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)

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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.

Focus on God, not food!

 

17th Sunday Ordinary Time,  7-29-18

2 Kings 4:42-44; Ps: 145:10-11, 15-18; Ephesians 4:1-6; John 6:1-15

This Sunday starts a series of 5 readings taken from the Gospel of John. This is year B, when we expect to read from Mark, so why are we in John for 5 weeks?  It’s no great theological issue, just practicality.  Mark is the shortest of the Gospels, and there simply isn’t enough of Mark to read all year.  So John supplements our readings.

But the Church hasn’t simply found 5 random readings from John. All of them come from the 6th chapter of John, which has been called the “The Discourse (discussion) of The Bread of Life.”    And it starts with the story of the multiplication of the loaves and fishes, a story we have probably all have heard.  A large crowd followed Jesus to hear his teaching and see the healing of the sick, so Jesus went up on a mountain, where the sound of his voice could be best heard.

Of course, the image of a mountain should bring up an image in any Bible student’s head – the image of Moses meeting God on Mt. Sinai, the gift of the Ten Commandments and the covenant.  Moses led the people to freedom, and here is Jesus, with the gifts of God for the people, to lead them to new life.  John uses these images and comparisons often in his Gospel to help people understand the importance of Jesus, his teachings, and the role he will play in our lives.

I need to say up front that this Gospel was not given to us to teach about sharing. Sharing is important and most of us are to some degree infected with the greed of materialism that is an epidemic in our society.  I would love to see a more even distribution of food and resources in this world, but that’s not why John wrote this passage.

Sadly, I also have to add that this is not about feeding hungry people particularly. Hunger is only the setting in which John tells his message.  Feeding the hungry is a terrific and urgent need in this world.  The most recent numbers tell us that every year more people die from preventable hunger than died in the Holocaust, yet the food to feed them is available in this world.  Clearly hunger is a huge and pressing problem, but that is not what John is trying to tell us here.

So, Jesus turns to Philip, asking where to buy food for the people. Philip is the go-to guy here because Philip was from Bethsaida, which is where the story takes place.  Oddly enough, it would seem some scribe was startled by this question, and not wanting Jesus to appear as less than the “Son of God”, assures us that Jesus is just testing Philip.  It is a humorous and enlightening line in the story which serves to remind us that the Bible is not always a book you can simply pick up and read with understanding without studying the background information, the culture, and a sense of the point of the passage.  Trillions of hours of study have been spent comparing the many manuscripts we have and knowledgeable scholars can sometimes trace where a scribe’s comments have altered the text.

But Philip is not concerned with where to go shopping, because the cost would far exceed possibility. Then Andrew appears with a boy who has 5 barley loaves and 2 fish.  What does this seemingly simple verse tell us?  Well, three important things actually.   First, where have we heard about barley loaves before?  In our first reading – the story of the 20 barley loaves feeding 100 people!  That story would have been a classic story well known to the audience John wrote for.  Bingo!  We know this story has something to do with the power of God.  There is a miracle going on here.  But Jesus is not a prophet, like Elisha, but far greater, and will feed 5,000 people with 5 loaves.  A multiply of 1,000 tells us we have surpassed human ability to provide food, and moved into the range of divine.

But secondly, barley was an important crop in Jesus’ land. It was drought resistant, grew well in the heat, and ripened quickly.  The harvest would have been at Passover time, and Passover has some very important implications in our story.

Passover was near, John mentions. It was the event that began the escape from Egypt for the Israelites, one of the cornerstone events of the Jewish faith.  Passover is about the death of the cruel slave holders and the freedom of the slaves.  Part of the journey to freedom for the Israelites included the bread (“manna””) which God gave the people to eat as they traveled to the Promised Land.  It was not just bread, but “supernatural” bread, the “daily bread” which Jesus included in the Lord’s Prayer.  John’s Gospel is full of Passover references, linking the Jewish history to the death and resurrection of Jesus.  And where else does our eternal life with God begin but with the resurrection of Jesus?  A barley loaf may sustain life, but the gift of life is in the resurrection.

Our Psalm says, “The eyes of all look hopefully to you, and you give them their food in due season; you open your hand and satisfy the desire of every living thing.” John wants us to stop focusing on a desire for food, and focus on our natural and necessary desire for God.

After the people reclined to eat, Jesus gave thanks, blessing the food, and they ate as much as they wanted. Will God only portion us out small allotments of grace and mercy?  Will God weigh out tiny morsels of love?  Are we permitted only a few drops of joy in God?  No, no; God gives us grace and mercy, love and joy in abundance!  God is a God of plenty, of more than we ask for.   Luke (6:38) has a wonderful way to put it:  “…give, and it will be given to you; a good measure, pressed down, shaken together, running over, will be put into your lap.”

And what about the fragments? The early Christians had a collection of teachings called “Didache”, which tells us how they understood the fragments of left-over food. It says, “Concerning the fragmented bread, ‘We give thanks to you, our Father.  As this fragmented bread was scattered on the mountains, but was gathered up and became one, so let the Church be gathered up from the four corners of the earth into your kingdom.’”  Still today, we treat the crumbs left from our Eucharistic bread as precious creations from God’s hand, as the Body of Christ, and we do that as we remember how God gathers people, more numerous than bread crumbs at the table, as precious lives that would have yet another life in the light of  God’s Kingdom.

But our passage ends on a somber note. The people saw the sign, the miracle of the food, and called Jesus, “the one who is to come into the world”.  Moses had told them of the “one who is to come” back in Deuteronomy (18:19), but John is warning us that Jesus is not just a replacement for an earthly military king like David.  John wants us to understand the true meaning of why the Son of God came to earth.

So our task today is to remember why we “do” Eucharist. “The very word, “Eucharist” means to give thanks.  We remember Jesus, and we give thanks for his love for us, his sacrifice of himself for us, for what he taught us and for how he showed us the way to live fully, deeply, and with love.  We remember that he is the Son of God, the Holy One who came to fulfill a prophecy from long ago, the One who had victory over sin and death, the One who changed everything.

“Do This”

Sunday of the Body and Blood of Christ 6-3-18

Exodus 24:3-8; Psalm 116:12-18;Hebrews 9:11-15; Mark 14:12-26

 

In the largest sense of human history, the Solemnity we celebrate today is the story of God’s relationship with all of creation; an intimate relationship of The Creator with the creation. Without the soil and the sun and the rain, the plants do not grow, and there is no food.  Without food, there are no animals.  Without God, nothing exists.  It is a good day to pause and remember our interrelationship and the necessary balances God established in creation to sustain life.

But meditating on the largest sense of human history can make us feel tiny, and we can feel too tiny to think about the enormity of it all. So, perhaps it is well to focus on the small parts of creation at a level where we can better grasp ideas that seem to impact our lives more personally.

Our reading from Exodus is about Moses sprinkling the blood of animals which have been sacrificed as peace offerings to God. Moses sprinkles the blood on the altar, as our rituals might have us incense the altar.   Then there is a reading of the covenant with God, and the people renew their vows to be God’s People and obey the commandments God has given them, just we renew our baptismal promises on Easter.

Then Moses sprinkles blood on the people, just as we sprinkle the water of baptism. But there is another side to this idea.  Our Eucharist speaks of “the cup of my blood”, the blood of Jesus which is shed for all so that sins are forgiven.  Today we have dozens of laundry products specially designed to remove stains.  Blood and wine are always first on the list of difficult stains to remove.   It is a startling idea that the blood of Jesus should not stain us and ruin us, but instead washes us clean of sin, removes all guilt and eliminates the need for punishment, allowing us to live eternally with God.

Our Psalm speaks of the “cup of salvation”. This Psalm could have been written by a contemporary Christian poet.  We take up the communion cup of salvation, calling on the name of the Lord, who has freed us from evil, selfishness and sin.  We remember our vows to God.  In order to give thanks to God, we must sacrifice our overinflated egos and all our “dead works”, as our 2nd reading calls our behaviors such as attempting to reduce God to an hour on Sunday.

So, like the early Christians, we experience the Body and Blood of Christ in the Mass as a sacrament, meaning an effective sign of grace, which works to give us divine life through the Holy Spirit. How did that look just after the first Pentecost? Well, in Acts 2:42 we find that (Christians) “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.”  The identity of Christians, then, was formed in unity, unity in belief and charity, both of which were founded in Eucharist, centered in thanksgiving for the gifts of Christ’s body and blood.

Some twenty years after Pentecost, The Church in Antioch left us a manual of liturgical prayers which we call the “Didache”, Greek for teaching.  In about the year 100, Pope Clement wrote a letter to the church at Corinth, saying, “Holy, Holy, Holy Lord, God of power and might!” Ignatius of Antioch wrote to the church to “Confess the Eucharist to be the flesh of our Savior Jesus Christ.”  In about the 150’s Justin Martyr wrote a detailed description of the Mass as it was celebrated in Rome.  We have historical evidence of the Mass in letters & prayers.

What was the impact of this Mass on the early church? The church had a growth rate estimated at 40% per decade, and by the middle of the 4th century, there were 33 million Christians in an Empire of 60 million people.  The Church Fathers quoted Malachi 1:11, “From the rising of the sun to its setting, my name is great among the nations, and in every place incense is offered to my name, with a pure offering” –  as to say that always and everywhere in the Empire, the Mass was offered.

By then the Mass was called, “the Breaking of the Bread”, “the (once-for-all) Sacrifice”, “the Liturgy”, “the Mysteries”, “the Table of the Lord”, “the Lord’s Supper”, “the Altar”, and “the Communion.” But “the Eucharist” won out, because it was the Greek word for giving thanks, and Mark 14:23, Matthew 26:27, Luke 22:17, and 1 Corinthians 11:24 all used that word. Although great care was taken to keep the liturgy within Christian tradition, the spread of the Gospel from place to place included new and local ways to express worship, but the Words of Institution as found in 1 Corinthians 11 were kept intact. (“On the night when he was betrayed, he took bread and when he had given thanks; he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me…” Likewise the cup..)

We keep these words because Jesus commanded us to do so at a most solemn moment anticipating his death. St. Paul emphasized that this action is at the center of the church.  The cup “is the new covenant in my blood.”  Thus, all the subsequent generations have meticulously preserved the Lord’s words and actions as precious and divine.  The many ways that the Christian liturgy shares the prayers of our Jewish brothers and sisters is a fascinating study all by itself.

For early Christians, Mass was the meeting of heaven and earth. But the Mass was also preached as the unifying power of the church.  “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1Cor 10:17).  Ignatius wrote, “For there is one flesh of our Lord Jesus Christ, and one cup to show forth the unity of His blood.”  Great reverence and care were taken with the elements, which were regarded as more precious than gold or jewels.  Likewise, clergy were to give careful attention to the worlds of the liturgy, and great emphasis was placed on John 6:51, “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.”

Finally, the disciples on the road to Emmaus did not recognize Christ when he opened the Scriptures for them, but rather in the breaking of the bread. In the same way, many millions of people have come to know Jesus after he ascended to heaven.  It reminds me of a quote from Pope Benedict XVI – “Evangelization is…the opening of the heart…(we are) agents of the Holy Spirit helping people have a profound experience of Jesus’ love…a love that opens them to the Word of God and the sacraments…”

We have here a sacrament of depth beyond our imaging, a sacrament which has roots in the earliest moments of creation. We have a liturgy for this sacrament which opens the hearts of people to God with the same power that it did centuries ago.  We have words and actions which we share with those who have gone before us and which we are responsible for passing on to those who come after us.  May the Holy Spirit lead us in this journey, may you find the fullness of God’s mercy and grace, and may Jesus remain in you as you partake from his table.

The Trinity Today – in Action

Holy Trinity Sunday, 5-27-18

Deuteronomy 4:32-40, Psalm 33, Romans 8:14-17, Matthew 28: 16-20

 

We’ll start with a little background for our first reading. Josiah (Joe-zi-ah) became king of Israel about 600 years before Christ.  He took the throne when he was only 8 years old, after a series of wicked kings who had turned their backs on God. But Josiah led the people back to worshiping God.  The Temple in Jerusalem had been allowed to fall into disrepair, so he began renovations.  During the work, a “book” (scrolls) of the laws of Moses was found. (2 Kings 22) That “book”, according to Tradition, was the Book of Deuteronomy, from which our first reading is taken.

 

Deuteronomy is a series of three speeches by Moses, and ends with the death of Moses. In essence, this book records Moses’ last words.  The speeches not only repeat the Covenant that the Israelites had with God, but they interpret it in more contemporary terms.  Our reading today is the end of the 1st speech.  The question Moses puts to the people is this:  “Do you realize how great God is?”  He reminds the people that God created the entire world, including us – all human-kind.  No one else had ever claimed that their God had spoken to them.  No other god had claimed their nation for his own, had done wonders and miracles, and had protected that nation by military might, defeating a large nation like Egypt to bring the people out of slavery.

 

Moses also told the people that all this evidence demands that people must obey God’s commandments and keep God’s laws which will enable them to live a long and prosperous life. Our Psalm gives us the same message in a poetic way:  “By the Word of the Lord the heavens were made…the eyes of the Lord are upon those who fear him…to deliver them from death and preserve them in spite of famine.”

 

There was one problem with all this – the Israelites came to believe that they were the “Chosen People” and that God would always protect them and provide for them, however faithful or unfaithful they were to God. This was despite the clear instruction by Moses that when people are not faithful to God, they break the covenant, thereby removing themselves from God’s protection. It was Jesus who came to resolve this constant breaking of the covenant, when he said, “…this is the cup of my blood, the blood of the new and everlasting covenant, which will be shed for you and for all so that sins may be forgiven.”

 

Our 2nd reading speaks of the Spirit of God leading the sons and daughters of God.  God’s spirit is not one of oppression or fear.  Instead the image used is one of God “adopting” us.  Each of us then enters the inner circle of family, enjoying the highest level of love and protection; we are raised as the siblings of Jesus.  The Holy Spirit assures us with this beautiful image of close and enduring relationship with God.

 

Finally our Gospel is the last paragraph of the Gospel of Matthew, and gives us the final words of Jesus. Notice the similarity to our first reading, which records the final words of Moses.  Following ancient tradition, the last recorded words of a famous person or a great leader summarize the goals of their lives, and leave important and final advice for their followers.  Our Biblical authors use the same tradition.

 

So Matthew writes that Jesus’ last words were words of assurance: “I am with you always…” But some people may be amazed at the other thing Jesus emphasizes.  “All power in heaven and on earth has been given to me”, he says.  All right, that fits with our understanding of the Risen Christ.  But what are we supposed to do with that information?  Well, we are to make sure everyone knows it; we are to teach it; and we are to share all of Jesus’ teachings.  “GO, therefore,” says Jesus, “And make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

 

It’s one thing if you view this as some kind of abstract statement of doctrine, something that someone else is responsible for. “Let someone else do it,” we think.  We put a $20 check in the mail and let some overseas mission team help the Christians in Palestine or Pakistan or Puerto Rico.

 

It’s something very different if we understand that Jesus was speaking to us. In a 4-mile radius circle of where we are sitting right this moment are thousands of people, and I can assure you that there are lots people who have never heard the teachings of Jesus, nor been baptized, nor know that God loves them.  I have every reason to believe that Jesus was speaking to us, personally, calling us to action, expecting us to look outward to our neighbors.  This interpretation is supported by the parable of the Good Samaritan (who is my neighbor?) and the parable of the talents (if we fail to invest in God’s Kingdom, we stand to lose what little we have!).  Pope Paul VI made it clear when he proclaimed, “Evangelization is in fact…the church’s deepest identity.  The church exists in order to evangelize.” Pope Benedict told us we are… “Agents of the Holy Spirit helping people have a profound experience of Jesus’ love…a love that opens them to the Word of God and the sacraments.”

 

So Moses urgently begged us to view God as the Creator of our world and of life itself. In turn, we are to love God and willingly follow the path, the guidance, and the life style God has shown us.  The result is a close and deep relationship with God.  The Spirit brings enduring love to us that can never be broken or stolen from us.  And Jesus is with us always, helping us make sure that all our neighbors join in this love and intimacy of family.  It is a view of the universe which far exceeds all our prayers and longings – but it must start by our action, our reaching out, our sharing of the faith and the joy that God brings us.

Do We Hear God’s Voice?

4th Sunday in Ordinary time

Deut 18:15-20; Psalm: 95:1-2, 6-7, 7-9; 1 Corinthians 7:32-35; Mark 1:21-28

Our 1st reading today starts with a reminder of when Moses brought down the 10 commandments from the mountain (Exodus 20: 10).  There was thunder and lightening.  The earth trembled, the clouds were thick, and there was a sound like trumpets blasting.  It was scary; the people were afraid.  They believed that they could die from getting too close to God.  They never again wanted to hear the voice of God.

We believe God loves us, “and we long to see his face.” But have you ever wondered why God does not speak to us directly?  Have you ever said, “I wish God would just tell me the answer to my problems”? We complain that God does not communicate with us clearly, making it hard to know the right thing to do.

In Moses day, there was an answer to the problem – people were called to be “prophets”. A prophet does not foretell the future; a prophet just relates a message clearly and accurately from God to a person or a group of people.  Of course, that was no guarantee that anyone would do what the prophet said.  The Old Testament is filled with the stories of people who found God’s message too difficult, or found the advice of other people more appealing, which always lead to humiliations and hardships.

Our Psalm mentions one of the occasions when this happened. While traveling from Egypt to the Promised Land, God gave Moses and the Israelites manna and quail to eat.  But when they camped at a place which had no water, the people quarreled and rebelled against Moses’ leadership.  They still failed to trust when Moses told them that God would provide for them, even after they had eaten the manna and seen God’s strength lead them out of slavery in Egypt!  They rebelled against both God’s message and the prophet who brought the message.  That is why the place was named Massah (quarrel) and Meribah (rebel).  Once again, their fear had stopped them from hearing God.  The Psalm is a prayer that we might to be able to hear God without a messenger.

Finally, our reading from Mark follows immediately after Jesus calls Peter, Andrew, James and John from their fishing to follow him. It is the first time Jesus teaches in a local synagogue and does a healing miracle.  They know Jesus only as the son of Joseph, a carpenter.  The amazement of the people is somewhat skeptical.  How is Jesus able to speak and teach with more understanding and knowledge than even the scribes, who are educated, who read and write with ease?  Why is Jesus so sure of himself and teaches as one with vast experience and understanding? He is like a prophet who confidently announces words which come from God, and heals, too!

The unclean spirit in the man recognizes Jesus’ authority. The spirit cries out, literally shrieks in fear of Jesus, as Moses’ people had feared God.  The spirit is unable to disobey and leaves the man. The people debate among themselves, trying to understand what they have witnessed.  But they cannot deny what they have seen, and the news spreads rapidly.  The fame of Jesus builds as the people recognize, even if they do not name the source of it, his authority and his power.

If only Mark had recorded the teaching! We do not know what he said, only the stunning impact he created on the people.  It is hard not to wish we had been there to experience what amazed the people so. We also wish we had the clarity of Jesus’ teaching and his presence among us.

But we do! We have 4 Gospels, 4 different and fascinating records of the life, teaching, and miracles of Jesus.  We also have all the letters by Paul and others that have been saved. We have some 2000 years of church history and Tradition.  Many wise and faithful Christians have left their legacies, their lives, their writings, their studies for us.  It is an incredible and vast collection to help us grow in the faith.  We no longer have to wonder who Jesus was.  Jesus has given us the Holy Spirit; we have the Spirit indwelling in our hearts to guide us.

But what if we fail to read or study the teaching of Jesus? We are like people who read only the first paragraph of each chapter of a book and think they are ready to attend a book club discussion. We would be like students who don’t read the assigned text book, expecting a couple of important bulletin points to be emailed to them by the professor.  Hearing just short passages on Sunday robs us of the crucial settings and background of why, for example, Jesus told a particular parable.  Jesus often refers to Moses and Abraham – how can we understand those references unless we know those characters and their stories.

Have you ever been pressed to explain or defend baptism or the Eucharist, and had difficulty? Do we take the Traditions of the church seriously? Do we learn all we can about why we pray as we do, why we have the sacraments and the depth of their meaning? No wonder we are so hesitant to tell other people about our faith and what it means to us.  For our message to be attractive to others, it must include our knowledgeable and personal experience with God as Father, Brother, and Friend.

Perhaps we think God is silent because we are silent about God. Perhaps we have stopped listening to God and focused on all the “thunder and lightening” of our culture instead.  Perhaps we still fear God, because we do not yet know God.  Oh, that today we would hear God’s voice!

 

Homily August 6, 2017 the Feast of the Transfiguration of the Lord

trans 4Today’s gospel of the Transfiguration is from Matthew. Luke’s account is read in reading cycle 3 in Lent leading up to Christ’s passion. We also see today in the second from 2 Peter that the author writing in the tradition of Peter gives an eyewitness account to “this is my Beloved Son”. Why Jesus chose just three of his Apostles is not completely clear, but in some way he was preparing them for what was to come. The meeting with Moses and trans 3Elijah was very significant because of their place and importance in the history of the Jews. Jesus shining face was alluding to His place and his coming ascension to the Father. The idea of visions was not unknown in the Jewish tradition. The fear of the Apostles, we see assuaged by Jesus plus his charge to keep the whole thing secret for the time being.

For us, I think we can see as we look at all three readings that we are looking at Christ and our savior teacher and also as the resurrected-ascended Son of God. Clearly, it is a celebration of our faith and an affirmation of Jesus and his teaching us the way. It is another way of affirming: “Christ has died, Christ has risen, Christ will come again.”