First Sunday of Lent

 Follow Me.  I Know the Way Out.

Hunger, powerlessness, and inadequacy:  These are the weak spots Jesus struggled with.  Very often, we focus on the battle and Jesus’ subsequent victory and overlook the temptation of the desert itself.

For us, going into the desert for forty days would involve a backpack full of food and an ample supply of water. Jesus had no such store of supplies. He was alone and fasting.  Fasting allowed him to experience need.  On a deeper level, Jesus experiences the profound understanding that, though the Son of God, he needs other people, and that centering one’s life around physical desires is a great deprivation (Man does not live by bread alone, but by every word that proceeds from the mouth of God). Bread is a figure for the communion of friendship and community. This deprivation of human contact is a crucial part of his “desert experience”. He could turn those rocks into bread, but he would eat alone. Notice Satan does not want to give Jesus bread (communion), he simply is tempting Jesus to assuage his physical hunger.

 Jesus’ next vulnerability was his feeling of powerlessness.  Exploiting this, Satan offers Jesus complete domination over the world’s countries in exchange for devotion.  Look at what being submissive to God had gotten him: hunger pangs and loneliness. Milton’s Satan would have whispered into Jesus’ ear: “Better to rule in hell than serve in Heaven”.  He replies to Satan, quoting again from Deuteronomy: “You shall worship the Lord, your God, and him alone shall you serve.”   How often our fear of being powerless leads us to believe that getting power is the answer rather than seeking the Kingdom and serving God. Too often, even “good causes” can become soiled with the ego of creating a utopia.

 The final temptation came in the form quite unlike all the others.  It was the showdown.  In the desert of despair, with no visible sign of God’s presence and Satan close at hand, the desire to experience God’s care and concern in some manifestation becomes Jesus’ greatest vulnerability.  Just give me a sign of your love!  Everyone feels this, especially when things are not going well.  Satan’s answer was to call God’s hand and turn Jesus’ test into God’s test.  Now it is Satan who is quoting Scripture:

“He will command his angels concerning you, to guard you,”
and: “With their hands, they will support you,
lest you dash your foot against a stone.”

Satan quotes from Psalm 91, and Jesus responds with a third passage from Deuteronomy: You shall not put your Lord God to the test”.  The very source of his reasoning---Holy Scripture—was turned against him.  How often do foes of God’s love and unconditional grace bend scripture to turn it from a source of healing love to a weapon? 

This round of Bible Darts over, Satan departs “for a time” suggesting that the tenacity of Satan grows, not diminishes, with defeat.  Being holy and being hounded has a long tradition of being paired. But like Jesus, we may be for a time in the desert; however, simply because the journey gets tough doesn’t mean we walk it alone.  At every turn, the community, animated by the Spirit, joins us and reminds us that we follow Christ into the desert. Consider the well-known story among those in recovery from addiction:

A man had fallen into a pit and could not escape. The first person who passes by offers him comforting words and moves on. The second person writes a prayer for the man and drops it into the pit, and also leaves. The third person jumps into the pit with the man. Astonished, the man in the pit yells, “How is this supposed to help?! Now we are both stuck here.” The man replies, “Yes, but I have been down here before, and I know the way out”.  

Sixth Sunday after Epiphany

 Sacrament, Not Magic

We continue this week with the healing ministry of Jesus, but with Mark’s focus on Jesus not as a wonder-worker, but on Jesus the preacher of the Good News.  These last few Sunday’s we have seen the miraculous healing power of Jesus as the Christ as an extension of himself as the Word of God, spoken to humanity and proclaiming the Kingdom. We have also seen Jesus admonish those he has healed to keep the secret that he is the long-awaited Messiah; so how do today’s readings complement and further our understanding of Jesus’ ministry and mission?

The passage from Leviticus provides a background for Jesus sending the leper to the Chief Priest to attest to being healed and declared ritually pure and fit for worship.

What is fascinating is how blatantly Jesus’ command to tell no one is disobeyed. Mark’s emphasis on the element of secrecy suggests that there is a time when the conditions would make this revelation understandable. Healing may be a sign of the Kingdom, but the one, final act of healing of Jesus’ victory over death that heals the entire world has yet to take place, so there is a concern that people will not fully grasp that their healing is more than a personal triumph over disease, by a skilled physician/wonder worker, it is a preview of the eternal healing of God’s sacrifice of Himself. 

 This universal act of salvation is what we partake of through the sacraments.  The sacraments that have a healing dimension are the Anointing of the Sick, Eucharist, and Reconciliation.  Our healing, like the lepers, is God’s reaction to a suffering world.  Jesus wasn’t a messenger, Jesus is God among us in history as a man in a particular place and a particular time, but God is also forever Spirit sent by Christ to continue animating the People of God in the Church.  The sacraments, then, become the special places of contact where this grace is bestowed upon us.  Sacraments are not magic; they are animated by the Church's faith of which we are a part.  That is why people who have not been baptized do not receive the sacraments, not because they are being rejected from God's grace, but because the sacraments work off of a faith they have yet to experience.  A desire for a sacrament, in and of itself, always points first towards baptism.  In extreme cases, baptism followed by the Sacrament of the Sick is a great grace and the person's faith is strengthened by the faith of the Church to which they now belong. 

 If the sacrament was really a magical incantation, no faith would be required.  The Body of Christ, the Church, into which we are baptized, becomes our great source of strength when our individual faith waxes and wanes as it does in the course of our spiritual journey.  We can approach God and the sacraments that the faith of the Church and the Spirit which animates our community will always provide the supplement to my faith when it is weak. 

The leper in today’s story approaches Jesus with the words “If you wish, you can make me clean”.  Christ’s will is exemplified in the ways God touches us and offers healing as part of the Body of Christ in the sacraments.  Today’s Anointing of the Sick becomes our response to our need of healing in body and soul, and the power of God’s love through the community of the Church announces “It is my will.  Be healed".

Fourth Sunday after Epiphany

 

The Authority to Heal

Jesus is distinguished from other teachers today by being characterized as one who “teaches with authority”; what does this imply?  For one thing, those who taught scripture in Jesus’ time would reference other sources as the basis of their teaching, not claim an independent power of interpretation. To some extent, scripture scholars do this today in what is called exegesis, or the attempt to understand through careful critical methods the intent of the original author by considering the language and context of the scripture under study. When a person simply uses oneself as the basis for interpretation, it is called eisegesis.  Jesus’ method of teaching, “with authority”, and the action of commanding demons, positioned Jesus as a great prophet in the line of Moses.

Jesus did not use any particular rite of exorcism, no formula, he simply commanded the demon to come out, and the demon revealed Jesus’ identity as “the Holy One of God”, the same language used to describe the priests in the line of Aaron. Jesus is being revealed in Mark as having the priestly and prophetic qualities of the Messiah. The demon is promptly silenced because to reveal him as Messiah would only fully be revealed after his resurrection and in light of his kingdom “not being of this world”; the time was not right.

Mark’s gospel portrays God’s presence in Jesus as one that is imbued with the power to act as God, to teach as God would teach, and heal as God would heal. Jesus does not initiate a “battle plan” to overthrow the Roman authorities but ignites the world with God’s saving love.

We, like Jesus, are empowered to act. Through the Holy Spirit dwelling in all believers who follow Christ, our presence announcing God’s love is imbued with the healing authority of God. Our lives should rest on the confidence that although our world is “passing away” as St. Paul preached last Sunday, it is within this world that God continues to act with great compassion and healing.

Such radical Good News often divides, as it did in Jesus’ time, and even among his disciples. Our unity with one another doesn’t come so much in the authority of our “scribes”, though scripture and the teachings of our institutional elders is an important foundation for our faith, our unity comes through our sacramental union with the Body of Christ----one another as mediated by the Holy Spirit.

What is truly a life of radical service is more than political action, social justice, and committees, although these must be an integral part of our being Good News; radical evangelical service seeks communion--being with-- with the sick, hard-hearted, and demon-possessed of the world. Rather than simply developing programs of change, we are the change, and the power of God when we become good news, one person, at a time. This is how the Kingdom is announced, and the reign of God proclaimed.

Second Sunday after Epiphany

 

"Can you hear me now?"

Unity without Uniformity--Diversity without Division

           

Thus week begins Christian Unity Week, which raises awareness of what we as Christians share in common rather than what divides us. According to the Center for the Study of Global Christianity (CSGC) at Gordon-Conwell Theological Seminary, there are approximately 41,000 Christian denominations and organizations in the world. Each of these groups defines itself in some manner that distinguishes them from the other 40,999.  At first, this may seem rather disheartening, but Christianity since its proliferation in the first century has been diverse; in fact, it is probably more accurate to discuss first century “Christianities” to accurately represent the depth of the early divisions.  Early on, some believed Jesus was not divine, but a person “inspired” by God.  Some believed that one must first become a Jew to be a Christian.  Some believed in a Christian God of Jesus and an Old Testament God. Such issues, for the most part, resolved themselves by the early fourth century at the First Ecumenical Council of Nicea. However, from this unity (and some would argue uniformity) came the Great Schism of 1054 where East and West divided, and later in the sixteenth century when there was a split within the Roman Church that began the Protestant movement and ensuing multiplicities. Did I mention the Popes and anti-Popes between the third and fifteenth centuries? What are we to make of all this?  What is the difference between division and diversity?

            Today, we begin reading St. Paul’s first letter to the Corinthian church.  Like Christianity at large, Paul’s large Church at Corinth was on the verge of splintering into several different communities.  In his letter, he addresses three key issues: Division—no one could decide on whom to follow; Sexual Immorality---one member of the church was sleeping with his stepmother; and Lawsuits—on top of all this turmoil, it seems there was a rash of lawsuits among the community. Paul’s wise counsel is still valid today. Regarding division, Paul remarks “It is not important who does the planting [of the seed of faith] or the watering. What’s important is that God makes the seed grow”(3:6-7). Regarding sexual sin, Paul counsels confrontation and the opportunity to repent. For lawsuits, he counsels handling disputes internally. The point is that the community must place Christ at its center and the love of Christ must animate the community in all it does. There is no “rule book”, but rather the Spirit of discernment. Paul famously declares “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible…. I have become all things to all people so that by all possible means I might save some.   I do all this for the sake of the gospel, that I may share in its blessings.”  Paul’s understanding of freedom wasn’t to go one’s own way but to use freedom to enter into the world in an intimate and meaningful way, to use one’s freedom to establish relationships rather than abandon them. In short, Paul speaks of the freedom to love as God’s love reaches through and beyond Israel, to the “nations of the world”. Devotion, not doctrine gives Christians unity.

            Jesuit father John Whitney, in a recent NY Times article, is addressing the issue of the protest of the firing of a gay vice principal and the reaction to the students “making a mess” in their opposition to the firing.  He responds in the article by putting “making a mess” as being consistent with church tradition. More importantly, he discusses the dynamics of controversy without division over the issue as to whether or not Gentiles could become Christians.

           

            “What is most amazing about this moment in the Church [the Gentile controversy] is how the community comes to decide, together, what is to be done. There are debate and disruption, but it is not seen as division; rather, it is the way the Holy Spirit is working within the community. Further, this debate is grounded in human experience, and not on tradition or on the power of office. Rather than beginning with Scripture—with the Torah or the Prophets—the community begins with the experience of the faithful: with the testimony of Peter, Paul, and Barnabas—none of whom claim special authority in the face of the communal discernment, but all of whom, instead, simply testify to the way in which they have seen the Gentiles touched and filled with the grace of the Holy Spirit…. Here is diversity without division, complexity with separation, debate, and dissent without the need for punishment or condemnation. In listening for the living Spirit of Christ Jesus, the Church begins by listening to the sinners and seekers who are his body in the world.”

            This is true diversity and unity rather than division spawned from insistence on uniformity. When we orient ourselves to listen to the other and honor the experience of faith, we don’t abandon unity because this listening is done as our worship. The Spirit is alive when there are people speaking from the heart and confronting the community out of love.  Because some of our practices and doctrines differ, we worship God insofar as we love one another, listen to one another, and honor the Spirit present in all our communities.  Very often, as in the case of Israel, God speaks through a community as well as to a community. What is your neighbor saying?  Are you listening?

The Nativity of Our Lord, Jesus Christ

 

Expect the Unexpected

"Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David, a savior has been born for you who is Christ and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger."

 I want to begin this Christmas season by focusing on the call of the shepherds rather than moving right to the Nativity.  In fact, if you follow the various gospel readings that the Church offers, you would find the vigil Mass (afternoon of the 24th) through the daytime Mass (Sunday mid-morning) the Christmas story, and the theology of the Christ across three of the four gospels--quite a rich fare which few, unfortunately, experience.

Back to the shepherds, then.  Shepherds were a despised lot in Jesus' time. You can lump them in with tax collectors, prostitutes, and Samaritans.  Of course, as we have seen throughout God's interaction with humanity, this makes them prime candidates for a special grace.  So, it was to them the invitation was extended.  The much-discussed "wise men" or magi, come later (probably didn't arrive until a year or so after the birth).  

So, as the story goes, as with all angelic visitations, it begins with fear.  It takes a lot to scare a shepherd who defends his flock from any number of hazards; they are a grizzly lot.

But, as the gospel records, "...they were struck with great fear".  The appeal of the angel not to fear is based upon the message of a savior that will "be for all the people."  This is followed by a "multitude of the heavenly host" singing "Glory to God in the highest."  Quite a night for the shepherds, and some essential truths about the nature of God and salvation for us tonight.

Like God's appointing David as king (the least likely candidate), God's favor rests on Mary, Joseph, outsiders like the Magi and shepherds.  Notice the absence of anyone really important like Temple priests, scribes, Pharisees, important legates, or even the chief priest.  God's dealing once again with the complete outsiders, widely believed to be outside of salvation history.  How ironic, then, that these were the people most intimately associated with God's arrival as the Christ.

If Advent has sharpened our senses for seeking justice and finding a place with the poor to be in the right place; this visitation of the shepherds reminds us that we are now in the right place at the right time---with the poor, alone, late in the night. Dismal.

But it is with the outcast, far from the comfort of daylight, deep in the night, that God's greeting arrives proclaiming joy and salvation.  Like so much of what God has done in his relationship with humanity: "Who woulda thought?"

In your deepest moment of darkness and doubt,  when your prayers are bouncing back off of the ceiling, ridiculing your attempt to reconnect with God after seemingly failing every time, I want to remind you that those prayers that you think mock your devotion made it through.  They were in God's heart before they ever left your lips. Like the shepherds, the most unlikely folks in the most unlikely place, God finds us.  Search no further than your need, your loneliness, your feelings of being left out. For the still small voice of God speaks to you here, now, inviting you to come home and find the sign of God being with you in the most humble of circumstances.  Join with Christians worldwide to not give up following the light until it rests over the manger where Christ is to be found---in the most unlikely place, at the most unlikely time. 

Sixth Sunday after Pentecost (July 12)

A Little Seed Goes a Long Way

Today’s gospel presents us with a parable that is quite striking. For us, we are part of the “inner circle” of Jesus’ disciples who get it and wonder why Jesus wouldn’t be willing to explain it to the crowds, but rather seems to dismiss them as being blind and deaf. Why, then, speak to the crowd at all? Jesus was not trying to win over crowds, but to call individuals to follow him; Jesus wanted people to walk with him, not for him.

The crowd is the landscape, and Jesus is the farmer sowing himself, giving himself as the Word of God with the power of words to germinate in the hearts of those who are listening and whose hearts are fallow, but not sown.

Jesus is, in Greek, the logos, or word of God. In Hebrew, dabar, the essence of logos. But both terms suggest much more. Logos suggests God’s reason, His willed purpose revealed in Jesus. Dabar is the essence of the speaker contained in the word, much as the potential of a plant is hidden within the seed.

Jesus’ interpretation in the more extended version of today’s reading was not, however, likely part of Jesus’ first discourse. It was added to allow the reader to be part of the inner circle rather than the clueless crowd left scratching their heads. The purpose of interpreting the Gospel in this manner was to emphasize ultimate success despite what appears to be a complete failure. This is why Jesus suggests that the harvest of the small amount of seed that falls on fallow earth will reap a harvest of “a hundredfold”; the good average yield is sevenfold.

God’s ultimate purpose for humanity as embodied in The Kingdom---the community of believers as the living word of God’s sowing---is that despite what appears to be crucifixion and death is resurrection and life. Our hearts, as landscapes, have captured little of God’s Word; but this is sufficient for building the kingdom. Tend to the small patch of fertile heart, and don’t allow the vast fields of barren soil to dishearten you. If faith is a mustard seed, you don’t need a lot to realize a spectacular harvest.

Seventh Sunday after Pentecost (for Next Week)

The Weeds in the Wheat: Stay Out of the Garden! 

 

This parable is part of a series of parables Jesus continues to use, which develops Matthew’s theme of fulfillment (“I will open my mouth to speak in parables; I will proclaim what has been hidden from the foundation of the world”--Psalm 78). Indeed this parable is part of a series of parables about the acceptance and rejection of Jesus. This theme of acceptance tinged with rejection is especially relevant for Matthew’s community, who, at the end of the first century, is experiencing rejection within the Jewish community.

 Today’s parable suggests the “weeds” appearing among the “wheat” represent those within the Christian community who are subverting Christ’s kingdom, “the field.” On another level, the field is the landscape of the human heart where the Christian must pursue the spiritual life while struggling against the evil from within.

In response to the “weeds among the wheat,” Jesus counsels patience and tolerance. It is the Son of Man who will oversee the final judgment and separation of the weeds from the wheat. We are asked to refrain from weeding the fields lest we destroy the good with the bad. Christians on a weeding tear have historically done a great deal of damage. Think of the Inquisition and the Crusades as a couple of notable examples. In considering the substantial damage done to the kingdom by zealous gardeners, best we leave the wedding to the pros (ref. The Trinity). But what can we do with our itch to weed? 

Perhaps our zealous weeding should first be practiced within our hearts, where the Holy Spirit and mature spiritual direction can bring about a more excellent purification. Put away your weed killers and trowels; see what the weeds look like first that lie sprouting within your heart, and by the time you have finished that job, God’s judgment will surely have been visited upon the world.