Homily, February 4, 2018-the 5th Sunday in Ordinary Time

5sun1In the gospel, we see Jesus leave the Synagogue and go to Peter’s house. Peter’s mother-in-law is sick with a fever and Jesus heals her and helps her up. She then waits on Jesus and his disciples. After sundown when the sabbath ends, the sick from the town start to come to Jesus to be healed. The following morning, Jesus arose early and set out alone in 5sun2the desert. Later when his disciples caught up, he said it was time to move on. He said he had not come to heal, but to teach the word of God. So he continued on. Jesus, more than any of us was aware of a mission, of a reason he was 5 sun3here. Unlike ourselves, he avoided distractions and continued his journey. His life, his service, his love left much for his disciples and followers who followed and came after him to do and imitate. His journey was to give his message to the whole world and so it has been for his followers. But the world today is not perfect, nor has it been in any century. The twentieth century, the last one, was filled with war and ugliness that people could impose on their peers. Violence, and war seems to be a part of what people are. But why? People are kind and loving with their own, why not beyond the family and the boundaries of town and country. Jesus taught who was our neighbor, and ultimately our neighbor is the one who can express love and care for others. Everything we do for a neighbor, a brother or sister, we do for a loving, unifying reason. More 5 sun4

than anything, we are called to reach out to the Jobs of this world. Even in our time there are those filled with despair and the drudgery of daily life. They need our support and help. We should reach out and offer a hand, a word, some solace. After all, we all have a bad time a some point or another. None of us can do it alone without God’s help and those around us.

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2nd Sunday Ordinary time. 1-14-18

1 Samuel 3:3b-10, 19; Ps: 40:2, 4, 7-10; 1 Corinthians 6:13-20; John 1:35-42

We begin our readings in the middle of the story of Samuel. Who is Samuel, how does it matter; and why is he sleeping in the temple next to the Ark of God?  The answers are found by returning to the 1st chapter of 1 Samuel in the Old Testament.  Elkanah had two wives, Peninnah, and Hannah.  Peninnah was very proud that she had given Elkanah several children. She purposely teased and taunted Hannah and upset her by bragging about the children.  Hannah was unable to have a child, a cause of social disgrace in that culture. Children were a measure of a woman’s worth.

One day Hannah went into the temple to pray. She was weeping and moving her mouth in silent prayer.  The Priest, Eli, thought she was drunk and scolded her.  She told him that she was not drunk, but upset.  Then Eli blessed her and later she had a son, who she named Samuel. (Hannah’s desire for a child is very like the story of Elizabeth, the mother of John the Baptist.) Then Hannah prayed in thanksgiving, saying, “My heart exults in the Lord….I rejoice in thy salvation.  Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger.  The Lord makes poor and makes rich; he brings low, he also exalts.”  (It is a prayer that is very much like Mary’s Magnificat.)

When he was old enough, Hannah brought Samuel to the temple to stay with Eli, so that Samuel could learn the ways of God and grow up in God’s presence. The Jews of that time believed that the Spirit of God lived in the temple, and filled the Ark of the Covenant.  What better place for the boy to sleep than next to the Ark?

Eli’s sons, who were to succeed him as Priest, were disobedient to God and their father. But we are told that “the boy Samuel continued to grow both in stature and in favor with the Lord and with men.”  (Luke’s Gospel tells us that after the boy Jesus talked with the teachers in the temple, “Jesus increased in wisdom and in stature, and in favor with God and man.”)

When Eli finally understood that God was speaking to Samuel, he taught him to say, “Speak for your servant is listening.”   Those words are carried into our Psalm.   In Psalm 40 we read, “Sacrifice or offerings you wish not, but ears open to obedience you gave me….so I said, “Here I am; your commands for me are written in the scroll.  To do your will is my delight.”  And the Letter to the Hebrews quotes Jesus as reciting this Psalm this way, “I have come to do your will, O God.” John’s Gospel has repeated instances when Jesus listened to God.

So Samuel’s story has elements that are very familiar. The Gospels draw on the stories from Jewish history to give us the message that Jesus was indeed “The One Who was to Come”.  The people who first read these Gospels knew by this that Jesus was the Messiah.

So the 1st reading and the psalm prepare us for the Gospel.  It is like the difference between saying to a child, “Here’s your milk”, and taking a child to a dairy farm, where they can see and touch a cow, hear it moo, and watch as the milk comes from the cow into the tubes to the tanks where it is pasteurized and perhaps chocolate added.  That brings about understanding for the child.  We need an understanding of some of the many ways the Jewish scriptures are not separate, but very connected to the New Testament.  We see patterns that are not yet complete, and we have a sense of anticipation about the message of Jesus, the Messiah.

John the Baptist heard the message, and he foretold the coming of the Messiah. He did the will of God when he baptized Jesus and proclaimed, “Behold, the Lamb of God, who takes away the sin of the world!”  The next day, where our reading picks up, he said it again.  It initiates a chain reaction which changed the course of history.  Two of John’s disciples heard him, Andrew and John (we think), and they immediately followed Jesus.   It must have been a scene permanently engraved in John’s memory, because he even records the time of day.  The implication is that staying that long with Jesus is a sign that the men were dedicated to remain with Jesus.  From there, the excitement spread to Peter and beyond.

This is different from the calling of the disciples in the Gospel of Luke. Remember, John is not writing to preserve a step-by-step historical record of the events as our culture might expect.  John is instead writing to explain who Jesus was, to reveal the character and motive of Jesus’ ministry and purpose.  Still, John’s rendering of his joining Jesus at this time is supported by Peter’s remark in Acts 2:21-22.  Peter wants to fill Judas’ place with someone “who accompanied us beginning from the baptism of John.”

The verb “follow” and the directive “follow me” appear 4 times in 6 verses, and many other times in the Gospels, don’t mean to just to walk along with. It is a much deeper connection.  Notice that Jesus initiates the conversation.  Jesus has come to earth to save the lost.  Jesus does not hesitate to get to the heart of the issue; he asks, “What are you looking for?”  These men would not have been disciples of John the Baptist if they had not been seeking a fuller life with God – something deeper than just living and then dying.  “Where are you staying?” is a desire to know Jesus fully. His response, “Come, and you will see” conveys that he is open to their questions and offering a challenge to their faith.

This scene introduces us to many of John’s key words. “Coming” to Jesus is to have faith; “seeing” Jesus is to understand his message. As Fr. Raymond Brown, one of the primary authorities on John, puts it, “If the training of the disciples begins when they go to Jesus to see where he is staying and stay on (abide) with him, it will be completed when they see his glory and believe in him.” All this adds to our understanding of the scriptures.

But what do we do with it on Monday?  Fr. John Pilch writes that this gives us a highly successful pattern for telling others about Jesus: (1) A believer in Jesus (John the Baptist) tells someone (his disciples) about Jesus and (2) he uses a special title of Jesus (“Lamb of God”). (3) The believer shows that person Jesus (in acts or words). (4) Jesus then calls the newcomer and brings them to faith.

We, then, are to live honest and true lives for all to see. When people ask us why we act this way, we can share our faith. When people around us get discouraged or mired in bad choices and we respond with compassion, or when we are generous to those in need, we give people who watch us reason to believe what we say. When we are in conversation, opportunities arise to explain why we go to church and believe in God. We can speak of our faith with confidence and pride, and answer questions about our beliefs. The Holy Spirit will intervene with a gift of understanding and love.   This has always been the primary way of sharing faith, person to person, and will likely remain the primary way for Christianity to thrive and flourish. Someone tells us, we go to Jesus, see where he is, and stay with him to see his glory.

Homily January 14, 2018 the 2nd Sunday in Ordinary Time

2sun4The readings today are about calling. First we heard the call of Samuel. Even the older prophet Eli did not realize God was calling until the third time and so Samuel answered 2sun1on the fourth call. In the gospel, we see the call of the Apostles first inspired by John the Baptist pointing to the “Lamb of God” and the person of Jesus leading them to ask what he was doing. I say doing because where are you staying is exactly what they meant. They meant what are you about. In our own way we all have been called through our baptism by way of our parents. I also submit that in our lives, we have at times answered Christ’s call as we have lived out our life in the choices we have made, especially at key moments in our life. It is at those moments when we prayed, thought or ultimately opened our hearts to listen, to discern what was right, what was God’s call for me. That is the key to hear and listen to God’s word and how it affects us. I must say that sometimes that call says what 2sun5we don’t want to hear, but ultimately listening and acting in accordance with that call usually brings us to a comfortable result, one that eases our life’s burdens. The hard part is discerning God’s intention especially if it entails a change in our life that we perceive as difficult. God calls many to serve and in various ways, Most of us will never be asked to travel to far away places, but in today’s world we are called to help and reach out to the starving and homeless of the world as best we can. We are asked to live and act toward others as Christ did. As a community we do that in many ways and I encourage our community to continue and listen as we begin this new year.

Homily December 17, 2017 the 3rd Sunday of Advent

advent wreathToday our gospel again meets John the Baptist. Our gospel this week is from the gospel of John and the first human we meet in this gospel is John the Baptist. He is quite a sight living in the desert, rough and ready, dressed in camel hair with a leather belt. As the son of Zechariah, who you might remember he was a priest and thus so was John. They would have been considered rural priests, not part of the aristocratic wealthy priests of Jerusalem. The first thing the Jerusalem priests did was to send investigators to see what he was up to. In Jesus’ time, there were large groups of alienated priests around and they opposed the Jerusalem priests and the subservience to Rome. They were considered problems 2advent2who didn’t follow the law. But for the most part it was the luxury of the Jerusalem priests who set the “rural” priests aside. John by his dress and life style was out of their control, but he was preaching and drawing crowds. So we see in today’s gospel that they immediately challenge and examine John, Who are you? What are you, a prophet? Are you Elijah? Are you THE prophet? Then finally Who are you? What are we to tell those who sent us?

John answers that he is Isaiah voice crying in the desert. He is calling for repentance and baptises those ready to repent of their sins. He is a witness for the one to come. His interrogators clearly understood what he was about and of course the Jerusalem priests were not happy. The point is, that John like Mark uses John the Baptist to introduce us to Jesus and thus the readings blend in with 4-advent-5our sense of waiting and preparation for our coming Christmas day. John’s baptism should remind us of our own baptism and the fact that as John said we have been baptised with the Holy Spirit. Christmas reminds us that Christ came and offered his whole life and self for all of us for the forgiveness of sins. We should be thankful and share that love in this Christmas season.

The Continuing Miracle of the New Manna

Most Holy Body & Blood of Christ / Corpus Christi, 6-18-17

Deut 8:2-3, 14b-16a, Ps: 147:12-15,19-20, 1Corinth 10:16-17, John 6:51-58

             The Continuing Miracle of the New Manna

We started our readings today in Deuteronomy, when God fed the people with the miracle of manna as they escaped from slavery in Egypt.  God had told Moses, “I will rain down bread from heaven” for you.  According to Exodus 16, manna was a daily reminder of the promise of God’s goodness.  Manna had never been seen before, never appeared on the Sabbath, was present for 40 years, and then stopped forever when the Israelites were able to eat produce in the Promised Land (Joshua 5:12).

Ps 78:24 reads, “Man ate the bread of the angels; God sent them food in abundance.” Wisdom 16:20 reads, “You nourished your people with food of angels and furnished them bread from heaven.”  This manna was recognized as holy, and a jar of manna was kept in the Temple’s most holy place with Ark of the Covenant.

It won’t surprise you that there were many Jewish Traditions about manna. One was that manna was kept in the Heavenly Temple where God dwells.  They believed that manna was an eternal reality, existing long before it “rained down” on the Israelites. Another Tradition said when the Messiah came, he would be a “new Moses” and manna would return to earth; the miracle of manna would again occur between the coming of the Messiah and the final resurrection of the dead/ the final judgment.  That, in fact, is the period of time we live in, and Jesus gave us the new manna.

Why am I telling you Jewish Traditions that are found in rabbinic writings from the first and second century? Well, here’s an idea for you: the whole context of Jesus’ bread of life discourse in the Gospel of John is centered on the Jewish hopes for the coming of a New Moses and the return of the manna from heaven.

Chapter 6 of John starts with the miracle of the feeding of the 5,000. Jesus, like Moses, provides all the bread (and more) the hungry crowd could eat.  The people “get” the symbolism and prepare to “take (Jesus) by force and make him king”, which fits their political interpretation of the role of Messiah.  They call out, “This is indeed the prophet (Moses) who is (prophesized) to come into the world!”  They pursue Jesus and demand a sign, saying that “Moses gave (the people) bread from heaven…give us this bread always”.

So Jesus responds, “I AM the bread of life. Your ancestors ate the manna in the desert, but they (later) died; this is the bread that comes down from heaven so that one may eat it and not die.  I am the living bread that came down from heaven; whoever eats this bread will live forever and the bread that I give… is my flesh for the life of the world.” (Jn 6:51)

Many of his followers were horrified! Jews in Jesus’ time had good reason to doubt.  Jews were directly forbidden to drink blood in the Law (Lev 17:11), because it contained the very essence of life, and to never eat the flesh of another human.  What Jesus said truly offended them, and they left him and returned to their former way of life.  They thought they understood, but they did not believe him.   Peter emphatically says he & the apostles believe, but not so much that they understand.  No one understood until Easter.

This is the point in the Gospel at which our lectionary stops, as do most homilies. However, it is also the point at which Jesus begins an explanation.  Obviously, Jesus is talking about the Last Supper – the elements of the Mass, and we have to return to the discussion of “manna”.  Once again, John uses “bookends.”  Jesus starts this part of the discourse with “Your fathers ate the manna in the wilderness” (6:48) and ends it with “This is the bread that comes down from heaven.  Unlike your ancestors, who ate and still died; whoever eats this bread will live forever.” (6:58) Manna is the teaching vehicle.  This is how it works: OT/ NT, prefiguration/ fulfillment, foreshadowing/clarity.   Just as Moses was a great father of the faith/ Jesus was the Son of God. If the old manna was “food of the angels”, then the new manna couldn’t be just bread…and wine, but the food of eternity for all people.

John’s Gospel provides us 2 keys to understanding. 1st key: Jesus says, “What if… you were to see (me) ascending to where (I) was before?”  Would it change your mind? Remember that Jesus claimed the authority to forgive sins (Mark 2); that he was the Lord of the Sabbath (Matt 12); and referred to himself as God by saying “I AM” (John 8) –when Moses asked God his name, God said, “I AM” (Exodus 3).  He had come from heaven and was divine.  God.  The discussion has changed from human to divine.

2nd Key- equally important-Jesus says, “It is the Spirit that gives life, the flesh (a Greek expression meaning earthly things, not meat) is of no avail.” (John 6: 63) What you see & touch on earth can’t create life.  Instead, he was talking about his risen body and blood; his resurrected body is Spirit, the Spirit of Life.  His body then was no longer bound by earthly time, form, or space, as we know from the post-resurrection appearances.  We are no longer talking about daily earthly events.  We moved to the rhelm of eternity.

The Spirit came with the appearance of the familiar, yet fully divine. Jesus links his resurrection to our resurrection when he says, “(They) who eat my flesh and drink my blood (meaning the fullness and very essence of the eternal God who created life) have eternal life, and I will raise them up on the last day.” (John 6:53-54). Jesus said, “God is Spirit” in John 4:24, and now says, “It is the Spirit that gives life”.  Bread feeds our cells and allows us to live on earth; the manna of the Mass feeds us for eternal life.

I was thinking as I wrote this that if I showed my cell phone to the disciples, they wouldn’t have understood it. We have difficulty understanding the real presence of Jesus in the Eucharist.  Thinking of eternity in the mystical sense is more than tough for us.  Yet, I can’t describe what I feel when I kiss the altar nor can I count the number of people who have believed in the Eucharist thru the years.  Even Melchizedek, in the time of Abraham, already seemed to have this “bread & wine” ritual.  I know this: it must be from God.  As you receive today, focus on that fullness of life, the resurrected Christ in these elements, and know that he is able to bring you, pure and made whole, into the presence of God. It is God’s gift to you, so come in faith and give thanks.

Homily June 18, 2017, Feast of the Body and Blood of Christ

eucharist2Today’s readings are about food, manna in the desert and Jesus’ flesh and blood as food for us. Our food we call the Eucharist or communion, that is we come together as a eucharistcommunity to celebrate Christ’s life and passion and death and resurrection and are fed his body and blood. John tells us today that whoever eats Christ’s body and drinks his blood will have Christ in him and will be able to have eternal life. As manna was meant for the Israelites as a people escaping slavery and without food and a need to reconnect not only with God but also with each other as a community and nation bound together. This need of coming together and acting as a nation is a strong reason why they remained in the desert for forty years as they bonded their lives eucharist5together and became once again God’s people. So it is for us, that Christ’s body and blood binds us to him not only individually as he comes to us, but also a community that is bound together to look out for each other and to bring Christ’s Word to the world. It is a principle act of the church which brings us together frequently so as to be prepared to live out and proclaim our faith and love to the world. As our body craves and needs food, so does our soul need Christ’s special food which keeps us ready for the journey that we walk together. And so in this special way, Christ is present and comes to us and remains with us as he has remained with the church throughout the ages. His love is ever-present and remains in us.