Category: homilies

In these early weeks of “ordinary” time we are increasingly introduced to Jesus and to the beginnings of his public ministry. In Matthew’s Gospel today we hear described how Jesus began his public ministry in the wake of the arrest of John the Baptist. And Matthew tells us Four things regarding this ministry of Jesus: its Context, its Content, its Call and its Comprehensiveness. Let’s look at each in turn.

I. The CONTEXT of Jesus Ministry – The text says, When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.

The relocation of Jesus northward from Judea up to Galilee tells us some important truths. First, it tells us of the hostility of the southern regions to the message of John the Baptist and Jesus. The area in and around Judea which included, principally, Jerusalem was controlled by a sort of religious ruling class (the Sadducees especially, and to a lesser extent the Pharisees). Since they were in strong but often controverted leadership in these areas, they were far less open to ideas which in any way threatened their leadership or questioned the rituals related to the Temple.

As we know, Jesus did not come to abolish the Law but he did come to fulfill it and this was threatening to those tied to the current status quo, most of whom did not distinguish fulfillment from abolition, and saw only threat. Further, the Herodian dynasty was also threatening especially in the south and had arrested John the Baptist.

Jesus thus, moves north to more fertile territory to begin his public ministry. The Jewish people in Galilee were less hostile. In fact the people of Jerusalem often looked down upon them for their more simple, agrarian ways and “rural accent.” But here was more fertile ground for Jesus to begin.

Now there is an important lesson for us in this. While we must carefully preserve Christian orthodoxy and only accept a development of doctrine that is organic and faithful to the received Apostolic Tradition, it is also true that we can sometimes stifle the Holy Spirit who will speak to us through unexpected people and in unexpected ways.

The Pharisee leaders simply rejected the notion that any prophet could come from Galilee. When Nicodemus encouraged them to give Jesus a hearing they scoffed: Are you from Galilee too? Search and see that no prophet arises from Galilee (Jn 7:52). It is possible for us to insist upon things where freedom is permitted for a Christian. There are various degrees of expression permitted in the liturgy and there are often different schools of theological thought which the Church sanctions.

Balance is required of us. There may be preferences that we have for Thomistic formulations, Carmelite spirituality, charismatic worship, or traditional Latin Mass worship. Such things are legitimate matters for on-going discussion, but we can too easily be threatened by what the Church currently deems to be legitimate diversity. Discovering a the range and limits of diversity is an on-going matter for the Church but we ought not permit the field of our own soul to be hostile to Jesus and his ministry, which may come to us more diverse ways that we, of our self, prefer.

How tragic it was for Judea that Jesus thought he had to move on to more fertile territory, and what a blessing it was for Galilee that he moved there. The fact is, that unfounded stubbornness can be hinder the Word of God in us. Jesus moved on to a more accepting context wherein his ministry could bear the greatest fruit. St. Gregory the Great has this to say about the context for preaching and necessary fertility of the field:

For frequently the preacher’s tongue is bound fast on account of his own wickedness. as the psalmist says: But God asks the sinner: Why do you recite my commandments? (PS 50:16) On the other hand it sometimes happens that because of the people’s sins the word of preaching is withdrawn from those who preside over the assembly as the Lord tells Ezekiel: I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them, for they are a rebellious house. (Ez 3:26) He clearly means this: the word of preaching will be taken away for they are unworthy to hear the exhortation of truth. It is not easy to know for whose sinfulness the preacher’s word is withheld, but it is indisputable that the shepherd’s silence while often injurious to himself will always harm his flock. – (St. Gregory the Great Hom. 17,3, 14)

For Galilee there was this boon: The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined (Is 9:2) But for others, Jesus had only this to say, Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. (Matt 21:43)

II. The CONTENT of his MINISTRY – The text says, From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”

We have discussed before the careful balance of Jesus’ preaching. He is willing to challenge and so say, Repent! But he also declares the good news that the kingdom of heaven is at hand! Accepting the ministry of Jesus requires that we avoid both presumption and despair.

To those who make light of sin and their condition as a sinner, Jesus says repent. It is wrong to presume that we do not need an on-going healing power from the Lord to overcome our sin. And perhaps our greatest sin is our blindness to our sin. Most human beings do not seem to comprehend how serious their condition is. The word translated here as “Repent!” is μετανοεῖτε (metanoeite) which means more literally “to come to a new mind, or a new way of thinking.” In our sin soaked world where sin is so pervasive as to almost be unnoticed, Jesus says, “Come to a new mind. Understand your condition and need for mercy and grace. Come to understand that without the rescue that only God can give, you are lost.” And hence we are told to reject presumption.

But we are also told to reject despair, for the Kingdom of God is at hand. In other words, the grace and mercy of God are now available to rescue us from this present evil age and from our carnal condition. Through Christ we are granted admittance to the Kingdom and the Spirit of God can overcome our carnal, sin nature and bring us true holiness.

The proper mean between presumption and despair is the theological virtue of Hope. By hope we confidently expect God’s help in attaining eternal life. By proper metanoia (repentance) we know that we need that help, and by hope confidently reach for it.

In our own proclamation of the kingdom we also need the proper balance exhibited by Jesus. Consider how, with children, that if all they hear is criticism they become discouraged (despair). But if all they hear is praise and are never corrected: they become spoiled and prideful and presume everything should be just as they want it.

For the Church too, a balance is necessary. Too many expect the Church only to affirm and “be positive.” But this leads to a more selfish and incorrigible world and to a presumption that nothing matters (as we can plainly see). Thus the Church must announce the call to repentance. But the Church must also offer hope and mercy to sinners. She must offer grace though the Sacraments and by her preaching which, with God’s power, makes the Kingdom of God to be “at hand.”

III. The CALL of his Ministry The text says, As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, “Come after me, and I will make you fishers of men.” At once they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him.

Jesus, in building his kingdom, summons men to follow him. He will train them to be the leaders of his Church as Apostles. The Kingdom of God is not only about calling disciples but also about developing leaders to provide order and authority in the Church.

Even the most “democratic” of organizations requires authority and leadership. Without these there is anarchy and a battle of wills. Hence the Lord calls not only disciples, in the early stages of his public ministry, he also grooms leaders. Consider three things about the Lord’s call here.

A. His ARTICULATENESS: He says to these apostles, Come Follow me! Notice that his announcement is unambiguous. Good leaders like the Lord are clear to make known what they ask, indeed, what is demanded. He is clear to set the course and point the way. And HE is that way.

B. His APPEAL – Jesus must have had a personal appeal and exuded an authority that was strong and reassuring. His appeal to them was personal: come follow ME. He did not merely say come and “learn my doctrine,” or “accept my vision.” He said, follow ME. So too, as we hand on the faith to our children and to others, we cannot simply say, here is a Catechism follow it. We must also take the next step and say follow the Lord with me. We cannot simply say what a book says, correct though that book is. Ultimately we must be able to say, I am a personal witness to the fact that God is real and that the truth he has given to the Church is authentic and is changing my life. Our appeal must include the personal testimony that what we proclaim is real and is changing our life: COme and go with me to my Father’s house.

C. His APPROACH – Note that the Lord builds on what they know: fishing. He starts with the familiar to draw them to the less familiar. In a way he is saying that the gifts they are currently using are just the gifts they can use as leaders in God’s Kingdom. Fishermen are:

• Patient – Fishermen often wait long hours for the fish to bite. So too as Apostles and Bishops there must be a patience, a capacity to wait long periods before there is a catch for the Lord.
• Perceptive – Fishermen learn to know the fish and their behavior and what attracts them. So too Apostles and clergy must learn of their people and what will attract them to Christ.
• Persevering – Fishermen must often go out for many days with little catch. Only through perseverance is there real gain in fishing. So too with the Work of the clergy who may go long stretches with little to show. The gospel may go “out of season” even for decades in certain cultures (like our own). The good leader will persevere, will stay at the task.

IV. The COMPREHENSIVENESS of his Ministry – The text says, He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

Therefore note that all of Galilee was his mission field and he covered it comprehensively. He also cured of every disease and illness. And thus the Church is catholic and must also address every part of the world and provide a comprehensive vision for life. We may not have the power to simplistically cure every ailment and problem, but we can provide the vision of the Paschal mystery that sheds light and brings spiritual healing to every affliction. If we are suffering and dying, so to did Jesus but only to rise and be glorified on account of his fidelity and obedience.

So too for the Church and for the Christian, the grace and the comprehensive answer to every affliction is that we are always carrying about in our bodies the dying of Christ so that the rising of Christ may also be manifest in us (2 Cor 4:10). We seek to bring healing to everyone we can, and where physical remedies are not possible, the truth of the Gospel reassures that every Friday, faithfully endured, brings forth, by God’s grace an Easter Sunday.

Here then are four crucial insights to the beginning of Jesus public ministry. They remain for the Church and for all of us who would follow in Jesus’ footsteps important insights for us to acknowledge and imitate.

Now journey with me back to 1971, a year of funny hair to be sure, but here is the old Classic “Come and God With Me to My Father’s House”

I. The Paradox of this Night – In a way, we are too familiar with the Christmas story, and so many of its strange paradoxes and stunning “absurdities” fail to shock and amaze us. And yet it does not take long to consider that no human being would ever craft this sort of entrance of God into our world.

Surely we would envision God’s entrance in Cecil B. DeMille proportions.  (DeMille was producer of “The Ten Commandments” and other classic Hollywood Epics, in case I’m showing my age). Yes, there would be grand sets, a cast of thousands, palaces, trumpets, processions and signs and wonders seen by the whole world! Kings and Queens, heads of State, would be featured as among those first notified by Angelic Ambassadors of the imminent arrival of God, and they would set out to meet God in reverential fear. A palace or temple (on a lofty mountaintop) with polished marble floors, high ceilings and walls gilded with gold and fine carvings would be the place of God’s arrival. All would be in readiness for the arrival of God!

And when he came he would not come as an infant. He would not come as the reputed child of a peasant couple from a “hick town” in the north. No! God would come in all his glory, child of no one, and Father and King of All; very adult, indeed he would come as the Ancient of Days! He would descend on a kind of lightning bolt escorted by myriads of the heavenly hosts in a display so stunning that no one in the whole world could miss it.

And as for God’s enemies? They would cringe before his awesome glory, realize how wrong they had been, and either repent, or run away in a futile attempt to escape.

Yes! such is the entrance that fits our God; at least as we would design it.

And thus the real Christmas stuns us by its humble simplicity. And if we really ponder how different it is from any human standard, we cannot avoid saying, “Are you kidding?” Even the few details that mildly comport with our notions (angels, wise men, a star, emperor talk like Evangelion and Kyrios) are so understated. Only a few hidden souls even seem to notice or experience these .

And then there is the crushing poverty and utter humiliation. He comes as an infant. Yes! God as an infant! And not only is the Lord not born in a palace, as would befit him, he is not even born in a warm house. He is born in a filthy, smelly stable, not far from animal dung;  a cave really, down beneath an Inn while people comfortably lodge above. An ancient antiphon of the Church speaks to our astonishment:

O magnum mysterium,(O great mystery)
et admirabile sacramentum, (and wondrous sacrament)
ut animalia viderent Dominum natum, That animals would see the newborn Lord
jacentem in praesepio! (lying in a manger (food trough))

Yes, it is a great mystery. Why all this? Why so hidden? Why so lowly? If God is going to enter and announce good news, why so secret? It is almost as though he doesn’t want to be seen or known! Why this “silent night” ?

In a word, “Humility.” How is pride to be conquered? By humility! Darkness cannot drive out darkness; only light can do that. Hatred cannot drive out hatred; only love can do that. And pride will not drive out pride; only humility will do that.

What does pride have to do with it? Everything! Satan in pride said, “I will not serve!” and so he, along with a third of the angels fell from heaven like lightning. Adam and Eve disobeyed God in pride saying, in effect, “I will not be told what to do. I will decide what is good and evil, I will know good and evil for myself and not be told by anyone, even God who gave me everything.”

This is pride. And God will conquer it with humility. He is born in a very low place, in grave need and poverty. He is acknowledged and praised only by a few “nobodies” and a few foreign wise men. Scripture says of Jesus lifetime of humility:

1. Being in very nature God, He did not consider equality with God something to be used to his own advantage;rather, he made himself nothing by taking the very nature of a slave, being made in human likeness. And being found in appearance as a man, he therefore humbled himself, becoming obedient to death— even death on a cross! (Phil 2:4-8)
2. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich. (2 C0r 8:9)

Yes, this is God’s way. We humans try to fight fire with fire, violence with more violence, abused power with more abused power, and crime brings crime forever and the cycle of violence continuously spins. In striving to vanquish our foes, we become too much like them, and Satan wins no matter who loses.

But God catches Satan not by being like Satan, but by being different. He vanquishes hate with love, darkness with light, retribution with mercy, and pride with humility. God’s “foolishness” traps Satan and the worldly-wise in their own designs. Humility conquers pride because pride can only rush headlong into its own premises. In a battle against humility, to win means you lose! And thus Satan “won” at the cross, but, in the process, lost everything for He gave Jesus a chance to humbly obey and thereby undo prideful Adam’s disobedience.

And thus tonight the Lord comes humbly, silently, almost stealthily. His methods are utterly incomprehensible to a prideful world, governed by a prideful and fallen angel. But here he is, in all his puzzling paradox and we ought to pray and repent to understand even a little.

II. The Peace of this Night – In the midst of all this paradox where pride is overwhelmed by humility, comes this offered blessing for those, like the Shepherds, humble enough to hear it: and on earth peace to people of good will (Luke 2:14). Yes, though many angels spoke this, only a few were humble enough and had their wills disposed enough to hear it.

Peace…what is this peace that is offered to us? For too many, the word “peace” is something of an abstraction. We know it is the absence of war and conflict. But what is peace, more positively, more fully understood?

The Greek word translated here as “peace” is εἰρήνη (eirene) which most literally means, to join or tie together into a whole; to have wholeness; the experience we have when all essential parts are joined together. Peace is God’s gift of healing and wholeness.

And thus tonight, if you are I are humble enough to find Jesus in the humiliating and unexpected reality of his birth, he has this gift to offer you: peace, wholeness, integration, healing. But it is a gift offered in humility, and available only in humility and to the humble. It is not a gift we will find in the pride of our own agenda and expectations. Healing and wholeness come only through humility. Pride is poison, humility is healing.

And, as most of us know, who have lived long enough to experience it, our greatest healings and the deepest sources of our peace have come not from our strength, but from our weakness, from the difficult and painful moments of our life, from those moments when were were humbled enough to authentically cry out, “Help Lord!” And then he went to work.

Tonight the Lord enters our pain. He is found in poverty, in humiliation and even rejection. He is found in a low place, a cave where one has to stoop to enter. But this humility is necessary to overcome our pride.

And in the midst of the Lord’s humility and ours too, a little hand is stretched out, so little he can only hold our finger. Yes, in this humble place, with our humble God there is a healing, a gift of peace that is offered. And if we are humble enough to be of the good will to receive it, is ours.

Somehow an old song comes to mind. I have it on the best of the authority that one of the humble shepherds sang it on his way back from the humble cave, where the humble Lord’s infant hand took hold of his and the peace offered to those of good will became his. Yes, I have it on the best of authority that that humble shepherd sang this song:

Shackled by a heavy burden
Neath a load of guilt and shame
Then the hand of Jesus touched me
And now I am no longer the same

He touched me, oh he touched me
And oh the joy that floods my soul
Something happened and now I know
He touched me and made me whole

Since I met this blessed savior
Since he cleansed and made me whole
I will never cease to praise him
Ill shout it while eternity rolls

And on Earth, Peace, to all of good will.

What is the perfect gift? We tend to answer this question more in terms of what we want. But today’s Gospel teaches us that the perfect gift is what God is offering, more that what we specifically want. One of the goals of the spiritual is to come to value, above all else, what God offers more than our latest interest of perceived need.

In reviewing today’s Gospel I am going to take a stance regarding St. John the Baptist that I realize is not without controversy. As the Gospel opens John, who is in prison, sends disciples with a strange question for Jesus: “Are you he who is to come, or should we look for another.”  This is a strange question for the one who pointed Jesus out and spoke so powerfully of him.

Many of the Fathers of the Church (Chrysostom, Gregory the Great, Theodore of Mopsuestia, inter al) have interpreted John’s question as merely rhetorical and a way of teaching his reluctant disciples to follow Jesus.

I however adopt here a different stance. That John’s question is sincere and manifests some puzzlement, even discouragement for the reasons stated below.

I mean no impiety by this. The depiction of biblical figures, even the greatest heroes presents them in very human terms. Abraham, Jacob, Moses, David, all the judges and prophets, on down to the apostles, present men (and women too) who are not perfect from the start, who struggle to understand and have perfect faith, and some of who sinned greatly, even to include murder. This is one of the most powerful aspects of the Bible, that God is able to take and work with imperfect and struggling human beings and draw them to great sanctity and accomplishments.

And thus, out of no impiety, but out of respect for biblical tradition I approach this Gospel at what seems to me to be its face value. If St. John is merely asking a rhetorical question, it seems odd that Jesus did not get the memo and sends and answer back to him, asking him (and us) not to be scandalized (shocked) by the manner he goes about fulfilling Messianic texts.

I do not argue that St. John is sinning or has failing faith;  only that he, like all the prophets and patriarchs, (and us) must sometimes struggle to understand God’s ways. Even Mother Mary, when Jesus was twelve and said he must be in his Father’s house, did not understand what he was saying and had to ponder these things in her heart (cf Luke 2:50-51).

There is a humanity and a human dimension at work even in the greatest saints, and it is from that perspective that I explore this gospel. Am I too bold to take a stance different that some of the Church Fathers? You decide. I surely do not deny that they could well be right. John’s question is odd given his courageous faith. But something tells me to emphasize the humanity of John’s question more than a possible pedagogical purpose. As such the Gospel can speak more to, who even more that St. John struggle to understand some of God’s ways.

The Gospel today is best seen in three stages as John the Baptist,  and we with him, are encouraged to make a journey from puzzlement, through purification to perfection; a journey to understand that the perfect is gift is not of our own imagining, but of God’s true offer. Here is a Gospel that encourages us to find and appreciate the perfect gift.

I. Puzzlement – The Gospel opens strangely: When John the Baptist heard in prison of the works of the Christ,  he sent his disciples to Jesus with this question,  “Are you the one who is to come, or should we look for another?”

This is a strange question given what St. John had already done. With delight John had pointed out Christ when he came: Look there is the Lamb of God! (John 1:29). With humble hesitation he had baptized the one who would change everything. He encouraged his disciples to follow after the one who is mightier than I! Why now this question?

Is John puzzled? Is he discouraged? It is hard to say. While some argue he doesn’t really mean the question seriously, he is just encouraging others to ask it. But that had not been John’s approach in the past. He just said, “Look, there he is!”

So perhaps John is puzzled or even struggling to understand. Consider that John had been looking for a Messiah who would root out injustice, crush the wicked, destroy the oppressors and exalt the poor and the oppressed. Recall his words from last week’s gospel:

Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire. (Mat 3:10-12)

Yet now John is in prison! Placed there by a tyrant, an oppressor. The very sort of man John was sure that Messiah would cut down and cast into fire. Where was the hoped for deliverance? Where was the exultation of the lowly and casting down of the mighty? Where was the axe being laid to the root of the tree?

Jesus was not doing this sort of thing at all. Though he had some confrontations with religious leaders, his main work seems to have been healing the sick and summoning average people to repentance and faith.

So perhaps John’s question is genuine and he is puzzled or discouraged, or so it would seem. And thus we see the very one who had announced Jesus, and pointed him out when he came, sending his disciples to Jesus with a question: Are you he who is to come, or should we look for another?

Now John was not wholly baseless in his expectation of a wrathful coming of the Messiah. There are many texts that spoke of it. For example here are three:

1. Wail, for the day of the LORD is near; as destruction from the Almighty it will come!…Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it….I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pride of the arrogant, and lay low the haughtiness of the ruthless. Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger. (Is 13:6-10)
2. Who can stand before his indignation? Who can endure the heat of his anger? His wrath is poured out like fire, and the rocks are broken asunder by him. (Nahum 1:6)
3. But who can endure the day of his coming, and who can stand when he appears? (Mal 3:2)

So John had worked hard to call people to repentance to get them ready for the great and terrible day of the Lord. John’s puzzlement is thus understandable as Jesus does not slay the wicked, but instead goes about healing and preaching and, instead of slaying the wicked he is enduring scorn and ridicule from those in power.

The perfect gift for John would be to see all injustice rooted out, to see the threshing floor cleared and the distinction between the wheat and the chaff made obvious, for the wicked to be burnt with fire and the righteous shine like the firmament. Like many of the prophets, John’s sense of the perfect gift was But let judgment run down as waters, and righteousness as a mighty stream! (Amos 5:24)

Of itself this is a good and biblical vision that will one day be accomplished. But for now, is it the perfect gift, is it the gift that Jesus wants to offer? What is the perfect gift?

II. Purification – Jesus gives an answer to those sent by John that draws from a different tradition of Messiah texts than what John had emphasized. The Old Testament texts that spoke of the Messiah were complicated and at times hard to interpret. While some texts spoke of his wrath toward the wicked and unjust, others spoke of his healing and mercy.

The differences in the description of the Messiah had a lot to do with context, audience and also the possibility that the Messiah’s ministry might be accomplished in stages. Hence, while John the Baptist is not wrong in his application of the wrathful and vindicating texts to the Messiah, the New Testament tradition came to understand such texts more of the Messiah’s second coming than of his first.

Jesus thus gives the following answer to those sent by John:

Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.

In this answer, Jesus is stitching together many quotes and prophecies about the Messiah, mostly from Isaiah. For example consider the following:

1. In that day the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see. The meek shall obtain fresh joy in the LORD, and the poor among men shall exult in the Holy One of Israel. (Isaiah 29:18-19)
2. The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn ( Is 61:1-3)
3. The dead shall live, their bodies shall rise. O dwellers in the dust, awake and sing for joy! For thy dew is a dew of light, and on the land of the shades thou wilt let it fall. (Is 26:19)
4. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy. (Is 35:5-6)

Thus, there is a need to purify our sense of what is best for God to do, to come to a better appreciation of the perfect gift.

Jesus says something quire remarkable in today’s Gospel to those who are disappointed in his lack of wrathful vengeance: And blessed is the one who takes no offense at me.

For indeed, many of us have been hurt by others; or have been deeply troubled that the wicked seem to prosper and the just struggle. When will God act, why doesn’t God do something! Indeed, it is very possible for us to be puzzled, discouraged, even offended at God’s inaction or slowness to act.

To all this Jesus simply says, And blessed is the one who takes no offense at me.

It is essential to accept Jesus teaching here in order to have our sense of the perfect gift purified . Rejoicing in any other gift than grace and mercy is very dangerous. Hoping for a wrathful punishment to be inflicted on the proud and all sinful oppressors, or wishing this upon individuals or even whole segments of the world is a very dangerous thing. Last time I checked, none of us are outside the category “sinner.”

Here then is the necessary purification in our thinking: God’s greatest gift is not the crushing of our enemies. God’s greatest gift is His Son Jesus.Here is the perfect Gift.

Further, it is not Jesus’ wrath that is his greatest gift, it is his grace and mercy, here is perfect gift from Perfect Gift. Without Jesus and boatloads of his grace and mercy we don’t stand a chance.

Even John the Baptist of who Christ says, among those born of women there has been none greater than John the Baptist, even he needs lots of grace and mercy as we shall see.

III. Perfection – And thus we see that the perfect gift is the grace and mercy of Jesus. It is not the destruction of our enemies, it is not a sudden and swift ushering in of justice before God’s chosen time. The perfect gift is the grace and mercy of Jesus which all of us, without exception desperately need.

In order to emphasize the absolute necessity of grace and mercy, and the perfect gift that they are,   Jesus turns to the crowds and speaks of St. John the Baptist:

Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind? Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: Behold, I am sending my messenger ahead of you; he will prepare your way before you. Amen, I say to you, among those born of women there has been none greater than John the Baptist.

And thus John the Baptist was the pinnacle. The best that this world has produced. But pay attention to what the Lord says next:

Yet the least in the kingdom of heaven is greater than he.

Do you see what grace and mercy can do? Do you see that they surpass any worldly excellence? For the world can produce only human and worldly excellence. But Grace and Mercy produce heavenly excellence and make us like unto God.And without these gifts of God we don’t stand a chance. Even John the Baptist needed grace and mercy, Mother Teresa needed grace and mercy. Grace and mercy are the perfect gift, are the necessary gift.

One day the perfect justice of God that John and all of us seek will roll in. But until and unless you receive the perfect gift of Grace and Mercy through Jesus, you will not endure the perfect justice of God! So until that time, it has pleased God to offer us the perfect gift of his Son, who by his grace and mercy will prepare us for that day.

If you seek the perfect gift this Christmas, look to Jesus, for he alone can bestow the grace and mercy that we desperately need. If even the holy John the Baptist was in need, how much more you and I. Grace and mercy far excel any thing we can ask or imagine.

Do you want to give the perfect gift for others? Then bring them to Jesus, bring them to Mass. Jesus awaits us in prayer, in the liturgy, in his Word proclaimed, in the sacraments. Jesus is the perfect gift. The destruction of sinners is not the perfect gift. Their conversion and salvation is.

Find the perfect gift this Christmas, find Jesus. Give the perfect gift this Christmas, give Jesus. Give Jesus the perfect gift this Christmas, give him the give of your very self. The perfect gift. http://findtheperfectgift.org/

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The Second Sunday of Advent usually features the Ministry of St. John the Baptist. He was the Prophet who fulfilled the Office of Elijah of whom it was said: See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with total destruction (Mal 4:4-6).

Therefore St. John is a prophet who prepared the people of his time for the coming of Jesus, by summoning them to repentance and opening them to the Kingdom of God in its fullness.

But of course the coming of Jesus for which St. John prepared them has been fulfilled. And thus, for us who ponder John’s office, we need to realize that the coming of Christ for which we must be ready is his Second Coming.

Who is “John the Baptist” for us? Surely it is the Church, which Christ founded to prepare a people for him and draw us from darkness to light. But of course we experience the Church, not as an abstraction, but more locally in our Bishop, priests and deacons. Further we experience the Church in our parents and catechists. Through them all, the Church fulfills her mission to be a Prophet who prepares us.

And further, if you are prepared to accept it, YOU are also called to be a prophet who prepares others for the coming of Christ as judge. You do not work independent of the Church (at least you better not!). Rather the Church works through you.

The Catechism of the Catholic Church speaks of our prophetic office in the following way:

[the baptized] must profess before men the faith they have received from God through the Church” and participate in the apostolic and missionary activity of the People of God. (CCC, 1270)

So, we have an obligation to evangelize and to be prophets in this world who prepare others for judgement day. We are called to go before the Judge who is to follow and prepare the hearts of people we know.

But how can we do this effectively? What are the some of the essential ingredients of being a prophet who prepares? The ministry of St. John the Baptist in today’s Gospel provides four principles for prophets who prepare.  Let’s look at the elements that are displayed

I. Poise . Poise here refers to balance. The text says, John the Baptist appeared, preaching in the desert of Judea and saying, “Repent, for the kingdom of heaven is at hand!” Note the content of John’s preaching is twofold. He first says, “Repent!” And then adds, “For the Kingdom of God is at hand.”

Here is a balance to get right. The preacher and the prophet must speak frankly of sin and call people to repentance. But the prophet must also speak of the grace available to conquer that sin and the Good News that the Kingdom of Heaven is now open and available. Hence John the Baptist is willing and able to declare the reality of sin and the necessity of repenting from it. But he is also able to declare the availability of the Kingdom wherein one is able to find the grace to overcome sin.

Too many preachers, catechists and even parents lack this balance. In the past, some argue, that sermons were all fire and brimstone. Today it is too often, the steady diet “God is love” with little reference to the need to repent. This is one explanation of why our Churches have emptied in the past 40 years.

This is because the good news only has relevance and significance if the bad news is first understood. If you don’t know the bad news, the good news is no news. To illustrate, suppose you are looking at a newspaper and see a headline that announces a cure for a deadly disease has been found. But what if you have never heard of this disease and don’t even know you have it? It is not likely you will read the article, it will be only of passing interest. But, now suppose you know of this disease, and that you have it, and you know others who have it. Suddenly this headline jumps out, is very relevant, causes joy and is an article to read very carefully by you! Because you know very personally the bad news of the disease, the good news of the cure now means everything to you.

It is the same with the Kingdom. We have to know the bad news of sin in a very personal and profound way if the Good News of Salvation is going to be appreciated. But in the Church we have lately soft-pedaled the bad news. Thus the Good News is irrelevant to people and the medicine of the cure is pointless. Why pray, receive sacraments or read scripture if everything is really fine? Why bother coming to Church for all that stuff? Hence our Churches have emptied, in part, due to a lack of the proper balance of repent and the Kingdom of God is at hand.

If we are going to be powerful and effective prophet we are going to have to be able to speak frankly to others about the reality of sin and balance it with the joyful announcement of the Kingdom with its grace and mercy now being available. Prophecy must be proper by having the right balance.

Notice the St. John the Baptist wasn’t messing around and sugar-coating things. He was explicit, we need to repent or else. He spoke of a coming day of wrath and judgement for those who did not do so. He spoke of the axe being laid to the root of the tree. He spoke of fiery judgment, and unquenchable fire. And to the self-righteous he was not afraid to equate their pride with that of the ancient serpent, calling them vipers.

Too many are afraid to speak like this today, and therefore lack the balance necessary for a true preparing prophet. St. John joyfully announced the in-breaking of the Kingdom of God and the coming of the Messiah, but he spoke of repentance as the door of access. Do we have this balance, or do we preach mercy without repentance?

II. Product –  The text says, At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.

Here is the desired product of powerful prophecy: repentance unto salvation for all who believe. Prophets want to save people by drawing them to God’s grace, this is goal, the salvation of souls! Preparing prophets do not seek merely to scare people, they seek to prepare people.

To repent, to come to a new mind and heart by God’s grace, is to be prepared. This is the central work of the prophet who prepares and thus works to save others: repentance is unto salvation.

St. Paul wrote to the Corinthians about this aspect of prophecy and preaching. He is aware that he grieved some of them due to a strong rebuke he gave the community (cf 1 Cor 5) but he is glad that it produced a godly sorrow which in turn produced repentance and holiness. He also distinguishes between godly sorrow and worldly sorrow:

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while—yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation [at sin], what alarm, what longing, what concern, what readiness to see justice done…..By all this we are encouraged. (2 Cor 7:8-13)

An old priest once told me, “Never think you have preached well unless the line to the confessional is long.” Good preaching, among other things produces repentance unto salvation. It may cause some to be mad or sad, but if it is proper prophecy, it will produce a godly sorrow and the madness and sadness gives way to gladness. Here is the expected product of proper preaching: repentance unto salvation.

III. Purity – The text says: When [John] saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones. Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.

John the Baptist had no fear of people’s opinion and would not compromise the message based on his audience. All the credentials of the temple leaders did not impress him. Neither did the status of the Jews as the chosen people cause him to soften his message. John had no fear of human opinion, no need for the good favor of others, especially the rich and powerful.

Because of this his preaching had purity. He did not compromise the message out of fear or the need to flatter others. He spoke boldly, plainly and with love and desire for the ultimate salvation of all. If that called for strong medicine he was willing to do it.

The ancient martyrs went to their death proclaiming Christ but many of us moderns are afraid even of someone raising their eyebrows at us. Fear is a great enemy of powerful prophecy for by it many remain silent when they should speak. The fear of what other people may think causes many to compromise the truth and even sin against it. This sort of fear has to go if our prophecy is going to have the purity necessary to reach the goal.

IV. Person –  The text says, I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.

John’s audience and disciples were fascinated by him, and drawn by his charisma. But as they want to know more about him, John talks instead about Jesus. That’s the message, “Jesus, not me.” If we are going to be powerful prophets the message has got to be about Jesus, not about me and what I think. We are not out to win an argument and boost our own egos. We are not out to become famous. We are about Jesus Christ and his gospel, his message, his truth. John said of Jesus, “He must increase, I must decrease” (John 3:30). A prophet speaks for the Lord, not himself. A prophet announces God’s agenda not his own. A prophet is about Jesus.

Here then are four Principles of Powerful Prophecy: Poise, Product, Purity, Person.

You are now a preparing prophet whom the Lord seeks. Someone was John the Baptist for you. Someone brought you to Christ. Thank God for that individual or those individuals. But you too are to be John the Baptist for others. Learn from John, apply his principles and make disciples for Jesus Christ.

The first weeks of Advent focus more on the Lord’s second coming in glory more than his first coming at Bethlehem. The Gospel is clear enough to state that we must be prepared, for, at an hour we do not expect, The Son of Man will come! “Ready!” is the key word. But how should we be ready?

The Second reading of today’s Mass (Romans 13:11-14) gives us a basic recipe for readiness. We can distinguish five fundamental ingredients in Paul’s recipe.

1. WAKE UP – The text says: You know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed; the night is advanced, the day is at hand. Let us then throw off the works of darkness and put on the armor of light; let us conduct ourselves properly as in the day – St. Paul of course has more than physical sleep in mind here. But consider for a moment some of the aspects of physical sleep. When we sleep we are unaware of what is taking place around us or even of what we are doing. Perhaps a family member will say, “When you sleep you talk and snore!” “Really?” we may wonder. “I was unaware I was doing that.” At other times we may doze off in front of the TV and miss the game-winning touchdown or the critical scene that helped the movie make sense. Further, when we are asleep our minds are dreamy and confused. Some of the craziest things happen in our dreams because our more rational part of the brain is asleep and any absurd thought may manifest itself and seem perfectly understandable. But when we finally do awake, we say. “What was THAT all about?!

Now this text which tells us to “wake up” refers to all of this in a moral and mindful sense. What St. Paul is really saying here is that we need to wake up, and become more aware of what is happening in our life.

We cannot sleep through life like someone dozing on a couch. We need to live lives that are alert and aware of what is happening. We need to be morally awake and responsible for our actions. We cannot and must not engage in dreamy thinking that is not rooted in reality and is fundamentally absurd in its premises. Dreamy thinking has to go.

We need to be alert, rooted in what is real, and what is revealed. We cannot go on calling good what God has called sinful. We need to wake up, take the “coffee” of God’s Word, shake off the cobwebs of drowsiness, and start living in the light of holiness, rather than the darkness of deceit and sin.

Waking up also means taking responsibility and exercising authority over one’s life. When we sleep we toss and turn and have little authority over our movements. But when we are awake we take authority over our actions and are responsible for them.

The first ingredient in the recipe for readiness is to wake up! The cobwebs of groggy and sleepy behavior have to yield to the alertness of a new mind. There are many scriptures that make a similar point

• Rom 12:2 Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect.
• 1 Cor 15:34 Come to your right mind, and sin no more. For some have no knowledge of God. I say this to your shame.
• Eph 4:17 Now this I affirm and testify in the Lord, that you must no longer live as the Gentiles do, in the futility of their minds; they are darkened in their understanding, alienated from the life of God because of the ignorance that is in them…22 Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, and be renewed in the spirit of your minds
• Col 3:2 Set your minds on things that are above, not on things that are on earth

2. CLEAN UP – the text says – not in orgies and, not in promiscuity and lust… and make no provision for the desires of the flesh. – Notice the emphasis in this passage on sexuality. This is because the pagan world at the time of Paul was sexually confused and immature: Promiscuousness, fornication, homosexual activity, divorce, abortion, and infanticide were all rampant. Sound familiar? We have slipped right back into pagan immaturity and immorality. This text tells us it is time to clean up and grow up and take authority over our sexuality by God’s grace. It’s time to act more like adults than irresponsible teenagers.

The text, in saying we should make no provision for the desires of the flesh, is indicating we should avoid the near occasions of sin. We should not easily find ourselves in compromising and tempting situations. To make “provision” literally means to “see ahead” or to “look toward” something in such a way as to facilitate it. The text says to resolve ahead of time not to provide occasion for the flesh.

Many people make light of sexual sin today and say it’s no big deal and “everyone is doing it.” But God says otherwise and speaks very strongly against it in his Word. He does not do this because he is a prude, or wants to limit our fun. Rather, God wants to save us a lot of suffering and also protect the innocent.

What does promiscuity get us? Sexually transmitted diseases, AIDS, abortion, teenage pregnancies, children born outside of the ideal nuclear and properly formed family, divorce, bitterness, jealousy, broken hearts, and used, discarded human beings. God is not out to limit our fun, He is trying to protect us. He is also trying to protect marriage and children. With all this promiscuity, it is children who suffer most. Many of them are simply killed by abortion. Those who survive are often raised in less than ideal settings without both parents in a stable union of marriage. Many are born to teenage mothers not ready to raise them.

God says to all of us that, in order to be ready we have to clean up. We have to take authority over our sexuality by his grace. Promiscuity, orgies, pornography, illicit sexual union, and lust have to go. Those who make light of sexual sin have been deceived. It is a very serious matter and God makes this clear in his word:

• Ephesians 5:3-7 As for lewd conduct or promiscuousness or lust of any sort, let them not even be mentioned among you; your holiness forbids this. Nor should there be any obscene, silly or suggestive talk; all that is out of place. Instead, give thanks. Make no mistake about this: no fornicator, no unclean or lustful person – in effect an idolater – has any inheritance in the kingdom of God. Let no one deceive you with worthless arguments. These are sins that bring God’s wrath down upon the disobedient; therefore, have nothing to do with them.
• 1 Cor. 6:9-11 Can you not realize that the unholy will not fall heir to the Kingdom of God? Do not deceive yourselves: no fornicators, idolaters, or adulterers, no sodomites, thieves, misers, or drunkards, no slanderers or robbers will inherit the kingdom of God…Flee fornication… You must know that your body is a temple of the Holy Spirit, who is within – the Spirit you have received from God. You are not your own. You have been purchased at a price. So glorify God in your body.

3. SOBER UP – the text says, Not in drunkenness– Physically, to be drunk means to have our mind confused due to the influence of alcohol or drugs. Conversely, to have a sober mind is to have a clear mind that is capable of making sound judgments.

So much of our battle to be ready to meet God comes down to our mind. Stinkin’ Thinkin’ is a real problem today. There are many fuzzy-headed, lame-brained, crazy and just plain wrongful notions today that amount to a lack of sobriety. They emerge from the haze of un-sober thinking and from a world that increasingly and in a moral sense resembles the Star Wars barroom scene.

Don’t believe everything you think. Much of what we think has come from a drunken and confused world. Square everything you think with God’s word and the teachings of the Church.

So, the third item in the recipe for readiness is to sober up, to request and receive from God a clear and sound mind. Scripture says elsewhere about the need to cultivate a sound and sober mind:

• 1 Peter 1:13 Therefore gird up your minds, be sober, set your hope fully upon the grace that is coming to you at the revelation of Jesus Christ.
• 1 Peter 5:8 Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking some one to devour. Resist him, solid in your faith.
• Titus 2:2 Let the older men be sober, serious and temperate.

4. LIGHTEN UP – The text says, not in rivalry and jealousy – An awful lot of our sins revolve around our touchy little egos. Paul warns elsewhere of other things that flow from this source: enmity, strife, anger, selfishness, dissension, factions, and envy (Gal 5:20).

The recipe for readiness here warns that this sort of stuff has to go. We need to be more forgiving if we expect to be forgiven. We also to more generous to the poor, less stingy, and less prone to the kind of anger that comes from being thin-skinned and lacking in humility.

The biggest sin is pride and it is enemy number one. It has to go and along with it all its minions: envy, jealously, selfishness, hatred, fear, bitterness, a hard and unforgiving heart, and being just plain mean.

The Lord wants to give us the gift to be more light-hearted and less ponderous and serious about ourselves; a heart that is loving, generous to the poor, considerate, glad at others’ gifts, forgiving, truthful, patient and meek; a heart that is less ego-centric and more Theo-centric, a heart that is open to others.

5. DRESS UP – The text says, But put on the Lord Jesus Christ, – If we miss this point, everything else is just a moralism, more rules to live by. But the moral life of the New Testament is not achieved, it is received. The Moral life of the New Testament is not so much a prescription, as it is a description. It is description of what we are like when Jesus Christ really begins to live his life in us.

St. Paul says, I have been crucified with Christ; and it is no longer I who live, but Christ lives in me (Gal 2:20) Jesus says, I am the vine; you are the branches. Those who remain in me, and I in them , will produce much fruit. For apart from me you can do nothing (John 15:5). St John says, But if anyone obeys his word, God’s love is truly made complete in him. This is how we know [experience] we are in him: Whoever claims to live in him must walk as Jesus did(1 John 2:5-6).

Hence the moral life is not imposed, it is imparted, it is not achieved it is received, it is not demanded it is delivered. There is surely a requirement that the moral law describes, but the requirement can only be met in a real or full sense by Jesus Christ living his life in us. If we try and accomplish it by our flesh, any minor success will last about twenty minutes (max).

Hence we must put on the Lord Jesus Christ. We must humbly give him our life and assent to his kingship and authority over us. The more we surrender the more he renders us apt and fit to the life he describes. The fact is, if we really hope to wake up, clean up, sober up, and cheer up it will have to be a work of his grace.

The Book of Revelation speaks of the garment, the long white robe that is given to each of the saints to wear (Rev 6:11). Later, Revelation 19:8 describes the long white robe (of the Bride of the Lamb) as the righteous deeds of all the saints. It is in this sense that St. Paul tells us to “put on the Lord Jesus Christ”

Hence righteousness is given to us like a precious wedding garment. In the baptismal ritual the newly baptized is clothed in white and told that their garments represent their dignity which they are to bring it unstained to the judgment seat of Christ. In the funeral rites the cloth placed over the casket recalls the baptismal garment. Yes, the final element in the recipe for readiness is to “put on the Lord Jesus Christ.” Only Jesus can really can really get us ready.