Stiff Neck?

For June 2, 2019, Ascension Sunday

Read: Acts 1:1-11; Ps 47:2-3,6-9; Ephesians 1: 17-23, Luke 24: 46-53

Have you ever had the experience of hearing an idea for the first time, and then suddenly hearing that idea again in different circumstances? I told you that Fr. Peter had given an excellent presentation at the General Assembly on Liberation Theology, a school of religious thought that aligns very well with the writings of St. Charles of Brazil, the founder of our own Catholic Apostolic Church.

Fr. Peter described two Church Fathers of the early Christian Church, and their theology in the years 300 – 400 AD. The first was St. John Chrysostom, who wrote this, “If a poor man comes to you asking for bread, there is no end of the complaints and reproaches and charges of idleness, you upbraid him, insult him, jeer at him.  You fail to realize that you too are idle and yet God grants you gifts!” He certainly was direct!

The second was St. Basil the Great. He wrote, “(The rich) seize what belongs to all, they claim it as their own on the basis of having got there first, whereas if everyone took for himself enough to meet his immediate needs and released the rest for those in need of it, there would be no rich and no poor!”

The point is that the church in the early years strongly emphasized that we must be about the love that Jesus taught and practiced. Mercy, good works, generosity, love – those were the necessities of faith.  But by the Middle Ages, the Church began to struggle to maintain itself against growing secular power: Kings and Kingdoms.  In response, the Church teaching shifted more to personal salvation.  The mindset changed from relieving suffering of others to viewing suffering as a way to be free of sin in preparation for eternal life.  This new focus was somehow stretched to mean that other people’s suffering was good for them, somehow could be written off as deserved or even necessary, and not any of my business as I pressed to ensure my own passage thru the pearly gates.

The very next week after I heard Fr. Peter’s presentation, I managed to borrow The Time is Now, the newest book from Sister Joan Chittister. If you’ve had the experience of reading anything written by Sister Joan, a Benedictine Sister of Erie, Pennsylvania, you know hang on to your hat.  She could well be compared to a strong wind storm.

She begins her book by describing her early days in the convent. A leader would read a passage from a Gospel, and ask the listeners to see themselves in the scene.  So, Jesus debates with the Pharisees or raises the girl from the dead, and then turns and sees you.  He holds you in his gaze, and asks, “What will you do for these ones – simply stand there looking on?”  The purpose of this was to develop a spiritual practice, but it soon became apparent to Sister Joan that she was to immerse her own life in the life of Jesus.

Out of this would emerge a personal challenge to her own focus, her own behavior, her own life. She learned the teaching of the early Church Fathers which Fr. Peter quoted, and found embedded in them the primary spiritual obligation: to reshape a world that has lost its focus, its integrity, and its understanding of Jesus’ teachings and his purpose in our world.

Sister Joan says, “The question, ‘What will you do?’ is at the core of spiritual maturity, of spiritual commitment.” We may tell ourselves that by risking nothing, we can lose nothing.  Sister Joan says we like our religion served calmly, silently.  And we fail to realize that when we risk nothing, we actually risk everything.  When there is no room in the inn for hungry children, when people fleeing violence must live in tent cities, when there is a growing culture of poverty or paying workers pennies to create clothing which sells for hundreds of dollars, when affordable housing is replaced by mansions, and wars are being fought where the innocent are used as shields, what are we to do?  Stand there, looking on?

It is not a new question. Jesus rose from the dead.  He appeared to believers for 40 days after his crucifixion, he presented proof of his resurrection, and the Holy Spirit was given to the Church.  Jesus directed us to be his witnesses to the ends of the earth.  And then he was taken from their sight.  And two heavenly beings appeared, asking, “Why are you standing there looking up at the sky?”

Some people want to focus on “he was lifted up and a cloud took him from their sight.” It was written by someone who had no words to describe what happened.  We are savvy people, we understand special effects, our satellites and telescopes and probes reveal the secrets of the universe.   But surely, you have seen something in your lifetime that was impossible to describe using the words. For instance, I have never talked with a brand-new parent who had words to describe the experience of birth.  The Ascension is a moment of wonder, mystery if you must, unable to be articulated in a way that we have.

Likewise our various accounts of the Ascension don’t exactly match. Each author belonged to a different faith community, and had a different emphasis in their preaching. They used settings that matched the background of those they were teaching.  Any good teacher does that, making the lessons appropriate to the life and culture of the students.  But they all proclaimed the same message – Our Lord is Alive, is with God, and the Holy Spirit is within us. We say: “Christ has died, Christ is risen, Christ will come again.”

So, now what will we do with this information? Do you want the risen Jesus to remain in the Bible story, where you can close the book, put it on the shelf and go on with life?

Do you want to leave the risen Jesus to the clergy, and let them carry the burden of faith? Do you want to leave the work of Jesus to the Social Service agencies, have Bill Gates fund it, have public safety keep the homeless off the streets?  Shall we let Mother Nature take care of the earth? Is the ending of Thrones or the newest superhero movie enough for you?

Or do you want to stop looking at the sky and invite people to church, to share your wealth of talent and experience and compassion with people who simply need some help?  Do you want to feed the hungry, clothe the naked, comfort the dying and visit those in prison? (Don’t blame me, those are Jesus’ ideas.) Do you want to get dignity by giving dignity, pride by nurturing pride, joy by sharing joy?  Do you want to give people a voice by speaking out? Do you want to make a difference and be a Christian, not just a consumer?

If what I see in the church today is accurate, I would guess that moving our focus from the Love for one another taught by Jesus to a focus on personal salvation wasn’t the answer to growth of secular power. We are here together in this place because of a Catholic Bishop who decided loving each other, especially the poor and powerless, was essential.  If Sister Joan is right, having taken her cue from the angels in the white garments, then standing and looking is the wrong answer.   There is no joy to be found there.   I say, “My neck is getting stiff looking up, let’s look around us, see the needs and opportunities, and get busy.”

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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

Where is God’s “House”?

The Holy Family, 12-30-18

1 Samuel 1:20-22, 24-28, Ps 84:2-3, 5-6, 9-10, 1 John 3:1-2, 21-24, Luke 2:41-52

Our readings start with 1st Samuel, and the story of the prophet Samuel as a child. His mother had not been able to have a child, so she had gone to the Temple and prayed, telling God she would bring the child back to the Temple for a lifetime of service there. The Hebrew phrases it more like she had borrowed the child, and them returned him to God. In our terms, Samuel became an “adopted” child of God, a child who grew up in God’s “house”. It sets the stage for the Gospel nicely in terms of the importance of the Temple as a place representing God’s “Home” and presence among us, and the way we connect deeply with God for a lifetime.

Many people have translated today’s Psalm into modern English. Leslie Brandt starts it: “O God, the center of your will is truly the place of fulfillment. I long incessantly for the peace and security of walking with you. You are the only purpose and meaning for my life. Those who discover and follow you are forever blessed.”

Nan Merrill finishes the Psalm this way: “Blessed are they who put their strength in you, who choose to share the joy and sorrows of the world. They do not give way to fear or doubt; their lives are quickened by Divine Light and Power; they dwell within the peace of the Most High, They go from strength to strength and live with integrity.”

I know of no one who can live this way solely because of their own intellect or self-determination. Life is too complex to live without love, too full of stumbling blocks to be without God’s strength, too short to be without hope and faith.

Our second reading from 1st letter of St. John also used to prepare us for the Gospel. John writes that we are “children of God”. It does not mention the Temple. The Temple was probably destroyed by the Romans before this was written, but it was definitively written after Pentecost. John writes somewhat differently about what it is to live in God’s “house”.

He says: God’s commandment is that “(1) we should believe in… his Son, Jesus Christ, and (2) love one another as he commanded us.” So John concludes that “Those who keep (God’s) commandments remain in God, and the way we know that God remains in us, is from the (Holy) Spirit God gave us.” So, God’s dwelling is no longer understood as a building where we go to be with God. Instead, God is within us – which is a huge step when you think about it. But it makes sense, since we were created “in God’s image”, and God proclaimed us “good”, as Fr. Peter talked about last week.

If we are the dwelling place of God – “God’s House” – what is an appropriate and sensible way to run our lives? When God’s dwelling was a building, it was easy to understand there were certain ways to act and behave in God’s house. Ever since God had Moses create a Tent which housed the Ark of the Covenant, great care was taken to use the best of building materials, precious metals, and furniture and lamp stands of certain shapes. Desecrating the Temple was to show contempt or be irreverent. Being abusive, profane, sacrilegious, or disrespectful in the Temple was something that only mortal enemies did after every-able bodied person had given their lives to prevent it.

But my question was this: If God dwells in us, if we are God’s house, what are our responsibilities? John’s answer is straightforward: “to believe” and “to love.” We can trust God; there is no nanosecond of time when God does not love us; God never turns away from us. God is never out of town, or asleep or glued to a screen. Too many people have treated God like “Santa, Baby”- a demanding relationship where we stop believing in God if the blue convertible, the ring, the condo and the checks weren’t delivered by Christmas.

For the Gospel, we must return to the 3-level way of reading. Level 1 is the story line – most of us have heard this story before. Level 2 is the deeper meaning and symbolism. Level 3 is how to make use of it in our lives.

Finding deeper meaning may include asking: How did Mary and Joseph look for Jesus? They looked first among friends and family.  They looked to those who they knew well, they trusted, and who shared their faith and values.  That’s why we have God parents, and faith communities – because we need to be surrounded by people of faith.  But Jesus was not there.

They returned to the Temple, which they saw as the House of God, the center of faith and truth, where they went to be devout and faithful people of God, and observe the time-honored customs of worship.  They diligently conducted an intense search for a child they loved, and who was precious to them.  They would not leave until they found him, the child Jesus was all they thought about. They looked for their son in every corner of the Temple, not just in the open courts.  They even went to the special places where the teachers, the wise ones and the scholars met, those who devoted their lives to the study and practice of their faith, and they found him there, to their astonishment.

How do we use the passage we read to find Jesus in our own lives? In the first paragraph of Luke’s Gospel, he writes that he has closely studied the life of Jesus “from the beginning…from eyewitnesses and ministers of the word…so that (we) may know the truth…”  The Bible, then, is a good place to start the search for Jesus.

The community of faith often searches for Jesus together, sharing what their experiences have taught them. But that is not enough. Our search must be diligent and intense, including regular daily prayer and study time, which may mean re-working your daily schedule. We choose to be obedient to God and grow in wisdom.  Becoming an active participant in the worship of the faith community is important. This is the pattern of faithful Christian living that brings us to fullness of life. Continuing the search persistently is absolutely necessary.  It must continue until our last day.

So these readings are not just story lines from long ago, not just poems about a God that lives in a place far away. Rather, they point us toward a way of life – the Christian Life, a life of community of belief, and a pattern of love.  They are about the way we are to live going forward from the manger where the child was born, the God who created everything we know, who came to earth to live with us and live as one of us, and live within us.

The Greatest Travelogue Ever!!

1st Sunday of Advent

Dec. 4, 2018, Beginning of liturical year C

This year I thought we would take a little different approach to Advent. From the 1st Sunday of Advent, today, thru the Christmas season, we will highlight each week specific characters or events in the Christmas story.  The goals are to make parts of the story come to life a little more, to better see the intent of the Gospel writers, and discover deeper meaning.

This week we start with the trip that Mary and Joseph took from Nazareth to Bethlehem.  We start with a reminder that the Roman Empire occupied the Holy Lands at that time.  A call for a census could not be ignored.  This story begins in a time and place of bondage, of fear, and oppression.  It was a time that religion demanded that people make blood offerings to appease God.

Let us follow the journey of Mary and Joseph to see what it tells us. We start in the hill country of Nazareth, about ¾ the way up a map of Biblical Palestine.  They have two choices to get to Bethlehem.  The is to travel east and cross the Jordan River, then follow the heavily traveled caravan road south, cross back at Jericho, and climb the steep grade to Jerusalem, and go south to Bethlehem.  This was the longer of the 2 routes, and the busiest.  The 2nd route is an ancient road called the “Way of the Patriarchs”.  It is less traveled, shorter (20+miles), but you must pass through Samaria. It is about 95 miles, ten days on foot; for us, a drive of 2 ¼ hours.

You remember the prejudice against the Samaritans. They were considered “unclean” and even “dangerous”.  But you also remember the parable of the “Good Samaritan” and the Samaritan Woman at the Well, in Sychar.  It is interesting to consider that Jesus used a Samaritan to teach the command to love our neighbors; he may have first learned that love from Mary and Joseph.

But much of what is called the “West Bank” today was Samaria in the day of Jesus; the Palestinians there now are the “Samaritans” of our day.  Many tours have stopped going there because of the “danger.” We don’t know for fact that Mary and Joseph took this 2nd road, but Rev. Adam Hamilton, pastor and author of “The Journey”, and noted archaeologist Avner Goren agree that this road makes sense.

As Mary and Joseph traveled south out of Nazareth, they traveled around beautiful Mount Tabor, mentioned in the Psalms, an ancient site of worship, and said to be the site of the Transfiguration of Jesus.  Then they moved into the plain of the Jezreel Valley, which is now the most fertile farmland in Israel.  There were hundreds of olives trees there then, and trees still remain that are believed to be from that time.  Our anointing rites are based in the use of sacred oils, olive oils.

The Jezreel Valley was the site many ancient battles, including the battle between King Saul and the Philistines (think David and Goliath) , where evil Queen Jezebel killed a man to get his vineyards, Gideon defeated the Midianites, and prophesized to be the site of the final battle in the end times (Armageddon/ in Megiddo).

So Mary and Joseph have begun a trip of Biblical history covering a period of some 16 centuries. Abraham came from the north, from Haran, thru Shechem, Beth El, and down to Hebron.  The tombs of Abraham and Sarah are in Beer-sheva.  Jacob, their grandson, was given land in Samaria, and Jacob’s well is the Well in Sychar, where the “Woman” met Jesus. No doubt Mary and Joseph made camp near that well.   Jacob’s son Joseph was buried near Shechem also.  As they moved south, they went through Shiloh, where Joshua set up the tent of the Ark of the Covenant after entering the Promised Land.  This is where Samuel, Elijah and Elisha were prophets.

The Assyrian and Babylonian armies entered Israel on this road – and left on it taking the people as exiles and all the gold and silver from the Temple.  It is also how the exiles re-entered their homeland some 40 years later, to rebuild their nation.  It is amazing to think that God walked with those exiles as they returned, and now, almost 550 years later, Mary carries a child who is called the Prince of Peace over this same route.  It feels like a point of closure to thousands of years of history.

Luke begins his Gospel this way: “Inasmuch as many have… set in order a narrative of those things which have been fulfilled among us… it seemed good to me also, having had a perfect understanding of all things from the very first, to write to you an orderly account,… that you might know the certainty of those things…” (Luke 1:1;3-4)  

There certainly are those who dismiss Luke’s account of Mary and Joseph’s journey as a fictional story. But we have historical sources concerning the Governor Quirinius, like the Roman historian, Tacitus (Annals 3.48) and the Jewish/Roman historian, Flavius Josephus (Antiquities of the Jews 18.1-2). New Testament historian Jack Finegan says, “Many actual census returns have been found, and they use the very same word (ἀπογράφω) which Luke 2:2 uses for the “enrollment.” (From web site: Cross examined. Org.) So, on the factual level, it is entirely possible it did happen.

But all of the Gospels should be read on three levels – the simple reading of the event itself, the meaning intended by the author, and the application to our lives. The simple meaning (the storyline): In extraordinary love, how God came to earth as a fragile and vulnerable baby, in humility, meager circumstances, and with all the normal inconveniences of life.

What about the intent of Luke’s story?  Luke is certainly placing Jesus in the spotlight of salvation history. Jesus is the Messiah, the Promised One, and his entry into the world is straight down the main aisle of the Cathedral of what is the “Holy Land”, as if he is on the last, most awaited and most important float in the parade of all parades. All the main characters of the ancient faith line the side of the road, waiting for hundreds of years just to have a glimpse of him, to be able to say, “I was there that day.” Luke has taken the story from the very beginning, so that you might know, even before you read about the teaching, the miracles, the rising from the dead, that Jesus was the Son of God.

And there is where we come in. Have you ever sat down and read Luke? I mean all of it, the 24 chapters.   It would take you 3 weeks if you read a little each day. It is one of the most documented, literary, and polished Gospels. You have just about (coincidentally) that much time before Christmas. Stop! Picture the scenes! Think about the message! You will find the Holy Spirit there, waiting for you, waiting to stir your heart. Warning: it will make 1 hour on Sunday too little for you. It will make you want more. It will take your “comfortable ignorance” as one Catholic put it, and turn it into thirst and hunger. When that happens, I will tell you about the sequel to Luke’s story.

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.