2-7; Ephesians 5:15-20; John 6:51-58

Our Gospel reading today is likely one of the top ten hardest readings to preach on. Even the people Jesus was speaking to “quarreled” among themselves when He spoke about the living bread saying, “…the bread that I will give is my flesh for the life of the world.”  You need to know that the word “quarreled” in Greek is a word for violent fighting, not just a mild spat.  These words have been the source of division among Christian communities always, a major fountain of violence during the Reformation, so contentious that people were tortured and killed over different views of the meaning of the Mass. In fact, 3 years ago when we came to these readings, I preached on the 2nd Reading from Ephesians instead of focusing on the Gospel.

Three weeks ago, Bishop Ron told you that John was written to deepen the faith of people who were already Christian believers. The Last Supper or the original “Mass” is found in Matthew 26, Mark 14, Luke 22, and 1 Corinthians 11.  It makes sense that John would not see a reason to repeat that in his Gospel; but John did spend time and effort teaching about the Mass.

It also makes sense that John would present multiple teachings on the Mass. The first was the “Wisdom and Understanding” approach.  We have a sample of that from Proverbs for our first reading today.  Wisdom is portrayed as a woman (whole different homily) who prepares wine and food and sends out invitations over the city, inviting the simple and those lacking understanding to come to her table.  Our 2nd reading tells us to be wise, to be filled with the Spirit, and to gain understanding of the will of God.

Then there is the symbol of bread that ties into a long history of sacred bread in Jewish liturgy and practices in the temple, as well as in the scared Jewish writings. Unleavened bread and wine are major components of the Passover celebration.  Manna is a significant part of Exodus.  But keep in mind that it was an abomination for the Jews to eat human flesh and drink blood.  Blood was understood then as the substance of life, for without blood we die, and it was a substance of great mystery.  Any contact with blood required a ritual cleansing. All this helps us understand the image of eating the flesh and drinking the blood of Jesus to give us life.

So in the opening of today’s Gospel, Jesus says, “The bread that I will give is my flesh for the life of the world.” It seems a pretty direct reference to the crucifixion. Of course, the Temple ritual sacrifices called for the slaughter of animals.  Historians tell of blood running down the streets of Jerusalem during Passover, with the slaughter of hundreds of animals.  To make the scene even more vivid and realistic, Jesus uses a word for “eat” which is best translated as “gnaw or munch.” And how can anyone eat his flesh without him being slaughtered like an animal? Then, Jesus adds, “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.”  So after the slaughter comes the resurrection.

Jesus does not let this teaching slide by quickly. He goes on to insist that his flesh and blood have genuine value as food and drink.  Also, he adds the image of “remaining”.  Jesus tells us that coming to communion is a way to really be “into Jesus”, a way to remain with him always, the way to have life always. He explains how the bread at communion is not like the ordinary bread we eat, or even the heavenly manna which fed the Israelites as they escaped from Egypt.  Those other types of bread we eat, they only feed us for a day, and do not remain with us.  The bread Jesus gives us stays with us forever, and gives us eternal life.

That being said, we still have an elephant in the room. Catholics teach that when the bread and wine are consecrated by a priest, they become the true body and blood of Christ.  It is called transubstantiation (a change of the very substance of the bread and wine).  Christ then is present whole and entire in each crumb of the bread and drop of the wine. It is one of the mysteries of our faith, and requires a leap of faith, as our eyes do not see the change.  If there is any place in the Bible that says this is true, this reading is identified as that place.

I stand at this altar and I say those words. I have come to believe that altars such as this are very sacred places, and that by saying the words of the Mass, we do indeed enter a very holy moment.  I also recognize that not everyone experiences what I experience when I stand there.  I also know that it is not because of my holiness, but a gift of God.  So I do not pressure others to believe what I believe.  When I offer the consecrated bread and wine to people, I say that it is open to all who come in reverence; they must come respectfully and with dignity, and hopefully with a sense of awe.  My task and duty is to offer an opportunity to understand the ancient history of this sacrament, its basis in wisdom tradition, and the traditions and teachings of the Church which surround it.

But on Tuesday, as I was writing this homily, the Attorney General of PA announced that a Grand Jury had possession of internal documents from six Catholic dioceses in Pennsylvania showing that more than 300 “predator priests” have been credibly accused of sexually abusing more than 1,000 child victims, dating back to 1947.  Their report said that the numbers may be “in the thousands”, as records have been lost and people are still afraid to come forward.  Quoting from the report, “The men of God who were responsible for them not only did nothing; they hid it all. For decades… priests, bishops, archbishops, and cardinals have mostly been protected….”  Once again, the Holy Spirit is grieved, as are we.

Jesus gave us a commandment to love one another. He also said in Matthew 18:6 , “… whoever ensnares one of these little ones who trust me, it would be better for him to have a millstone hung around his neck and be drowned in the open sea.”  That is very harsh, and we should be quick to pray for the healing of those children, as well as forgiveness for those clergy, and that strong steps be taken to prevent this in the future.

My friends, it is right and good to understand our sacraments and continue to learn about them, expanding our faith. But I would best like to be identified as a Christian by the way I show love to others and the way I protect the vulnerable and innocent.  It makes sense to me that Jesus would want us to be his body and blood by the lives we live.

Culture and Changes

19th Sunday Ordinary time, August 12, 2018

Texts:  Kings 19:4-8; Ps 34:2-9; Ephesians 4:30-5:2; John 6:41-51

We continue to read from the Gospel of John, chapter 6.  Two weeks ago, we read the miracle of the loaves and fishes, where Jesus fed a crowd of 5,000 or more people with 5 barley loaves and 2 fish.  Everyone ate as much as they wanted, and still there were leftovers.   We also learned that John’s Gospel was primarily written for people who had already accepted Christianity, and John’s goal is to deepen their faith and their understanding of Jesus.

Last week we found Jesus trying to enlarge the crowd’s understanding of “bread” and “work”; he told them to not work for food which perishes, but for food that leads them to eternal life. They ask Jesus for manna, the heavenly bread that God gave the Israelites after they escaped Egypt.  Jesus responded that God gives the true bread from heaven, and they ask for that bread.  Jesus then says, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” He talks of becoming close to God, of gaining wisdom and understanding.

We pick up there today, and we begin to notice some changes in the way the story is told. First, we start off with “The Jews” murmured about Jesus because he said, “I am the bread that came down from heaven.”  In our first two readings, the crowd is referred to as “the people” or just “they”.  Suddenly they are referred to as “the Jews”.  That label, in John’s Gospel, indicates unbelievers, especially those hostile to Jesus in Jerusalem. The crowd came looking for free food, and they are disappointed that no magic bread has appeared.  They are critical because Jesus said, “I am the bread that came down from heaven.” Oddly enough, John did not record Jesus saying that exact statement in the previous verses.

There are two pieces of Mediterranean culture you need to know to understand this scene. First, “Honor” was very important, and honor required that a person stay in their family’s social status, maintain it, and never consider “getting ahead.” Unlike our culture, any attempt then to raise your social status or behave differently from your birth status was shameful because it was seen as divisive and disruptive to the community. Second, the way that people were pressured to follow the rules of society was to be sharply criticized and shamed. So the crowd immediately and bluntly reminds Jesus of who his parents are (not from heaven) and what their social status is, in attempt to belittle him and “keep him in his place”. Jesus tells them to stop complaining.

John used the exact same word for their “murmurs” (or complaints) as is used for the complaints of the Israelites in Exodus (the people who received the manna from God). Those people were portrayed as shallow people who had just been divinely rescued from hard labor and slavery and were not only ungrateful but outrageously rude to and demanding of God. The crowd who, a few verses ago, had difficulty grasping the symbolism of bread now sounds like Rabbis arguing about scripture. Now they use the formal “How can he say” format that was traditional when debating a meaning of the scriptures.

The crowd is behaving just as the label “The Jews” would indicate, with hostility. So Jesus offers the crowd an alternative to hostility. He says, “No one can come to me unless the Father…draws him…” Draw means to “bring near”. In this case, it means to bring someone near to Scripture, and open to them the knowledge of God. For John, when we listen and learn from God, we become close with/ near to Jesus. Jesus quotes a verse from Isaiah 54:13, that in the New Jerusalem, in the last days, “(the people) shall be taught (directly) by God”, a very personal relationship indeed.

It seems that someone different wrote this part of our reading, maybe a later editor added something or changed it. Biblical studies can be complicated by such events. We don’t have the originals of any of the Gospels, only copies that have been made by scribes whose tedious jobs were to copy them by hand, and the copies do not always agree. We do not know for sure who the original writers were, and who may have changed or added information, and Bible experts do not always agree even to what the author meant.

This is a good place to look at our other readings. In 1st Kings, we see the angel of God bring bread to Elijah, who was in deep despair and exhausted. It was a way to heal and restore Elijah to health and wholeness; it shows great care and gentleness. Likewise, the 2nd reading urges us to be kind, compassionate, and forgiving. Bitterness, anger, shouting, abusive language, and intent to harm or injure others has no place in our lives and grieves the Holy Spirit. We are to imitate God, living in love as Christ loved us. The Psalm urges us to “taste and see” how good God is. All 3 readings speak of God’s love and goodness.

So today we had new and different language (“The Jews” instead of ‘the crowd);  we have the mood of the crowd change, as they belittle Jesus. Last week, I said, “The miracle of the multiplication of the loaves opened the door for people to have an insight into who Jesus was and how he will “feed” our souls for eternity. Now, we have a new image for the bread, a more traditional Eucharistic image of the bread as the body of Christ. Now Jesus says, “I am the living bread which came down from heaven; if any one eats of this bread, they will live for ever; and the bread which I shall give for the life of the world is my flesh.” This is the introduction of another way of viewing bread, one that speaks strongly of the Eucharist rather than just manna/bread and learning wisdom and coming to understand God. And that is where we will pick up next week!  Join me then!