Sunday, November 30, 2014


November 30, 2014 –– First Sunday of Advent
Isaiah 63:6b–17, 19b; 64:2–7 / 1 Corinthians 1:3–9 / Mark 13:33–37

The purple we use in Advent is connected to its use in Lent. Both are penitential seasons in which we are called to give special attention to our sins and our need for salvation. Advent has long been a time for Christians to take part in such practices as fasting and abstinence, but in our culture Advent has lost most of its penitential focus. Our society has absorbed Advent into a popular (and very secular) celebration of what it calls “Christmas.” Instead of fasting there is partying and feasting. We do not like to hear about sin any time, but the resistance can be even deeper when we’re being constantly cooed with Have Yourself A Merry Little Christmas.

Still, we in the Church place ourselves under the authority of Scripture. What we find in these readings is a focus on repentance and a warning about the ultimate coming of the Lord Jesus Christ. In the Gospel, Jesus tells his disciples WATCH! Why? Because you do not know when the time will come. We are, figuratively, to keep an eye to the sky. And to do that, Jesus says we need to guard against something: spiritual carelessness––lest he comes suddenly and find you sleeping….The warnings given by Jesus in the Gospel are expanded by the prophet Isaiah. The tone of this Old Testament reading certainly does not match our culture’s attempt at “holiday cheer.”

Sometimes I struggle with my intensity. I often feel like an OT prophet trying to break through the lethargy of comfort and seduction. I can’t forget the definition of preaching that was burned into my soul early in my formation: Preaching is a dying man speaking to dying people. Someday I’m going to face the judgment of a holy God––and so are you. I want to be ready; I want you to be ready. It is a grace when we can take God’s warnings seriously.

Really think about what we confess: I believe in one Lord Jesus Christ…. He will come again in glory to judge the living and the dead…. I look forward to the resurrection of the dead and the life of the world to come. Advent is a time to renew our perspective that we live in two worlds, and that this world we see carries a grave danger of so dulling us to the unseen world that we have no real time or affection for it––and in that condition close ourselves off to God and his salvation.

Maybe you’re like me and sometimes wonder, Why does it have to be so hard? Isaiah asks God a question like that: Why do you let us wander? It is a common human tendency that we wander or drift. I read an article this week about people who wander off trails in Great Smoky Mountain National Park; they get lost and need to be found by a Search and Rescue Unit. Left to ourselves, we can become absorbed by something that catches our eye so we forget where we are.

This tendency to let ourselves wander seems even greater in our spiritual lives. It is rare for people to reject God outright if they were raised in the Faith. Rather, people just drift away. When I talk with people who have left the Church, most of them do not point to a time when they walked out of Church and said, “I’ll never come back.” Instead, they missed a Sunday here or there, little by little, until missing became the norm. They drifted from the practice of the faith. This is such a common spiritual tendency that one of the great hymns has a phrase: Prone to wander, Lord I feel it, prone to leave the God I love….

The thing about drifting is that the further off course one gets, the harder it is to get back. Bad habits become hard to break; Isaiah says we get hardened. God seems more and more distant; we lose our sense of reverence and holy fear. Isaiah shows this by taking up Israel’s voice (and ours!) and “blames” God for it all. Why do you let us wander? Somehow it is “his fault” for our tendency to wander since he lets us do it.

Yes, God has made us free. He respects our freedom. We could not love God if we were not free, because forced “love” is not love at all. We can wander so far that only God can find us and save us. And so in Advent, the Church cries out, Come Emmanuel… Come Lord Jesus!… Seek and find us…. don’t let us drift away.

These verses from Isaiah can lead us to a healthy repentance: we are sinful; all our good deeds are like polluted rags…. our guilt carries us away like the wind…. There is none who calls upon your name…. This is a hard truth. Speaking collectively for our contemporary culture, we have no passion for God. We get all worked up about politics, sports, a favorite T.V. show (or whatever), but have almost no motivation to pray, go to Church, or read Scripture. We can find time for everything else, but God can wait.

Yet there is Good News in this otherwise bad news: Our focus is not to be on our failings. That is not to say we do not need to make detailed confession, but our focus is on who God is and what God does. Here is how the old prophet Isaiah concludes it: we are the clay and you the potter; we are all the work of your hands. Even more, the hope of the prophet is realized: Oh that you would rend the heavens and come down. Think of the Creed we profess. God does come. He sends his Son. We are not forsaken. Our Advent cry, Come Lord Jesus, is heard and heeded by our Heavenly Father, who loves us and––like a master potter––is molding us into his very image

This is our Faith. The ancient cry of Israel through the prophet Isaiah was fulfilled so that the Apostle Paul could write to the Corinthians of the grace of God bestowed on you in Christ Jesus… so much so that he gives this promise: He will keep you firm to the end…. God is faithful, and by him you were called to fellowship with his Son, Jesus Christ our Lord. Yet we need to face our part. That’s why we have Advent. The wandering heart that led Israel to the depths of despair will lead us astray if we do not remember this Gospel warning. Do not let him come suddenly and find you sleeping. As we start preparing for Christimas, the word from our Lord is WATCH! …Jesus is coming!

Sunday, November 9, 2014

Building A Church

November 9, 2104 –– Feast of the Dedication of the Lateran Basilica
Ezekiel 47:1–2, 8–9,12 / First Corinthians 3:9c–11, 16–17 / John 2:13–22
Building A Church

My journey into the fullness of Catholic Faith began in the free-church––even a “low church”––tradition. By that I mean that there was no prescribed liturgy, there were no sacraments, there was “freedom” in worship to be spontaneous or merely to do whatever the pastor had planned for that Sunday. Of course, for the latter years the “pastor” was me so I had a lot of control over what characterized our worship.

My spiritual formation was nurtured in a pursuit of personal holiness, and the highest criteria for a church gathering was whether there was a “spirit of anointing” on the worship, but especially on the preaching. The physical setting held little priority. We were not opposed to a nice church building, but I remember one of the early preachers who had a deep influence on me saying (in an “anointed” sermon), “better to meet in a barn and have the glory of God than meet in a cathedral without knowing the glory.” It’s hard to argue against that logic, and I’ve always sought the anointing of God in my ministry––but that is not to say that the physical and material in worship are unimportant.

One of the ways that Catholic Faith is distinctive is the importance it gives to the material. A cute way to say it is that “Matter matters.” So it is a common observation, for those who bother to notice, that one of the discernible characteristics of Catholicism is beautiful churches. This is because “Matter matters.” 

We believe that in the Incarnation God gave the ultimate affirmation to his crowning verdict at Creation: very good. The Son of God took upon himself a true human existence. It boggles the mind. There is no wonder that the Church wrestled with the nature of Jesus for the first couple of centuries. Once it was settled –fully God and fully Man––the Church has embraced a sanctified view of the material world. What the Old Testament modeled with Tabernacle and Temple and vessels and vestments is really true: “things” can be holy!

Some people want to argue that holiness is only “spiritual”––that it’s an attitude or disposition or some other abstract expression. Think about it: the only way to live a holy life is in the body God has given you. Once any object is made, there is an immediate question: how will this item be used––in ways that honor God or dishonor him? Paul told Timothy: In a wealthy home some utensils are made of gold and silver, and some are made of wood and clay. The expensive utensils are used for special occasions, and the cheap ones are for everyday use (2Tim 2:20). Paul’s point is simply, “What kind of vessel characterizes godliness?” Notice the care that is used with a chalice, that which holds the Precious Blood. To apply the household imagery, we do not mop our floors using a silver punch bowl, nor do we serve our dinner vegetables in a bed pan.

Today the Church celebrates the Feast of the Dedication of the Lateran Basilica. Up until the early 300s Christian existence was tenuous. Varying degrees of persecution were common and Christians could not be open with their worship. When Emperor Constantine officially validated Christian Faith in the Roman Empire there were almost immediate outward changes. One was places of worship; suddenly it was okay––safe––to have an open place for worship. Church buildings began to be built. A renovated palace of the Lateran family was consecrated in 324 and it became the cathedral church of the Bishop of Rome. It is “the mother of all the world’s churches” and is a visible symbol of the universal Church. As we gather for worship today, we are tangibly connected to a Church that is indeed catholic.

Do buildings matter? Can a collection of bricks and stones be holy? Seriously consider what Jesus did: He made a whip out of cords and drove [those who sold oxen, sheep, and doves, as well as the money-changers] all out of the temple area… His disciples remembered the words of Scripture, Zeal for your house will consume me (not zeal for the Lord, but zeal for his house!). Think about the care throughout the Old Testament for the place where God’s people would worship and how they were to approach God.

God’s “type” for the Church is the Jerusalem Temple, but the Temple gives way to the more complete Body of Christ. Christ’s Body is now the dwelling of God’s “glory” among us. By faith we see it in our Tabernacles, but it does not stop there. Today’s Epistle reading says the Spirit of God comes to dwell in us and makes us God’s building…the temple of God.

The focus is surely not only a material building, and yet the building should never be insignificant. Because God created the heavens and the earth, and because the Word became flesh and dwelt among us, there is in Christianity a union of the spiritual and the material. Our own salvation is not achieved by laying down our physical bodies. Salvation is not "the soul being set free.” Rather, our salvation will only be complete when we are raised with resurrection bodies even as our Lord has led the way with his own resurrection body (see 1 Corinthians 15).

Even now God is working his glory into us (see 2 Cor 3:18). Our highest calling as Christians is to become like Jesus Christ in every way––in love, in holiness, and in the resurrection of our physical bodies. One effect of this is being able to see God’s glory in the things we do. A place of worship and how we worship is meant to show the glory of God. We are the Church of God––the Body of Christ. A body is something with material substance. Matter matters.

One day in the Middle Ages, during the construction of one of the great cathedrals, a nobleman was walking among the workers asking about their labors. He asked a stone mason what he was doing, and the mason tried to explain the care involved in raising a plumb wall. The man asked the glass worker what he was doing and was shown the detail of a leaded glass picture. Then the carpenter told about the wooden frame which provided the support for the whole building.  Finally the nobleman spotted a peasant woman with a broom and a bucket going around cleaning trash. Asked what she was doing she replied, "I'm building a cathedral for the glory of God!”

In your personal life… in this parish…. in our community… throughout the world…. let’s build a “cathedral”––the true temple of our Lord’s Body––for the glory of God. This is our faith.

Sunday, October 26, 2014

A Longing for Love

October 26, 2014 –– 30th Sunday in Ordinary Time
Exodus 22:20–26 / 1 Thessalonians 1:5c–10 / Matthew 22:34–40
A Longing for Love

A broad look at pop music over the years offers an excellent illustration of the many ways love is perceived. When I’m with my Dad we revisit our Southern-country roots by listening to Bluegrass music. Last week I heard one of those country songs about “love” that ooze with its own unique mode of expression; the song was bemoaning that love doesn’t die naturally, “it was honkey-tonked to death”.

As I thought about that, there is a sense in which it’s true. We have attempted to find a sure way to love through romance, sentimentality, and sexuality. Pop songs about love––whether country, rock, rap, easy listening, or any other genre––are full of it. It also seems a majority of the songs are full of disappointment, frustration, and pain. Our world is filled with a longing for love that is not easily satisfied.

The theme of love is never far away because we were made for love. The Beatles got it right when they sang All You Need Is Love, but the crucial truth was left hanging. What is love?

On the surface, the same thing might be said about Jesus giving the The Great Commandment: You shall love the Lord your God with all your heart…. What is “love”? Certainly “love” is personal, yet love is not is selfish. When “love” is self-focused, the result is––as I said above–– disappointment, frustration, and pain.

Of course, if we truly listen to Jesus we are given the most important orientation from the start: love the Lord your God…. This sets the stage for the biggest decision any of us can make. Every person on earth has to make a choice: Will you give yourself to loving God? Or, will you embrace the pattern of loving yourself?

There is a brokenness in our world that is set in default mode for seeking fulfillment through self-love. Another pop song offered these words: You see, ya can't please everyone, so ya got to please yourself. We are fed the lie that “love is all about me”––getting my desires fulfilled.

A God-focused love is totally different. Choosing to love God is to make the choice not to focus on one’s self. This seems like the opposite of happiness. It looks like a sure path to misery. Why does Jesus say the greatest commandment is to love God?

First, our longings for love are rooted in God. Scripture says God is love (1 Jn 4:16). It should be apparent that the One who is love and the One who made us for love is the One who will fulfill our longing for love.

Second, God himself shows us what love is really like (and it’s the opposite of selfishly trying to have one’s own way). Jesus told his disciples: Greater love has no man than this, that a man lay down his life for his friends (Jn 15:13). And then Jesus did just that–– This is love: not that we loved God, but that he loved us and gave his Son…. (1 Jn 4:10).

This is why love is most of all about God and our neighbor. When we try to make “love” all about ourselves, we destroy both love and ourselves. The country song is too often right: love gets “honkey-tonked to death”, at least in the lives of those who selfishly try to find it on their own terms.

One of the best ways to love God is to love our neighbor. This is the context of the Exodus reading––loving God means something, and it shows in the way we treat others. There is an incredible joy that both goes deep inside us and stays with us for a long time when we choose to do something truly good for someone else, especially when it costs us something. Giving and loving are inseparable.

Years ago I heard a retreat speaker ask a question that the Holy Spirit has used to draw me and change me again and again: “What are you sacrificing for the redemption of the world?” When we love ourselves most, we do not want to hear the word “sacrifice”. When we are seeking to love God above everything else, sacrifice becomes a way of life. St Catherine of Siena once noted: “The devils are afraid to get near a soul on fire with divine charity.”

We are all hungry for love. Let’s be people who learn more and more to love God and our neighbor, and to turn loose of the things we think we “have to have” to be happy. I offer a practical assignment: Go into each day asking yourself this double-sided question: Am I going to do what I want to do, or am I going to do what God wants me to do as I follow Jesus?” Love the Lord your God with all your heart….

This is how our longing for love will be nourished. Then we will grow in the kind of love that both satisfies our deepest hunger and helps others see Jesus (see 1 Thess 1:7,8).

Sunday, October 19, 2014

Living in Two Worlds

October 19, 2014 –– 29th Sunday in Ordinary Time
Isaiah 45:1, 4–6 / 1 Thessalonians 1:1–5b / Matthew 22:15–21
Living in Two Worlds

Christians live in two worlds. As we gather in the name of our Lord Jesus Christ (and remember that this happens all around the world), we meet in a specific place. In each place where Christians gather––under the authority of Jesus and his Church––there is another authority, the particular nation state of each locale. Christians live in two worlds.

The two worlds are not equal. The world we see seems to be the most important. Christian Faith holds that the world we cannot see is the most important.

This is a theme throughout Scripture. Early in Genesis we find that Cain built a city, and named it Enoch after his son Enoch (Gen 4:17). This set in motion a growing tension between “the city of Man” and “the city of God.” St Augustine traces the development of this theme in one of his most significant books aptly entitled The City of God. He presents human history as a conflict between the City of Man and the City of God. The City of God is marked by people who forgo earthly pleasure to dedicate themselves to the eternal truths of God, which are revealed fully in the Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of this present, passing world which is destined for destruction.

St Paul tells the Corinthians explicitly: the present form of this world is passing away (1Cor 7:31). This is an encompassing point of view in all the New Testament. It is the reason why the “upside-down” values of the Kingdom of God in Jesus’ teachings make any sense at all. Why be meek and forgiving and patient with hardships or even mistreatment if this world is all we have? Or as Jesus told Pilate, My kingdom is not from this world. If my kingdom were from this world, my followers would fight…. (Jn 18:36).

And yet…. as Christians we do live in “this world”. So how do we keep our moorings? What is a good balance for giving our ultimate allegiance to our Lord while also living in the midst of day-to-day demands and cares?

First, there is not a detailed description of what we are to do and not do in this world. There are a few specifics that all Christians are to obey at all times and in every situation, but even those are more in the context of attitude and character. We are given a “perspective”, which is itself an incredible gift of faith. Do we truly believe that “this world” is not all there is? Faith––that ability to see what is unseen––really makes all the difference. Paul tells the Corinthians that if the resurrection of Jesus from the dead is not true, and with it the hope of our own resurrection––certainly something that is beyond “this world”––then let us eat and drink, for tomorrow we die (1Cor 15:32). As Christians, our ultimate hope and allegiance is to a world beyond this one. 

It is crucial that we understand this. This is the essence of what we say every week in the Creed. This is the context for believing that Jesus comes to us both spiritually and physically in the Eucharist. This is why we concern ourselves with such a thing as sin and salvation while the world around us says (and practices), Live for yourself, and If it feels good, do it.

So, how do we live in this world? The readings for today give us some parameters. The Isaiah text speaks of Cyrus. Cyrus was the Gentile king of Persia at the end of the seventy-year captivity of the Jews. God speaks through Isaiah to let his people know that the actions of a non-Jewish king exercising his reign very much in “this world” was part of what God was doing to fulfill his divine purpose. This is a general truth extending throughout time. As we live in this world with all its frustrations and threats––ISIS, ebola, politicians who are both evil and stupid, government structures (both local and national) which make poor decisions and policies––God is at work, all the time and in all circumstances, to fulfill his ultimate purposes. We need to believe and remember this as we live in this world.

Also, it is right and good for Christians to be involved in this world. We have a witness to give. We have contributions to make (as long as our contribution will be received without a demand that we compromise our greater allegiance). Christians should be among the best of citizens.

But…. there is something higher. Our ultimate allegiance is not “to the flag of the United States of America and to the republic for which it stands….” Our ultimate allegiance is not to anything rooted in this passing world. This is what Jesus is saying in the Gospel: Render therefore to Caesar the things that are Caesar's, and to God the things that are God’s (Mtt 22:21). There are some things that go beyond the political state and its power––even the best of governments. 

Earlier this week, the city of Houston, the fourth-largest city in the U.S., issued a subpoena to a group of pastors demanding copies of sermons that touched on the subjects of “homosexuality, gender identity or Annise Parker, the city’s first openly-lesbian mayor.” This is in flagrant violation of the First Amendment of the U.S. Constitution, and the backlash has been strong. But the implication is clear: there are those who want a change in our national state so that Christian convictions are silenced.

A government has the authority to make something legal; a government has no autonomous authority to make something right. Right and wrong belong to God alone. Whenever a government does anything to tell its citizens that it is “wrong” to do right, the Christians who live among that citizenry need to say what Peter told the authorities at the very beginning of the Church: We must obey God rather than any human authority (Acts 5:29).

How are we to know where to draw that line? We are not left to the angst of individual conscience. As Christians, we belong to the Church. We have a Tradition of belief and practice that informs us. This is affirmed in today’s reading from the Epistle: Paul, Silvanus, and Timothy, to the church of the Thessalonians…. For we know that our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction….

As Christians, we are called to a Faith having the power of conviction that God has revealed himself through Jesus Christ, and that Jesus continues to speak Truth into the world through the Church he founded. We are called to embrace the tension of living in two worlds. We do that by giving ultimate allegiance to things which belong only to God. This is our Faith.

Sunday, September 21, 2014

Beyond “Fair”

September 21, 2014–– 25th Sunday in Ordinary Time
Isaiah 55:6–9 / Philippians 1:20c–24, 27a / Matthew 20:1–16a
Beyond “Fair”

It has been said that there are two types of people in the world, including those who divide people into two groups and those who do not. I think one of the most basic contrasts is between the attitude of people who believe they always “deserve” what is best or even fair as opposed to those who tremble at the thought of getting what they deserve. There is another way to say this: proud and humble gets to the root. Jesus’ story of the proud Pharisee and the humble publican comes to mind.

Our human nature has an inherent recognition of right and wrong. We instinctively know when we are treated unfairly. Except… fair is not really much of a biblical theme. God’s revelation to us has a lot to say about justice and mercy and love, but “fair” is much more a human construct. Fair is almost always connected to what we think we deserve, and what we think we deserve is tempered ultimately by whether we are, in biblical language, proud or humble.

The Gospel of John (ch 6) tells of an incident in which people come to John the Baptizer with praise and adulation. His response is, No one can receive anything unless it has been given to him from heaven. St Paul confronts the Corinthians with the same thought: What do you have that was not given to you? (1Cor 4:7a). This is a picture of biblical humility.

Contrast this attitude with that of the prophet Jonah. He had a proud, uncharitable spirit. Jonah neither expected nor desired the welfare of the Ninevites; he only went there to declare and witness their destruction. It was all about Jonah. Sometimes even God’s people show us how not to be!

Several of our popular magazine titles illustrate this. First there was People (all of us), then there was Us (as opposed to “them”), and then there was Self, which mostly reduces the focus to me. My point is to suggest that a very large portion of “popular culture”, as evidenced by our magazine names (and even more by their content!), is almost completely opposed to anything that is essentially Christian.

This takes us to Jesus’ parable about the vineyard workers. It is typical of our fallen human nature to see things selfishly from our own point of view. The all-day workers complained––it was “unfair” that the one-hour workers were paid the same. And yet this story has a much greater point: the mercy of God goes beyond fair. God does not give us what we deserve. He certainly does not give us less than we deserve. God gives us more than we deserve. Beyond fair.

To grasp this, we need to be converted. We need to be changed. We need to be transformed from people who look at the world around us and our own situations merely from our own selfish perspective (What’s in it for me?). When our focus is on ourselves––how much do I get?…. is yours bigger or better than mine?…. why am “I” having to go through this hard thing?…. ––we are only making ourselves miserable (and worse, cutting ourselves off from being able to see God’s mercies). St Paul expresses transformation when he tells the Philippians, For to me life is Christ, and death is gain. This world is not all there is. So Paul asked the Corinthians, What do you have that was not given to you? What we have is mercy. From God’s perspective, if we got what we deserved, we’d have less than nothing; we’d be in hell. It’s all about gift and grace. Beyond fair.

This is what God is saying through Isaiah: ….my thoughts are not your thoughts…. your ways are not my ways…. Humbling ourselves before the greatness of God is not meant to demean or discourage us. It is the greatness of God that goes beyond fair. This is why we can dare to be different and have hope in spite of all the things that seem so unfair and the many things which are, indeed, unjust.

There is an incredible picture of what this looks like which happened not too far from us in this part of Pennsylvania, and with which most of us are familiar. It is the epitome of what we would call “unfair”. On October 2, 2006 a milk truck driver named Charlie Roberts who serviced the local community drove to the West Nickel Mines Amish School in Lancaster County (PA). Then the sound of gunfire was heard from inside. When local police broke into the one-room schoolhouse they found 10 Amish girls ages 6-13 had been shot by Charlie Roberts, who then committed suicide.

In the midst of their grief over this shocking loss, the Amish community didn’t cast blame, they didn’t point fingers, they didn’t hold a press conference with attorneys at their sides. Instead, they reached out with grace and compassion toward the killer’s family. On the afternoon of the shooting an Amish grandfather of one of the girls who was killed expressed forgiveness toward the killer. That same day Amish neighbors visited the Roberts family to comfort them in their sorrow and pain. Later that week the Roberts family was invited to the funeral of one of the Amish girls who had been killed, and Amish mourners outnumbered the non-Amish at Charles Roberts’ funeral.

In a world where violence and suffering dominate the news, and in a society that often points fingers and blames others for what is “not fair”, this reaction seems incomprehensible. Many have asked, “How could they forgive?” The short answer is simple: This is Christian Faith. This is how God has loved us through his Son, and so we pass that kind of mercy forward. The Amish understand that part of Christian Faith so well, and we need to know it has its origin and home in Catholic Christianity. If the world is divided into two kinds of people (and I believe it is in many ways), we are to be those who live, in Jesus Christ, beyond fair.

Sunday, September 14, 2014

The Exaltation of the Holy Cross

September 14, 2014–– 24th Sunday in Ordinary Time
Numbers 21:4b–9 / Philippians 2:6–11 / John 3:13–17

The Feast of the Exaltation of the Holy Cross

Each one of the Scripture texts for today is worthy of book-length reflection, but perhaps it’s best to make three basic points.

The Numbers story illustrates the nature of sin: Sin is a poisonous snake always ready to bite, and its venom means death (apart from intervention beyond anything we are able to do for ourselves). [1] If you are “playing with sin” today––any kind of sin––you are risking eternal death.

The Epistle and the Gospel tell us what God has done. He has provided a remedy for the poison of sin. The Divine Son takes the sin of the world upon himself, and because he is God, he “absorbs” sin and defeats it. Just as Moses mounted an image of a snake on a pole and invited those bitten to look upon it and be healed, [2] when Jesus was lifted up on the cross the salvation of everyone who believes in him was accomplished.

If this incredible thing is true, why are the effects of sin still so devastating in our world and even in our personal lives? God does not force spiritual healing on anyone. Moses mounted the image of the snake, but each Israelite had the personal responsibility to look at it in order to be healed. Jesus makes the same point in his words to Nicodemus: ….the Son of Man must be lifted up, so that everyone who believes in him may have eternal life. Clearly one meaning of lifted up is the literal physical crucifixion of Jesus, so when Jesus mounted the cross he was taking the sin of the world upon himself. Every week––and for some of us, every day––we acclaim, Lamb of God, you take away the sins of the world.

Still, there is more in what Jesus said. What marks a person who has faith in the saving death of Jesus Christ? What does “believe” mean (for it can so easily be a cliché)? There is a figurative way to understand lifted up––it is extended to us! [3] When we model faith in his death on the cross for sin, so that our very lives proclaim Jesus Christ is Lord, then in each and every Christian believer, Jesus Christ is being lifted up.

On this day when the Church calls us to exalt the Holy Cross, let’s be people who do just that by honoring Jesus Christ in all that we are and all that we do. The foundation for real living is knowing that Jesus Christ was lifted up on the cross to save us from the poison of sin. Then––starting from the inner passion of our hearts and extending into the way we live each day––we can truly be his witnesses. When our own lives cause Jesus to be lifted up, we join all those for whom every knee bend[s] and every tongue confess[es] that Jesus Christ is Lord. This is the Exaltation of the Holy Cross.

Sunday, September 7, 2014

Responsible Love

September 7, 2014 –– 23rd Sunday in Ordinary Time
Ezekiel 33:7–9 / Romans 13:8–10 / Matthew 18:15–20
Responsible Love

This past Wednesday was the Feast Day of St Gregory the Great. He was elected Pope as the Church entered the 7th Century, was one of the four great Latin Fathers and named Doctor of the Church. In the Office of Readings for that day there was a selection taken from his writings based on the text in Ezekiel:

….a preacher is called a watchman. A watchman always stands on a height so that he can see from afar what is coming. Anyone appointed to be a watchman for the people must stand on a height for all his life to help them by his foresight.

He goes on to confess how hard this is, for human preachers have to deal with their own weaknesses and the distractions of life in this world: “So who am I to be a watchman, for I do not stand on the mountain of action but lie down in the valley of weakness?” Then he gives the only solution that offers any peace: “Truly the all-powerful Creator and Redeemer of mankind can give me, in spite of my weaknesses, a higher life and effective speech; because I love him, I do not spare myself in speaking of him.”

Preaching is a fusion of two seemingly incongruent things: the knowledge and authority of God joined to the weak limitations of a human messenger. But because we believe God has spoken, and that he has formed the Church to be the medium of his truth, those of us ordained by the Church (to proclaim what God has said and done) do this often criticized act of “preaching”. One way that I seek to give integrity to my preaching––to take seriously what I believe comes from God––is preach to myself and invite you to listen. I do this because of the serious charge given here to Ezekiel. If I do not declare God’s truth faithfully, then God holds me accountable for my listener’s sins. If I do declare God’s truth faithfully, then (speaking of a wicked man) if he refuses to turn from his way, he shall die for his guilt but you shall save yourself. It is a frightful thing to be a preacher!

The bottom line here is that we take who God is and what he says as top priority. This is why Jesus says, If your brother sins…. go and tell him his fault. If he does not listen, take one or two more others with you…. If he refuses to listen to them, tell the church. This extends beyond “preachers” to all  Christians.

What is going on here? First, Jesus wants us to take sin seriously. In the Epistle reading St Paul tells us to love one another. “Love” is a loaded word in our world. It is used (and abused) to speak of many things, from the trite and ridiculous to the grossly immoral. How do we know what love really is? Paul puts “love” here in the context of keeping the commandments. Jesus said, If you love me you will keep my commands (Jn 14:15). Jesus is also saying in today’s Gospel that love for our brothers and sisters means being concerned about sin in their lives. Remember, all Christians are called to be holy ––“different for Jesus’ sake.” And, we are to help each other!

Just as there is a tension in the act of preaching––the contrast of strength and weakness (in God and a human messenger), there is a tension in our mutual quest for holiness. We are to be both critical and humble. Jesus says that if two people can come to one mind about what is right, then that is doubly good. Maybe it takes the counsel of several; often our perspectives are too much our own (or that of the world around us). The ultimate arbiter and authority is the Church. I do not ask you to live according to my opinions and practices, and you are not to judge me merely from your personal understanding (although we cannot escape our personal perspectives, and sometimes they are right). But we are all called to subject our thoughts, words, and actions to the teachings of the Church. It is in the Church that whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

Do we take what God says through the Church seriously enough that we truly try to live it? Do we take what God says through the Church seriously enough that we are willing to confront our brothers and sisters with it? Do we take what God says through the Church seriously enough that we all are willing to be humble with each other and admit that we are a work in progress? Do we remember each day, and embrace the reality, that as Christians we are called to be saints?

Not all of us are called to be preachers, but every one of us who owns the name of Christian is responsible to let the life of Jesus flow into and through us. And we are responsible to others who also own that name; they are our brothers and sisters.

You shall love your neighbor as yourself…. love is the fulfillment of the law. Love means telling each other the truth, and humbly letting God’s truth come to us through the Church.

Site Meter