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.

Sunday, August 31, 2014

The Other Side of the Gospel

August 31, 2014–– 22nd Sunday in Ordinary Time
Jeremiah 20:7–9 / Romans 12:1–2 / Matthew 16:21–27
The Other Side of the Gospel

Gospel means Good News. The Good News can be expressed a number of ways. Perhaps the most well-known is John 3:16––For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. God’s love is a major and recurring theme throughout Scripture. A popular Evangelical cliché says “God loves you and has a wonderful plan for your life.” So, again, Gospel means Good News.

There is a prominent TV preacher (whose name I’ll forgo) who uses a stadium for the crowd that gathers each week to hear his always positive “talks” (I can’t bring myself to call them sermons). Now, only the Lord knows his heart, but he is not proclaiming the whole counsel of God. His is an incomplete and stunted “gospel”. I have never heard or read anything from him that boldly proclaims Jesus’ words in today’s Gospel: Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. This is the other side of the Gospel.

There is no good news without bad news. The very word “good” requires a larger context that provides its contrast. No one has reason to be happy about being found if they have no idea that they are lost. To have any comprehension of being “saved” we must first know that we are in grave danger. The Good News of the Gospel comes to us in the context of the bad news of sin and the very real and appropriate fear of a holy God.

We live in a part of the world that can avoid facing this. We can insulate and distract ourselves from ultimate reality––for a while. Our danger right now is not that of our Christian brothers and sisters in Iraq and Syria. For them, the danger is a very real persecution. They are faced with the issue of whether Christian Faith is worth dying for (the very literal application of Jesus’ words here). Our greatest danger is seduction. We are inundated in an atmosphere of comfort, convenience, and pleasure. We face hard things, of course, but we want answers that do not cost us the price of even a personal inconvenience. The world tells us we should be able to spend our money on what makes us feel good. The world tells us that our culture’s obsession with sex as a means (and a so-called “right”) for personal pleasure is not so wrong. The closest we get to persecution (so far) is the ridicule and vitriol directed at us when we try to give a witness to traditional Christian values and morality. And there is a suggested way to avoid that: keep religion private; do not give your “personal” beliefs expression in the “real” world because “faith” (instead of being any kind of objective reality) is just an inner feeling that helps some people feel good. This is a betrayal of the Gospel.

We can too easily forget––too “conveniently” avoid––facing a huge divide that is clearly revealed in Scripture and taught by the Church. Jesus warns Peter about thinking not as God does, but as human beings do. We do not like to hear this. It goes against everything the culture around us believes. It goes against our natural desires for ease and comfort. It is obvious that a one-sided “positive” gospel can attract––the popular stadium preacher proves it, but that does not negate Jesus’ warning in another place: Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few (Mtt 7:13,14).

The Scriptures give this other side of the Gospel over and over. God speaks through Isaiah:
For my thoughts are not your thoughts,
neither are your ways my ways, says the LORD.
For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts (55:8,9).

This is what St Paul is exhorting in today’s Epistle: Do not conform yourselves to this age, but be transformed by the renewal of your mind…. (Rom 12:2). If we are too much like the world around us, our souls are in danger!

Yes, our salvation is based totally in Jesus Christ. Yet this is more than what Jesus has done for us. Christianity is not merely forgiveness. Billy Graham’s famous Crusade invitation was accompanied by the song Just As I Am. That is indeed the love of the Gospel. God welcomes you just as you are. We do not have to become, first, “good enough” to gain God’s attention or earn his love. But––and this is a huge interjection––God does not leave those who belong to him where they are. We are to be transformed. We are to become like Jesus.

Christian Faith means following Jesus. And before we can hope to follow Jesus into the glory of the resurrection, we first follow him to the cross. This is the other side of the Gospel. The way that we are transformed into his likeness is to put to death in us all that is not like Jesus. When I want to please myself instead of loving and serving others, the Spirit of Jesus in me wants to put that to death. When my thinking is not as God does, but as human beings do about things such as money, possessions, sex, power, or even “freedom”, then I need to follow Jesus and submit my errant thinking to the cross.

It would be nice if the role of a Christian preacher was only to make people feel good. Sometimes I feel like Jeremiah in today’s reading: 

I am ridiculed all day long;
    everyone mocks me.
Whenever I speak, I cry out
    proclaiming violence and destruction.
So the word of the Lord has brought me
    insult and reproach all day long.
But if I say, “I will not mention his word
    or speak any more in his name,”
his word is in my heart like a fire,
    a fire shut up in my bones.
I am weary of holding it in;
    indeed, I cannot.

I have been called a “Bible thumper”. I have known people to leave the congregation because what was preached offended them. But some day I am going to stand before the Judge of all the earth––as are each of you––and there will be an accounting. Matthew gives us these words from Jesus: I promise you that on the day of judgment, everyone will have to account for every careless word they have spoken (12:36, CEV). I do not want to be “careless” in my preaching. I want to be faithful to what God has said. To be faithful to my calling, I must give the other side of the Gospel, especially when the Church faithfully draws our attention to texts such as these.

But before I quit I want to be clear. It is not my intent––and Jesus did not say these things––to discourage us or merely make us feel guilty. Notice that I said “merely”. Guilt is a good thing when it accomplishes its intended purpose. Paul told the Romans: God has locked all people in the prison of their own disobedience so that he may have mercy on them all (Rom 11:32). God wants us to know the full hard truth so that we run to him. That is the Gospel. In spite of the hard things––even through them––God is at work for our salvation. Jesus gives us the whole truth because he is our Savior.


Hear, truly hear these words of our Lord: Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. This is the Gospel.

Sunday, August 24, 2014

God At Work

August 24, 2014 –– 21st Sunday in Ordinary Time
Isaiah 22:19-23 / Romans 11:33-36 / Matthew 16:13-20
God At Work

Peter’s profound declaration about Jesus and the response of Jesus to Peter is one of the bedrock Scriptures of Catholicism. We hear this and it seems so apparent. Yet there are devout Christians who read and hear this and do not see it. I was one of them for almost fifty years of a dedicated faith life. When I finally “saw it”, it was as if someone gave me a major missing piece to a puzzle. After years of trying to be sure I was interpreting the Bible properly and faithfully proclaiming Christian Truth, I found relief in this text about the Church because it released me from trying to figure out all the things of God within my own understanding. Jesus has provided a protected authority.

On the other hand, being overly familiar with a text––as most practicing Catholics are with this Gospel––can limit one’s understanding. Even as I found a new “release” in these words, it is also possible for some people to hear this with a “restriction” from seeing beyond one basic truth. There is more here than Jesus founding the Church and establishing Petrine primacy.

This is not some isolated incident. It does not stand alone. It is not meant to be lifted out of its scriptural setting and isolated into one of several key dogmas. As we read and hear Scripture, we are being pulled into the activity of God who is at work for all that is right and good and true. This is part of God at work for our salvation. I say “part” because God was at work before this and he has been at work since. God is at work right now for our salvation!

God was at work when Isaiah was writing. There had been unfaithfulness in Israel. God’s desire for his people had been corrupted. Instead of being a model to the nations of who God is, Israel had become like the pagan nations around them. But in the words of St Paul in last week’s Epistle, the gifts and the call of God are irrevocable. God never abandons his purpose to have a people who are distinctively his, and belonging to God “distinctively” means being holy––“different, for Jesus’ sake”. There comes a point where God says Enough! to the Shebnas who profane his name; God raises up people like Eliakim, people who honor the ways of God.

Think about this: God at work means, among other things, that he uses real people. Eliakim was a man, like us, who had a heart for God. Peter was a man––very much a regular human person with idiosyncrasies and weaknesses just like we have––but Jesus set him apart in a very special way for the work God is doing to save us.

In last week’s homily I differentiated between the big-picture––macro––activity of God and the small, detailed––micro––ways that God works in individual people. Peter was selected for a huge role in the big plan of God. The scope of the Church is beyond any one person’s comprehension, yet Peter was indeed a single individual. Jesus responded to Peter on the basis of who he was as one person. The same can be said today of Pope Francis. There is excitement and a palatable Spirit of Life in Pope Francis because he opens himself to Jesus.

Now, just because the “big” and the “personal” come together so demonstrably in people like Eliakim and St Peter and Pope Francis does not mean the same dynamic does not happen in people like you and me. We may not have recognition nor high visibility in the Church at large, but you and I can be personally so plugged into the big activity of God at work that we give witness to what is right and true and good within our own circles. When we confess with personal conviction that Jesus is the Christ, the Son of the living God, as Peter did, we get pulled into the same saving scope of God at work that has marked all the people of God through centuries and millennia. Each one of us can model holiness: being different for Jesus’ sake.

As we gather week by week in the Church that Jesus inaugurated with Peter, you and I––as individual persons––are participating in what it means––and has meant through the ages––that God is at work for our salvation. It is so intimate and at the same time so immense that we cannot fully comprehend it. All we can do is worship…. to bow our minds and hearts before the God who can work a salvation big enough for the whole world––truly a catholic salvation, and at the same time meet each one of us at the point of our personal need. Do you see it? God is at work in the Church founded by Peter; God is at work in you as you give yourself to him

What is your response to our Lord? How can we express such grandeur? The Holy Spirit has given us words through the Apostle:


O the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways! "For who has known the mind of the Lord, or who has been his counselor?” "Or who has given the Lord anything that he may be repaid?” For from him and through him and to him are all things. To him be glory for ever. Amen.

 
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