Category: homilies

All the readings in today’s Mass speak of the fact of human desire. The Israelites in the desert are hungry, so are the people by the lakeside, with Jesus. And in the Epistle St. Paul warns of corrupted desires. In all the readings, God teaches us that our desires are ultimately directed to Him, who alone can really satisfy us. Why is this? Because our desires are infinite, and no finite world can really satisfy us.

Lets look at what the Lord teaches by focusing especially on the Gospel, but also including insights from the other readings. There are three basic parts to the teaching on desire.

I. THE HUNGER OF DESIRE – The Gospel text begins where last week’s gospel left off. Jesus had multiplied the loaves and fishes and satisfied the crowd with abundant food. After working this miracle he slipped away and headed across the lake to Capernaum. Today’s text begins:  When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.

Thus we begin simply by noting the hunger of the people. Allow hunger here to represent all our desires. Desires, of themselves are good and God-given. It is their hunger, their desire,  that makes them seek for Jesus. Further, their desire is very deep and strong, for they are willing to journey a significant distance to find Jesus.

As such, desire has something important to teach us. It does not take much to note that our desires not only motivate us, but that they are infinite, unlimited. For no matter how much we get, we simply want more. We may experience some momentary satisfaction with certain things like food, but it doesn’t last long. And, taken together, our desires are limitless.

But this limitless, infinite quality demonstrates God’s existence, for a finite world cannot give what it doesn’t have, namely infinite longing. Thus, our infinite longings point to God and must come from him. Our hearts, with all their infinite longings teach us that we where made for God and will not find rest apart from God.

Purification needed – Thus the journey of the people around the lake to find Jesus is good in itself. But as we shall see, their hunger needs purification and a more proper focus. They do not seek Jesus as God, but rather as “Bread King.” They seek mere bread, mere food for their stomachs. But the Lord wants to teach them that all their desires really point higher. And that leads us to the second movement of this Gospel.

II. THE HEALING OF DESIRE- As we have already noted, desire is good and God-given. But, in our fallen condition, our desires are often unruly, and our darkened minds also misinterpret what our desire is really telling us.

They are unruly because we desire many things out of proportion to what we need, and to what is right and good.

Our minds are darkened to the degree that we consistently turn to the finite world in a futile attempt to have it satisfy us, and, when it fails, we keep thinking that more and more of the finite world will satisfy our infinite longing. This is futile and the sign of a confused and darkened mind, because the world cannot possibly satisfy us.  More on this in a moment.

For now, Jesus must work with these bread-seekers (us) and help them realize that their desire for bread is about much more than bread, it is about God, and He is the Lord whom they rally seek. Lets observe how he works to heal their desires.

A. The Doctor is in – the text says, And when they found him across the sea they said to him, “Rabbi, when did you get here?” – Their question is somewhat gratuitous since they know exactly when he got there, and they are simply trying to strike up a conversation in order to get more bread. As we shall see, Jesus calls them on it. But note this much, they are looking for Jesus and they do call him “Rabbi.” Both these facts are good. Their desire, though imperfectly experienced, has brought them to Jesus who, as Lord, can now teach them (and us) about what their longing is really saying. The doctor is in.

B. The Diagnosis – The text says, Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. In other words, “You are not looking for me because you saw signs and want to believe in me, but because you want your bellies filled.”

And this is our essential problem, that we focus on our lower desires, our bodily needs, and neglect our higher spiritual desires. We have a very deep and infinite longing for God, for his love, for his goodness, beauty and truth. But instead of seeking these things, we think another hamburger will do. Or if not that, a new car, a new house, and new job, more money, more sex, more power, more popularity. Yes, we think, if we just get enough of all this “stuff” will finally be happy. We will not, it is a lie. A finite world cannot satisfy an infinite longing.

In the Second reading from today’s Mass St. Paul warns: I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds….that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds (Eph. 4:17, 20-23)

Note St. Paul’s use of the word “futility.” The Greek word is ματαιότης (mataiotes) here meaning unreality, purposelessness, ineffectiveness, a kind of aimlessness due to lacking purpose or any meaningful end; nonsense because it is transitory and not enduring.

In other words it is exactly what the Lord is getting at, in telling them that their desires are messed up. It is the sign of a darkened mind to pile up finite, earthly goods, in a futile attempt to satisfy infinite desires.

St. Paul goes on to say that some of our desires are deceitful. They are so because they bewitch us into thinking our life is about them and that if we attend to them only, we will be happy. We will not, this is a deception. Simply getting more food, sex, drink, houses, money, power, marrying the prom queen, etc., cannot cut the deal. These are finite things, our desires are ultimately infinite.

So the doctor, along with his assistant, St. Paul has made the diagnosis. You and I are seeking bread (not evil in itself) when we should also be seeking He who is the True Bread of Life. They say to us, in effect, “You seek the consolations of God, but not the God of all consolation. You want good things, but do not seek the giver of every good and perfect gift.”

So we have our diagnosis. Our desires are our of wack and/or our darkened minds misinterpret the message our lower desires are really giving us. Next come the directives:

C. The Directives – The Lord gives three essential directives:

1. Fix your focus – Jesus says, Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. Here the point being that we should attend more to things that endure unto life eternal, than to the passing things of this world.

Most of us do just the opposite. The passing world and its demands get all our attention and things like prayer, scripture, sacraments, building our relationship with the Lord, learning his will and obeying it all get short shrift. We attend to “the man” and tell God to take a number. Kind of dumb, really.

The passing world, a sinking ship, gets all our attention. And calling on the one who can rescue us, learning his saving directives and following them, gets little attention. Instead we “rearrange deck chairs on the titanic,” indulge ourselves on the “ledo deck” and get angry that we don’t have a first class cabin.

The Lord says, Hey! Fix your focus! That ship is going down. What then? Why obsess about that stuff? Turn to me and listen carefully, I alone can save you.” Fix your focus: Less worry about things that perish, more focus on things that last and can save.

2. Firm Up your Faith – Jesus goes on to say: For on him the Father, God, has set his seal.” So they said to him, “What can we do to accomplish the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.“

Okay, so the ship is going down, the world is perishing, so how DO we get saved from it? And the answer is faith.

But faith here must be understood as more than answering a mere altar call or reciting a creed, and surely it is more than “lip-service.” Faith here is understood as being in a life-giving, transformative relationship with Jesus Christ.

Real faith puts us into a relationship with the Lord that changes the way we walk, that gives us a new mind and heart, new priorities, indeed, a whole new self. To be in a relationship with Christ, through faith is to be changed by him. And it is this change, this obedience of faith, this transformation that saves us and gets us ready to meet God.

So the Lord says “Come to me and firm up your faith.”

3. Find your Food – But as the discussion with them continues, they show themselves to be a stubborn lot.  and they say: “What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: He gave them bread from heaven to eat.”

In effect they are still back to demanding bread. As if to say, “Sure fine, all that higher stuff is fine, but I want bread for my belly. So give me that and then we’ll talk about all that higher stuff and that bread that endures and does not perish. If you want me to have faith, give me bread for my belly.”

So they’re still more interested in the stuff of a sinking ship.

So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.” And in saying this, Jesus is saying, in effect, “Don’t you see the ancient bread in the wilderness was about GOD. It was not merely food to fill their bellies, it was food to draw them to deeper and saving faith. It was food to strengthen them for the journey to the Promised Land. And so it must be for you that you understand that even your lower desires are ultimately about God. If mere grain is your food, you are doomed for that food perishes and you along with it. But if God himself is your food, now you can be saved for I, the Lord and the Bread that endures and draws you with me to eternal life.”

And in these ways the Lord seeks to heal their desires. But now comes the main point.

III. THE HEART OF DESIRE – So they said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.“

And thus we see that the Lord now makes it plain – I AM your food. I AM the fulfillment of all your desires. I AM the only one who can really fulfill your infinite longings, for I AM the Lord and I AM infinite.Yes, I AM your true bread.

Question: And then the Lord adds that if we come to him we will never be hungry or thirsty again. This says to us that he is the fulfillment of our infinite longings, but it does raise a question. For even those of us who come to him in faith and receive him weekly, even daily in Holy Communion, who are in a life changing, transformative and saving relationship, we still hunger and thirst. So what does the Lord mean in saying we will never again hunger or thirst?

To some extent we must see that Jesus is employing an ancient “Jewish way of speaking” which looks to the end of things and adopts them as now fully present. There is no time to fully develop this here and how it is used elsewhere, but in effect it is the capacity to see things as “already but not yet” and begin to live out of the “already” here and now.

Thus Jesus is saying, in more modern terms, “To the degree that you enter into a life changing and transformative life with me, and to the degree that I more and more become your bread, become that which satisfies you, your desires will come more and more into line and you will find your deepest desires being satisfied to a greater and greater degree, with each passing day. You will find in your life a satisfaction that a new iPad could never give, that money, power, sex, possessions and all other passing goods could never give. And one day, this satisfaction will be full and never pass away when you are with me in heaven.”

Of this I am a witness, for with each passing day in my life of faith with the Lord, I can truly say I am more and more satisfied. The things of this passing world are of less interest to me, and the things of God and heaven are increasingly the apple of my eye. I have a way to go, but the Lord has been good to me and his promises are true for I have test them in the laboratory of my own life.

The old song is increasingly mine which says: I heard my mother say, Give me Jesus. You may have all this world, just give me Jesus.

In the weeks ahead the Lord Jesus will develop how he is bread for us in more than a metaphorical way. Rather he is our True Bread in the Eucharist and the Bread he will give is his flesh for the life of the world, yes, his Body and blood are our saving food for the journey to the Promised Land.

I am mindful of an old gospel hymn that I’d like to give a Catholic spin. For I have it on the best of authority that when Jesus was speaking to the crowd in today’s Gospel he started to tap his toe and sing this song: 😉

The Gospel today speaks to us of the Priority of Personal Prayer. You may recall that in last week’s gospel Jesus had sent them out two by two to proclaim the Kingdom. Now they return and want to eagerly report the progress and the graces they encountered.

But Jesus as he listens, urges them, perhaps because they are overjoyed, to come aside and rest awhile, for they have labored long. In so doing Jesus also teaches us about prayer. Lets consider four teachings on prayer that are evident in the Gospel:

I. The Practice of Praise-filled prayer. The text opens with the disciples gathering with Jesus and joyfully recounting all they had experienced on their missionary journey. In a similar text in Luke 10 the disciples return filled with joy and rejoice that demons are subject to them (in the power of Jesus) (Lk. 10:17).

Thus the first instinct of the disciples is joyful gratitude before the Lord.

Is your prayer filled with praise and thanksgiving? Are you grateful to God for all he has done? Do you tell God what is happening in your life and give his thanks for all he has enabled you to do?

Too many people think of prayer only in relation to petition. But praise is also an essential component in prayer. When Jesus began his instruction on prayer is said, When you pray say. ‘Our Father, who art in heaven hallowed be thy name!’ (Mat 6:9). In other words, “Father your name is holy, you are a great God, a wonderful God, you can do all things and I praise you! Thank you Father, your name is holy and you are Holy.”

So praise the Lord. Thank him for what he is doing and tell him everything you are experiencing. Scripture says, that we were made for the praise of his glory (Eph. 1:16). So praise the Lord in your prayer. Don’t know how? Take a psalm of praise, pray or sing the Gloria from Mass, sing or recite a hymn, but praise him!

II. The Peace of Personal Prayer. Jesus invites them to come away by themselves to a quiet place and rest a while. Most people seldom think of their personal prayer as a privileged invitation by the Lord, nor do they think of it as rest.

Yet consider, that the Lord invites us to come aside and spend personal and private time with him. Most people would relish personal attention from a great celebrity or famous person. Why not from the Lord? An old song says, “what a privilege to carry, everything to God in prayer.“

Note also the description of of this time as “rest.” Most people think of prayer more as a task than as rest. Yet to pray is to rest, to withdraw from this world for a brief time and enjoy the presence of the Lord. Scripture says, For thus the Lord GOD, the Holy One of Israel, has said, “In repentance and rest you will be saved,  In quietness and trust is your strength.” (Is 30:15)

And old hymn says:

Sweet hour of prayer! sweet hour of prayer!
That calls me from a world of care,
And bids me at my Father’s throne
Make all my wants and wishes known.
In seasons of distress and grief,
My soul has often found relief,
And oft escaped the tempter’s snare,
By thy return, sweet hour of prayer!

Learn to think of prayer as quiet time, as rest with the Lord where he soothes and strengthens us, refreshes and blesses us.

III. The Primacy of Prioritized Prayer. The text tells us that people were coming and going in great numbers seeking the attention of the Lord and the Apostles, they could not even get a moment to eat.

Now there is no doubt that the people had critical needs. They needed to be taught, healed, fed, and cared for in many and critical ways. And yet even Jesus said, in effect, “We’ve got to get away from all this for awhile.” He directed them to go off in the boat to a deserted place.

Indeed, one of the few places they could “get away” was out on the water. So out they went where the crowds could not follow and hem them in. Alone and quiet for just a brief while….

Jesus made prayer a priority. Scripture says of him, But Jesus often withdrew to lonely places and prayed (Luke 5:16). Scripture speaks of him rising early to pray (Mk 1:35), praying late into the night (Mt 14:23), praying all night (Lk 6:12), in the mountains (Matt 14:23) and deserted places. Yes, Jesus made prayer a priority.

Understanding prayer as rest helps us to understand why prayer must be a priority. If we are going to engage in the work to which God has called us we need to be replenished and refreshed daily by time with the Lord.

If we engage in physical work and never stop to rest, we will collapse. The spiritual life has a similar law. Resting with God in prayer fills us with his presence, his grace and strength so that we can be equipped, empowered and enabled unto the tasks which God has given us.

No one can give or share what he does not have. And if we aren’t praying and experiencing God’s presence how can we share it? To share grace, we have to receive it. To speak the Word the we have to receive it. To witness to the Lord we have to know him.

Jesus often had to hide in order to pray. Sometimes the only quiet place they could find was out on the lake. But Jesus did make time for prayer and he invites the apostles and us to do the same, not only despite the busyness of life, but because of it.

Story – A priest friend of mine said he once gave spiritual direction to a religious sister back in the 70s. At that time it was common for people to say “my work is my prayer.” When this priest inquired of the good sister’s prayer life she answered: “Oh, I’m too busy to pray, but that’s OK, my work is my prayer, that’s my spirituality.” And he said, “Sister, if you’re not praying you don’t have a spirituality.” And he got her praying one hour a day. Some years later he ran into at the airport. By now she had moved on to become a major superior in her order. “How are you doing Mother,” he asked. “Oh,” she said, “I am very busy!” (and he cringed), but she added, “I am so busy these days, that I have to spend two hours a day praying!”

Now there’s a smart woman. When we’re stupid we think, “I am too busy to pray,” When we’re smart we say, “I am so busy, I need to pray more.”

Jesus made prayer a priority. Prayer is the rest that strengthens us for the task, it is the refreshment that gives us new vigor and zeal.

IV. The Power of Pious Prayer. The text says that after spending this time alone with the apostles, the boat came to the other shore. And sure enough, there was the crowd. But Jesus, and the apostles had been refreshed, and were now rested. Thus Jesus, refreshed and renewed, seeing the vast crowd and began to teach them at great length.

Prayer has that effect. Drawing close to God, who is love, we are then equipped to better love others. Jesus, though he never lacked love for them, models this renewal for us, for the text says that seeing them, his heart was moved with pity for them.

An aside – The Greek word σπλαγχνίζομαι (splagchnizomai) means more fully, to be moved with compassion. “Pity” in English often has a condescending tone. But what is happening here is that Jesus sees them, loves them and has compassion for their state; for the religious leaders in Jerusalem had largely abandoned them and considered them the great unwashed. But Jesus loved them and taught them at great length.

For us, it often takes many years and lots of prayer to equip our hearts in this way. One of the signs that grace and prayer are having their effect is that our love for others, even for the multitude grows deeper, becomes more compassionate, patient and merciful. This takes great prayer and long hours of sitting at the Lord’s feet and learning from him.

But here is the power that prayer bestows: that we should be more fully equipped for our mission, more zealous and more loving. The rest of prayer rejuvenates our better nature and helps it grow.

Four teachings on prayer. Jesus found time to Pray, he made prayer a priority. How about you?

One of the great obstacles to effectively evangelizing is that most Christians lack the requisite freedom and simplicity of life to carry forth the task consistently and coherently. In today’s Gospel the Lord offers some counsel on what is required to effectively evangelize.

As we read a gospel like this, it is tempting to think it speaks only of specialists such as missionaries, religious, priests or deacons, or others with specialized calls. But such a presumption forgets that everyone is called to evangelize: clergy to people, parents to children, elders to youngsters, sibling to sibling, friend to friend, neighbor to neighbor.

Thus this gospel is for all of us, and it summons us to a greater freedom that will equip, empower and enable us to more effectively evangelize. Let’s look at the Lord’s counsels:

I. The Freedom of SUMMONS – The text says Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits.

It may not seem immediately obvious how a summons is freeing, but consider that, to the degree that we know we are called to do something by someone in authority, we are often more courageous and diligent in doing it, even if it is hard. A commanding officer may have to ask the troops under him to engage in a difficult battle, but to the degree that he knows his own commanders have ordered it and that it is part of a wider strategy, he goes to his troops and rallies the troops. He speaks not only with his own authority but that of others, and thus he is courageous and his words have weight. And even if his troops protest or seem unenthusiastic, he remains strong because he knows his duty and is doing what is right.

Yes, being under a summons is freeing and empowering. And so for us, if we know that the Lord has summoned and sent us to evangelize, and he surely has (cf Matt 28:19) we can go forth with courage to muster and rally God’s people and summon them to the Lord’s team. And even when people react poorly we need not be discouraged, for we know we are under orders of God himself and that what we speak is right.

As a priest I am often called to speak on topics that some do not want to hear. And yet, to the degree that I know I have called to speak it, I do so with courage, knowing that, when the Lord and his Church bid me to address it I speak not only with my own authority but that of God. Some may grumble that they don’t want to hear me speak of money, or abortion, or religious liberty, or homosexual sin or heterosexual sin…. Yet to the degree that I know I AM called to speak on these things I still do them and do them with courage. Yes, I am summoned: I am compelled to preach. Woe to me if I do not preach the gospel! …for God has given me this sacred trust. (1 Cor 9:17).

Do you know you have been summoned? Have you experienced this call? Do you see it as a mandate, as something you have been summoned to do? Priests and deacons need to recognize our call to preach the Word of God unambiguously. We are under orders from the Lord. As Scripture says, In the presence of God and of Christ Jesus, who will judge the living and the dead, I give you this charge: Preach the Word; be prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction. (2 Tim 4:1-2) But honestly, can any of you who are parents and grandparents not see that you are called to the same for your children? And who of us here can say any but perhaps the youngest are exempt from the summons to preach, to declare the word of God.

Knowing and experiencing that you have been summoned is freeing!

II. The Freedom of SIMPLICITY – The text says:  He instructed them to take nothing for the journey but a walking stick— no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic.

One the most fundamental reason that people do not evangelize is that we have way too much baggage. What kind of baggage?  Consider that our lives are:

1. CLUTTERED – Too much stuff. And stuff needs attention, maintenance, money, it takes up space and ties us down. We also have the baggage and clutter of too many commitments. We’re over scheduled, over booked, and have many wrongful priorities where we spend too much time worrying about things that don’t matter all that much in the end. And what does matter gets put on hold. Reading Bible stories to your kids?? No time for that we’ve got to get to soccer practice!  Yes, our lives are cluttered with the excess baggage of too many distractions. And what is a “dis-traction?” It is something that gets you off track and makes you loose traction in what really matters.

2. COMPLEX – Most of our lives are so cluttered and choked with excess baggage we don’t even know where to begin to simply it. We don’t know how to break the cycle, how to say no, So we end up carrying all this baggage, all this stuff and are quite enslaved to its demands.

3. COMPROMISED – and all this extra baggage weighs us down and entangles us with the world. Thus, our values are not the values of the gospel. Instead, we are tied down to the world, loyal to it, and invested in its thinking and ways.

We need to be free to preach the Gospel and evangelize. So the Lord says, simplify! Too much obsession with money, food, clothes and boxes of stuff, popularity, and fitting in, will hinder you.

Think of a runner in a race. He does one thing and carries nothing extra that would weigh him down. Travelers too do not take their whole house with them, only what is necessary. And, in terms of this world, we are just traveling through.

Most of  just have too much stuff, and because of this we are tied to this world lack the kind of freedom necessary to prophetically witness to what is beyond this passing world. Ask the Lord to help you gently but persistently simplify your life so that it increasingly becomes about the one thing necessary.

III. The Freedom of STABILITY – The text says,  He said to them, “Wherever you enter a house, stay there until you leave.

Stability is the freedom to accept what is and work with it rather than to be constantly looking for something better. It is the freedom to bloom where you are planted and use what God actually gives, rather than to wait for something better.

There’s a real freedom to staying put and developing the deeper relationships that are usually necessary for evangelization to be effective and lasting.

One of the bigger problems with handing on the faith today is that there is very little stability in families, communities, and parishes. When things and people are passing and ephemeral, how can values rooted in lasting things be inculcated?

Preaching the gospel often depends on deep, well founded relationships, patience, perseverance, and taking the long view of life. Running here and there and living life only on the surface will not cut it. Shallow soil does not sustain taller growth. Only deep roots can do that.

Ask for the freedom to stay put and to be less anxious about the possibility that there may be a better job, a better community, a better deal out there somewhere. There is a value in being grateful for what you have and working with that, setting down deep roots and lasting relationship. This is the deeper and richer soil where evangelization can happen.

IV. The Freedom of SURETY – The text says – Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.

Here is one of the greatest freedoms of all, the gift to be free of our obsession with being liked, approved and popular. Too often we are overly concerned with being popular. We care too much about what others think, at the expense of the truth of the gospel.

In effect Jesus implies here that rejection will surely happen and when it does, shake it off, let it pass over you. Speak the truth and don’t worry about rejection. Expect it! This is a very great freedom.

Too many parents are too desperate to have their children like them and accept them. They avoid the difficult teachings and discipline. It is necessary to be free of this “need” and the Lord can give that to you.

It is true that we are not speaking here of becoming sociopaths caring not one wit what others think. This is not an invitation to be rude or impolite, or to fail to groom ourselves and be presentable. Rather it is an invitation to be free of our obsession with popularity so that we can shake off the rejection of the gospel we will inevitably experience. And again, the Lord can give that to us.

V. The Freedom of SUBSTANCE – The text says –  So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

There is a freedom in knowing what to say and what to do. And this freedom flows from the first one about, that of SUMMONS. For we do not preach ourselves, but Christ Crucified and this is freeing, for we cannot be compelled to change or adapt the message that has already been set for us. There is a freedom in sticking to the message proclaimed once and for all. The world demands compromise, and that certain passages of scripture be modified. But we, who in no way can do this, are free of such compulsion.

Only those who are enslaved to the times and mentality of this world can be so compelled. But to the degree that we know we are summoned, sent and given the substance of what to preach, we are free to announce, and free from coercion to compromise.

And substance was “repentance.” As we have noted before, the Greek word here: μετανοῶσιν (metanoosin) means more than simply to clean up ones behavior. It means, most literally “to come to a new mind,” or “to change your thinking.” Hence the evangelizer seeks to appeal to the whole person. It is not only important how a person behaves, it is also important how they think, and what is taking place in the deepest part of their soul.

Therefore the Lord seeks to heal the whole person from the inside out. Thus the Apostles and those of us free enough to be true evangelizes are not merely seeking to inform but to transform.

And note how the text describes them as driving out demons and curing the sick. Is this merely some exotic ability of the early apostles? No. We too, by this proclamation, drive out the demons of sadness, meaninglessness, ignorance, misplaced priorities, atheism, agnosticism, worldliness, materialism and so forth. We also bring healing and peace for those accept the power of the word of God in to their life. These healings are very real. I know them in my own life and have seen them in others.

Are you free enough to evangelize, to preach the gospel, to bring healing and peace to others? Are you free enough to be a means of God’s transformative Word?

The gospel today portrays the Lord Jesus as preacher and prophet. But as we shall see, even the greatest preacher in the world (Jesus), can find his powerful and precious words falling lifeless on the rock hard surface that is the heart of many a soul. Yes, even his words can meet resistance and hostility, indifference and ridicule. Indeed, the gospel today shows forth the ruinous result of rejection.

We sometimes think that if Catholic priests were better preachers, all would be well. But that is only half the battle, for the Catholic faithful must have ears to hear and hearts that are open and eager to hear the truth. A well known preacher and fine Protestant teacher, William Barclay has this to say:

There can be no preaching in the wrong atmosphere. Our churches would be different places if congregations would only remember that they preach far more than half the sermon. In an atmosphere of expectancy, the poorest effort can catch fire. In an atmosphere of critical coldness or bland indifference the most spirit-packed utterance can fall lifeless to the earth. (Commentary on Mark, P. 140).

Yes, of this I am a witness. I have preached before congregations that were expectant and supportive, and watched my words catch fire. I have also preached in settings where “I couldn’t hear nobody pray!” And Oh the difference!

I have been blessed to serve most of my priesthood in African American settings and there is a deep appreciation that the preaching moment is a shared moment with shared responsibilities. The congregation does not consider itself a passive recipient of the word, but an active sharer in the proclamation.

There is an air of expectancy in the Church as the faithful gather and listen and begin to sing and pray. This air of expectancy is sometimes called “the hum.” And, during the reading of the Word and the sermon there are nods, hands may go up, even a stomp of the foot, and an acclamation or two pock the air: Amen!… Yes, Lord!…Well?!…Go on now!….Take your time!…Make it plain preacher!…You don’t mean to tell me! Ha!, My, my my!

And as a preacher too I can call for help: Are you praying with me Church?!….Somebody ought to say Amen!…..Come on Church!…..Can I get a witness?!……Kind quiet in here today….Amen?!  Yes, together we craft the message as inspired by the Holy Spirit. And while it belongs to the priest to craft the content, it belongs to the congregation to affirm the truth and acknowledge the Spirit.

How precious and necessary is the preaching task. But the preaching task,  as today’s gospel affirms, is more than the preacher. But before looking at the text itself, a few more insights about both preacher and congregation from Pope (Saint) Gregory the Great.

First on the obligation of the preacher and the solemnity of his task to preach:

Pastors who lack foresight hesitate to say openly what is right because they fear losing the favor of men. As the voice of truth tells us, such leaders are not zealous pastors who protect their flocks, rather they are like mercenaries who flee by taking refuge in silence when the wolf appears.

The Lord reproaches them through the prophet: They are dumb dogs that cannot bark. On another occasion he complains: You did not advance against the foe or set up a wall in front of the house of Israel, so that you might stand fast in battle on the day of the Lord. To advance against the foe involves a bold resistance to the powers of this world in defense of the flock. To stand fast in battle on the day of the Lord means to oppose the wicked enemy out of love for what is right.

When a pastor has been afraid to assert what is right, has he not turned his back and fled by remaining silent? Whereas if he intervenes on behalf of the flock, he sets up a wall against the enemy in front of the house of Israel….[But] they [who] are afraid to reproach men for their faults…thereby lull the evildoer with an empty promise of safety. Because [such preachers] fear reproach, they keep silent and fail to point out the sinner’s wrongdoing.

The word of reproach is a key that unlocks a door, because reproach reveals a fault of which the evildoer is himself often unaware. That is why Paul says of the bishop: He must be able to encourage men in sound doctrine and refute those who oppose it. For the same reason God tells us through Malachi: The lips of the priest are to preserve knowledge, and men shall look to him for the law, for he is the messenger of the Lord of hosts. Finally, that is also the reason why the Lord warns us through Isaiah: Cry out and be not still; raise your voice in a trumpet call.

Anyone ordained a priest undertakes the task of preaching, so that with a loud cry he may go on ahead of the terrible judge who follows. If, then, a priest does not know how to preach, what kind of cry can such a dumb herald utter? It was to bring this home that the Holy Spirit descended in the form of tongues on the first pastors, for he causes those whom he has filled, to speak out spontaneously. [Gregory the Great, Pastoral Guide].

Second on the reason for poor preaching:

Beloved brothers, consider what has been said: Pray the Lord of the harvest to send labourers into his harvest. Pray for us so that we may have the strength to work on your behalf, that our tongue may not grow weary of exhortation, and that after we have accepted the office of preaching, our silence may not condemn us before the just judge.

For frequently the preacher’s tongue is bound fast on account of his own wickedness; while 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.

With reference to the wickedness of the preacher, the psalmist says: But God asks the sinner: Why do you recite my commandments? And with reference to the latter, 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. He clearly means this: the word of preaching will be taken away from you because as long as this people irritates me by their deeds, 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. (Ibid.)

Note well then, the shared task and responsibility of the preacher and the people. And let these texts serve as a worthy back ground to what is now to come in this gospel which we can see in three stages:

I. Real Rejoicing – The text says, Jesus departed from there and came to his native place, accompanied by his disciples. When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!

Thus the initial reaction of Jesus’ hometown is positive. They are filled with amazement and joy. And the text sets forth two sources of their joy:

1. His Wise Words – and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? Yes, what a blessing it must have been to hear Jesus preach. Could Jesus preach! Scripture says of his preaching:

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes. (Mat 7:28).
Sent to arrest him the temple guard returned empty handed saying: No one ever spoke like that man (Jn 7:46)
And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; (Luke 4:22)
And the common people heard him gladly. (Mark 12:37)

2.His Wonderful works – They also say: What mighty deeds are wrought by his hands! Yes, Jesus had worked many miracles up to this point:

Cast out demons
Turned water to wine
Raised up paralytics
Cured the man with a withered hand
Cast out blindness
Healed deafness
Multiplied loaves and fishes
Calmed storms
Raised up Jairus’ daughter from the dead

And so we see that the initial reaction to Jesus preaching is good. Their remarks and rejoicing are a sign that the Spirit is working and prompting them to belief.

Yet as we shall see, things are about to turn sour. For it remains a sad but prevailing truth that the word of God can fall on the rocky soil of some hearts where it springs up but soon withers because the soil is rocky and shallow. Or the Word of the Lord can sown on the paths of some hearts where the birds of the sky come and carry it off. Or the Word of the Lord can call on divided hearts and where the thorns of worldliness and anxieties of the world choke it off. And yes, sometimes it falls on good soil where it yields thirty, or sixty, or a hundred fold. (cf Matt 13:1-9). Sadly things are heading south.

II. Rude Rejection – The text says [But some began to say] Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

Notice how sudden their change is. There is an old spiritual that says: Some go to church for to sing and shout, before six months theys all turned out!

They harden their hearts – Yes, the tide mysteriously and suddenly turns against Jesus. Sin has set in and hearts have hardened and the joy is jettisoned. Though the Holy Spirit prompts them to faith and to call Jesus Lord, they harden their hearts. It is a grim and tragic sin.

They also exhibit a kind of prejudice or unjust discrimination, dismissing him as a mere carpenter and a home boy. It is an odd kind of thing that the poor and oppressed sometimes take up the voice of the oppressor. And thus, these simple people of a small little town of only 300, take up the voice of the Jerusalemites who regarded Galileans as “poor back-woods clowns” and as unlettered people. Yes, his own townsfolk take up the voice of the oppressor and say to Jesus, in effect, “Stay in your place. You have no business being smart, talented, wise or great. You’re just one of us and should amount to nothing.” It is the same sort of tragic rebuke that sometimes takes place among minority students who excel in school. Some of their fellow minority students accuse them of “going white.” Tragic and sick. And thus for Jesus, they ignore his actual words and his works and focus only on appearances and background.

They also exhibit the sin of envy. Envy is sadness or anger at the goodness or excellence of another person because we take it to lessen our own excellence. The text says here, And they took offense at him. St. Augustine called envy THE diabolical sin. This is because it seeks not to posses the good of another, (like jealousy does), but it seeks to destroy what is good in others so that the destroyer can look better.

The result of these sins was that Nazareth was NOT a place where excellence was known, even among its own! Indeed, John 1:46 records Nathanael as saying of Nazareth  “Nazareth! Can anything good come from there?” It would seem even the townsfolk of that place would agree” (But Philip who surrendered his prejudice said to Nathanael, “Come and see.”).

But an even more awful result of these sins ensues as we next see.

III. Ruinous Result – The text says, Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” SO HE WAS NOT ABLE to perform any mighty deed there, apart from curing a few sick people by laying hands on them. He was amazed at their lack of faith.

So as we see, they judge him to be nothing, so they get nothing. They have blocked their blessings.

Jesus says,  He who receives a prophet because he is a prophet shall receive a prophet’s reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man’s reward (Mat 10:41). But they will get nothing. When we banish or discredit God, we should not expect to see many and mighty works. These things come only from faith.

Miracles are the result of faith not the cause of it. Thus the text says, So [Jesus] was NOT ABLE to perform any mighty deed there…He was amazed at their lack of faith.

There are some things even God can’t do not because he has no power but because he respects our choices. Pay attention. The Lord is offering us salvation and the Kingdom of Heaven. And either we reach out to take it or we don’t. But the choice is ours. If we take it, He’ll go to work. But if we refuse, he who respects our freedom will “not be able” to perform any mighty deeds.

And what a ruinous result for Nazareth and all who reject the prophetic utterances of our Lord and His saving help. Scripture says:

I am the LORD your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it. “But my people did not listen to my voice; Israel would have none of me. 12 So I gave them over to their stubborn hearts, to follow their own counsels.  O that my people would listen to me, that Israel would walk in my ways!  I would soon subdue their enemies, and turn my hand against their foes.  Those who hate the LORD would cringe toward him, and their fate would last for ever.  I would feed you with the finest of the wheat, and with honey from the rock I would satisfy you.” (Psalm 81:10-16)

Either we will accept God’s word and yield to its healing and saving power or we can expect little or nothing but ultimate ruin. It is as though you or I were in a raging stream heading soon over the falls to our death. And then a hand is stretched out to save us, the hand of Jesus, but mysteriously we reject that hand and ridicule its power. And the ruinous result of our hideous and foolish rejection is only one thing: our death. The text says, He was amazed at their lack of faith.

Pay attention, God is preaching a word to you every Sunday, every day. Will you heed and be healed, receive and be rescued, or reject and be ruined. Will the Lord be able to do mighty deeds for you?  Or will he be amazed at your lack of faith? The choice is yours, it is all yours.

Even Jesus can have a bad day in the pulpit. Make sure you’re not the reason why.

The Gospel today focuses on a man named Jairus and a journey he makes from despair to deliverance, with the help of Jesus. Of course Jairus is not merely a synagogue official who lived two thousand years ago. You are Jairus and his journey is yours.

We also meet in this Gospel a woman of great faith to whom the Lord points as an exemplar. If you are ready to accept it, she also can be you.

Let’s observe this Gospel in six stages as Jairus makes his (our) journey.

I. TRIAL – The text says, When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.“

Jarius is in a great crisis, a great trial. Most of us have experienced similar things. Perhaps it is the grave illness or injury of someone we love. Perhaps it is the sudden loss of a job, or of our own health. Perhaps it is the sudden loss of a friend or the effects of a sudden storm or natural disaster. Perhaps it is simply the fear of some catastrophe that looms.

In his crisis Jairus seeks Christ, and falling to his knees, he pleads for help and healing for his beloved daughter.

Note that it is this very crisis that brings him to Jesus so prayerfully. While suffering remains a mystery, it is a recognizable fact that it sometimes takes suffering and crisis to bring us to Jesus. It should not be this way, but it is often the truth. Even for regular Church-goers, it sometimes takes a real crisis to make us finally realized and cry out: “Lord! I really need you! I cannot survive without you!”

And thus Jairus, quite possibly a proud synagogue official possessed of great dignity, it now at the feet of Jesus pleading for mercy. And what of us? Does it take this? Perhaps it does. But, for whatever purpose, God often allow suffering to find us for a reason and for a season.

Jairus is now undergoing a trial, a test. But remember, there is a test in every testimony.

II. TRAVELING – The text says [Jesus] went off with him, and a large crowd followed him and pressed upon him.

Note that there is a kind of delay here. Jesus could have simply healed the daughter, instantly from where he was (as he did with the Centurion’s servant). But instead Jesus says, (in effect) to Jairus, “Let us journey together for a awhile.” The Lord delays the healing of the daughter, and as we shall see, this delay means her death.

We too must often experience the Lord’s delay, for our crying out for healing and mercy does not often yield instant results. It is as if the Lord want us to live our questions and struggles awhile. It is as if he wants to walk with us in a journey of faith that requires a kind of waiting and watchful trust.

Such a delay is likely part of God’s plan to build our trust and faith, but whatever its cause, the Lord often requires that we wait, that we hold out. Gospel music is replete with such themes. One song says, I promised the Lord that I would hold out, He said he’d meet me in Galilee. Another song says, Hold on just a little while longer, everything’s gonna be alright. Another song says, Keep your hand on the plow, hold on! Yet another says, Lord, help me to hold out, until my change comes.

Thus, the Lord walks with Jairus and us and summons us to a faith that holds out. Scripture says, Weeping may endure for a night, but joy will come with the morning light (Ps 30:3).

III. TESTIMONY – Along the way the Lord arranges a lesson in trust for Jairus in the person of a woman of strong faith. The text says:

There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to Jesus, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?'” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”

Here is a woman of remarkable faith. She has come to a point in her life’s journey that she simply knows by faith that all she has to do is touch Jesus, and she will be healed. Surely she has come to this faith only by a long and painful journey. But she HAS come to this moment, and now she has the faith to be saved.

And she touches Jesus.

Do not miss the significance of this touch, for Jesus does not. Sensing the power of her faith and that healing power has gone out from him he says “Who touched me?” The disciples react with exasperation saying, (in effect) “Lord, hundreds of people have been bumping up against you in the crowd!” But Jesus did not asked who had bumped up against him, or brushed aside him. He asked, “Who touched me?” For it is one thing to bump up against the Lord and another thing to touch him, to touch him in faith.

How many of us really touch God when we come to Mass? He speaks to us in the Liturgy of the Word, do we really hear him? He touches us in Holy Communion, but do we touch him? Do we really expect healing when we go to Mass, do we really expect a healing touch? Or are we only going to be in a crowd bumping up against Jesus?

Many people put more faith in Tylenol than the Eucharist because, when they take Tylenol, they actually expect something to happen, that the pain will go away and healing will happen. But what do they expect when they receive Holy Communion? Often nothing.

How about you? Are you like the woman who touches Jesus expecting healing or just the crowd that brushes past him?

Jesus insists on meeting this woman of faith. And it may well be that he had Jairus in mind. As if to say, “Pay attention to this woman Jairus. Do you see what her faith has gotten her? Do you believe Jairus?” And into our own life the Lord will also and often send those who can testify to us of faith and show what faith can do.

Thus on this journey, Jairus is given a witness to encourage his faith. Who are the witnesses in your life that the Lord has sent?

IV. TEMPTATION – The text says, While [Jesus] was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?”

Note that while there is, on this journey of Jairus, an encouraging testimony of what faith can do, there are also these temptations against faith, and temptations to despair and hopelessness.

And what of us? We too often must confront individuals and a world that are largely negative.

And note how Jairus is told by the negative ones to dismiss Jesus: “Why bother the teacher any more?” Yes, there are many in our life and in this world who not only have no hope, but insist we dismiss Jesus, that He is of no hope or relevance. Many secularists, themselves having no hope, ridicule us who do and taunt us to dismiss the Lord from our journey.

This is a temptation that must be rejected.

V. TRUST – The text says,  Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out.

To such as these who are negative and ridicule, Jesus has only a rebuke and he “puts them all out.”

Then turning to Jairus he says, “Be not afraid – Just have faith.” The command that we have faith resonates not merely as an “order” from Jesus but also as a dynamic principle. For the same God who said, “Let there be light,” and there was light, now says “Be not afraid but have faith” and so trusting and saving faith is possible for Jairus and for us.

One of the most principle tasks of Jesus and his holy Spirit is to grow faith within us.And as this faith grows our victories become more and more evident and existent. Scripture says:

For thus says the Lord God, the holy One of Israel, “By waiting and calm you shall be saved, in quiet and in trust your strength lies… (Is 30:15)

Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Is 40:30-31).

So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For in just a very little while, “He who is coming will come and will not delay. But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him.” But we are not of those who shrink back and are destroyed, but of those who believe and are saved. (Heb 10:35-39)

Hence the Lord Jesus commands faith to bring us reward. And that leads to the final place in the journey:

VI. TRIUMPH – The text says, He took along the child’s father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.

Sure enough, Jairus’ journey with Jesus leads to victory. And so will ours. It may not be the Lord’s will to raise every relative recently deceased, but the Lord will surely give us the victory in every travail and difficulty. And to those who die in him, he will surely say as he said to the little Girl: “I say to you, Arise!”

And for us, in every trial, if you are in the Lord and journeying with him I promise you complete victory in Jesus: To every trial and distress…just say “I’ll Rise!”

In sufferings and sickness…”I’ll Rise!”
In setbacks and sorrows…”I’ll Rise!”
Tears in my eyes…”I’ll Rise!”
No money in my pocket…”I’ll Rise!”
On the rough side of the mountain…”I’ll Rise!”
Yes, just say “I’ll Rise!”

Jairus has made a journey with Jesus from Trial to Traveling with Jesus. Through Testimony and Temptation to the empowering command Trust! And thereby unto Triumph.

The Journey of Jairus is our journey and his victory is ours if we like him journey with Jesus.