Category: homilies

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Are You Smarter than a Sheep? A Meditation on the Gospel for the 4th Sunday of Easter

The Fourth Sunday of Easter is traditionally called Good Shepherd Sunday, for the readings focus on how our risen Lord Jesus is our shepherd who leads us to eternal life. But of course, the flip side of the Lord being our shepherd, is that we are sheep.  We sometimes miss the humor of the Lord calling us sheep.  The Lord could have said we were strong and swift as horses, beautiful as gazelles,  or brave as lions. But, instead, he said we are like sheep. I guess I’ve been called worse, but it’s a little humbling and embarrassing really. And yet sheep are worthwhile animals and they have a certain quality that makes them pretty smart, as we shall see. Are you smarter than a sheep? Well, lets look and see how we stack up as we look at this gospel in three stages.

I. The Situation of the Sheep – In this Gospel the Lord is speaking to pharisees and seeking almost to reassure them that he is not like other false shepherds, false messiahs, who have led many astray in recent years. Jesus says, Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. …All who came before me are thieves and robbers, but the sheep did not listen to them…. A thief comes only to steal and slaughter and destroy.

The times in which Jesus lived were times of great social unrest and political turmoil. There were heightened expectations of a coming messiah who would liberate Israel from its Roman and Herodian oppressors. Given the climate of the times, most had emphasized the role of the messiah as a political and economic liberator who would come and wage war and victoriously reestablish the Davidic Monarchy in all its worldly glory.

Josephus, A Jewish historian of the time, may have exaggerated, but only a little when he spoke of 10,000 insurrections in the years leading up to the Jewish War with the Romans, (which took place from 66 – 70 AD). Even as early as Jesus’ lifetime there had been conflicts and bloody uprisings led by numerous false messiahs. It is most likely to these that Jesus refers as thieves and robbers. It is also the likely explanation of why Jesus resisted being called Messiah except in very specific circumstances (Matt 16:16,20; Mk 8:30; Mk 14:62).

Jesus also warned that after he ascended that false Messiahs would continue to plague the land:

For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible. See, I have told you ahead of time. “So if anyone tells you, ‘There he is, out in the desert,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. (Matt 24:24-26)

Ultimately these false Christs did arise and mislead many and the results were horrible. Josephus says that 1.2 million Jewish people lost their lives in the Jewish War with the Romans.

So here is the situation of the sheep. And Jesus speaks of the dangers of false messiahs, false saviors and unambiguously denounces them as thieves and robbers. We too, are in a world were many false and erroneous philosophies, messiahs and “saviors” seek to claim our loyalties and engage us in their error. Perhaps it is the false claims materialism, which says the right combination of wealth and power can bring meaning and happiness. Perhaps it is the error of secular, socialism and atheistic communism, which exalts the State and puts its importance above God.  Perhaps it is the arrogance of modern times which claims a special enlightenment over previous eras (such as the biblical era) which were “less enlightened and tolerant.” Perhaps it is the promiscuity of this age which claims sexual liberty for itself but never counts the cost in broken lives, broken families, STDs, AIDS, high divorce rates, teenage pregnancy, abortion and on and on.

Yes, the sheep are still afflicted and false philosophies and messiahs abound. Jesus calls them thieves and marauders (robbers) for they want to steal from us what the Lord has given and harm us by leading us astray. He their wish is ultimately to slaughter and destroy. Do not be misled by the soft focus of these wolves in sheep’s clothes, by their message of “tolerance” and humanitarian concern. A simple look at the death toll in the 20th century from such ideologies with show the actual wolf lurking behind these foolish and evil trends which have misled the flock.

And as for these false shepherd remember this, not one of them ever died for you. Only Jesus did that.

II. The Shepherd of the Sheep – Having rejected false shepherds, Jesus now goes on to describe himself as the true Shepherd:

But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.“

Now this passage tells us not only of the true Shepherd, but also his true sheep. For the true Shepherd is sent by the Father who is the gatekeeper and has opened the way for the Son, and True Shepherd. The Father has confirmed the Son by signs and wonders and by the fulfillment of prophesies in abundance.

And of the true sheep the Lord says that they not only recognize his voice, but also that they will run from a stranger because they do not recognize their voice.

In sheep herding areas flocks belonging to different shepherds are often brought together in fenced off areas for the night, especially in the cooler months. And one may wonder how shepherds can tell which sheep belong to which shepherd. Ultimately the sheep sort themselves out. For in the morning a shepherd will go to the gate and call, with a chant like call, his sheep. Those that recognize his voice will run to him, those that do not will recoil in fear. Now that’s pretty smart actually. Sheep may not know how to go to the moon and back, but they DO know their master’s voice.

And so the question for us is, are you smarter than a sheep?

Sheep have the remarkable quality of knowing their master’s voice and of instinctively fearing any other voice and fleeing from it. In this matter, it would seem that sheep are smarter than most of us. For we do not flee voices contrary to Christ. Instead we draw close and say, “Tell me more.” In fact we spend a lot of time and money to listen to other voices. We spend huge amounts of money to buy televisions so that the enemy’s voice can influence us and our children. We spend large amounts of time with TV, radio, Internet. And we can so easily be drawn to the enemy’s voice.

And not only do we NOT flee it, but we feast on it. And instead of rebuking it we turn and rebuke the voice of God and put his Word on trial instead of putting the world on trial.

The goal for us is to be more wary, like sheep and to recognize only one voice, that of the Lord speaking though his Church, and to flee every other voice.

Are you smarter than a sheep? You decide.

III. The Salvation of the Sheep – The text says, Amen, amen, I say to you, I am the gate for the sheep. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture…. I came so that they might have life and have it more abundantly.

And here then is the description of the Christian life: Acceptance, access, and abundance.

  • Acceptance – the text says we must enter through the gate, and the gate is Christ. We are invited to accept the offer of being baptized into Christ Jesus. In today’s first reading from Acts, Peter and the other apostles are asked by the repentant and chastened crowd: “What are we to do, my brothers?” Peter said to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit…. “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand persons were added that day. Yes we are invited to enter through the gate, to be baptized into Christ Jesus, for he is the gate and the way to the Father.
  • Access – in accepting baptism we enter through the gate and now have access to the wide and green pastures. Jesus describes this entry as being saved. Now we tend to think of salvation rather abstractly, almost as if we were now in some new legal category, having gone from being guilty to having the charges dismissed. But this is only a very partial understanding of salvation. For the Greek word σωθήσεται (sothesetai) more fully means to be “safe, rescued,” delivered out of danger and into safety. The word in the New Testament is  used principally of God rescuing believers from the penalty and power of sin – and bring them into his into His safety and grace. So, being saved is more than changing legal categories, it is new life! It is power over sin, it is being kept safe from the poison of sin and its terrible enslaving effects. Salvation is also related to the concept of health (salus = health and well being). Hence for the believer who accepts Christ’s offer, now there is access to the protected pasture, there is supply or provision of grazing land too. For the Lord feeds his faithful and brings them strength. Yes, there is access to God’s many gifts.
  • Abundance – The Lord concludes by saying that he came that we might have life more abundantly. And here is the fundamental purpose of all he did: that we might live more abundantly. Abundant life is really the root of what is meant by eternal life. For eternal does not refer merely to the length of life, but even more, to the fullness of life. And while we will not enjoy this fully until heaven it DOES begin now and we, through Christ our good shepherd become gradually, more fully alive. I am fifty and my body in some physical sense is less alive, but my soul is more alive than ever! I have more joy, more confidence, more peace, and contentment. I struggle less with many sins and have a greater capacity to love and to forgive. The Lord has granted this by giving me access to his pasture and his grace, and feeding me there. I am more abundantly alive at fifty than I ever was at twenty. Yes, the Lord came that we might have life more abundantly – I am a witness of this. Eternal life has already begun in me and is growing day by day.

So, are you smarter than a sheep? Then run to Jesus. Flee every other voice. Enter the sheepfold and let him give you life.

Photo Credit Randy OHC via Creative Commons

This song says, I said I wasn’t gonna tell nobody, but I couldn’t keep it to myself what the Lord has done for me….And then I start walkin, started talkin’ started singin’ started shoutin’ O what the Lord has done for me. Enjoy an old gospel classic.

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Taste and See the Goodness of the Lord – A Meditation on the Gospel for the Third Sunday of Easter

In today’s gospel we encounter two discouraged and broken men making their way to Emmaus. The text described them as “downcast.” That is to say, their eyes are cast to the ground, their heads are hung low. Their Lord and Messiah has been killed; the one they had thought would finally liberate Israel. Yes, it is true, some women had claimed he was alive, but these disciples have discredited the reports and are now leaving Jerusalem. It is late in the afternoon. The sun is sinking low.

The men cannot see or understand God’s plan. They cannot “see” that he must be alive, just as they were told. They are quite blind as to the glorious things that have already happened, hours before. Their eyes are cast downward. And, in this, they are much like us, who also struggle to see and understand that we have already won the victory. Too easily we are downcast, our eyes cast downward in depression rather than upward in faith.

And how will the Lord give them (and us) vision? How will he enable them to see his risen glory?  How will he encourage them to look up from their downcast focus and behold new life?

In effect, if you are prepared to “see” it, the Lord will celebrate Holy Mass with them. In the context of a sacred meal we call the Mass, he will open their eyes, and they will recognize him, they will see glory and new life.

Note that the whole gospel, not just the last part, is in the form of a Mass. There is a gathering, a penitential rite, a Liturgy of the Word, Intercessory prayers, a Liturgy of the Eucharist, and an Ite Missa est. And, in this manner of a whole Mass, they have their eyes opened to Him and to glory. They will fulfill the psalm which says: Taste, and see, the goodness of the Lord (Psalm 34:8).

Lets look at this Mass, which opens their eyes, and ponder how we too taste and see in every Mass.

Stage One: Gathering Rite – The Curtain rises on this Mass with two disciples having gathered together on a journey: Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus (Lk 24:13). We have already discussed above that they were in the midst of a serious struggle and are downcast. We only know one of them by name, Cleopas. Who is the other? If you are prepared to accept it, the other is you. So they (this means you, this means me) have gathered. This is what we do as the preliminary act of every Mass. We who are pilgrims on a journey come together on our journey.

It so happens for these two disciples that Jesus joins them: And it happened that while they were conversing and debating, Jesus himself drew near and walked with them (Luke 24:15). The text goes on to inform us that they did not recognize Jesus yet.

The Lord walks with us too – Now for us who gather at Mass it is essential to acknowledge by faith that when we gather together, the Lord Jesus is with us. For Scripture says, For where two or three are gathered in my name, there am I among them (Matt 18:20). It is a true fact that for many of us too, Jesus, though present, is unrecognized! Yet he is no less among us than he was present to these two disciples who fail to recognize him.

Liturgically we acknowledge the presence of the Lord at the beginning of the Mass in two ways. First, as the priest processes down the aisle the congregation sings a hymn of praise. It is not “Fr. Jones” they praise, it is Jesus, whom “Fr. Jones” represents, that they praise. Once at the Chair the celebrant (who is really Christ) says, “The Lord be with you.” And thereby he announces the presence of Christ among us promised by the Scriptures.

The Mass has begun, our two disciples are gathered and the Lord is with them. So too for us at every Mass. The two disciples still struggle to see the Lord, struggle to experience new life and that the victory has already been one. And so too some of us who gather for Mass. But simply the fact that these disciples (us) are gathered is already the beginning of the solution. Mass has begun, help is on the way!

Stage Two: Penitential Rite – The two disciples seem troubled and the Lord inquires of them the source of their distress: What are you discussing as you walk along? (Lk 24:17) In effect the Lord invites them to speak with him about what is troubling them. It may also be a gentle rebuke from the Lord that the two of them are walking away from Jerusalem, away from the site of the resurrection.

Clearly their sorrow and distress are governing their behavior. Even though they have already heard evidence of his resurrection (cf 24:22-24), they seem hopeless and have turned away from this good news. As we have well noted, the text describes them as “downcast” (24:17).

Thus the Lord engages them is a kind of gentle penitential rite and  wants to engage them on their negativity.

So too for us at Mass. The penitential rite is a moment when the celebrant (who is really Christ) invites us to lay down our burdens and sins before the Lord who alone can heal us. For, we too, often enter the presence of God looking downcast and carrying many burdens and sins. We too, like these disciples may be walking in wrongful directions. And so the Lord says to us, in effect, “What are thinking about and doing as you walk along? Where are you going with your life?

The Lord asks them, and us, to articulate our struggles. This calling to mind of our struggles for them and us in the penitential rite, is a first step to healing and recovery of sight.

And thus again, we see in this story about two disciples on the road to Emmaus, the Mass that is so familiar to us.

Stage Three: Liturgy of the Word – In response to their concerns and struggles the Lord breaks open the Word of God, the Scriptures. The text says: Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures (Luke 24:27).

Notice, not only does the Lord refer to Scripture, but he interprets it for them. Hence the Word is not only read, there is also a homily, an explanation and application of the Scripture to the struggles these men have. The homily must have been a good one too, for later, the disciples remark: Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us? (Luke 24:32)

And so too for us at Mass. Whatever struggles we may have brought to the Mass, the Lord bids us to listen to his Word as the Scriptures are proclaimed. Then the homilist (who is really Christ) interprets and applies the Word to our life. It is a true fact that the Lord works through a weak human agent, (the priest or deacon), but God can write straight with crooked lines. As long as the homilist is orthodox, it is Christ who speaks. Pray for your homilist to be an obedient and useful instrument for Christ at the homily moment.

Notice too, though they do not fully yet see, their downcast attitude has been abated. Their hearts are now on fire. Pray God, too, for us who come to Mass Sunday after Sunday and hear from God how victory is already ours in Christ Jesus. God reminds us, through successive Sundays and passages which repeat every three years,  that though the cross is part of our life, the resurrection surely is too. And we are carrying our crosses to an eternal Easter victory. If we are faithful to listening to God’s Word, hope and joy build within our hearts and we come, through being transformed by Christ in the Liturgy to be men and women of hope and confidence.

Stage Four: Intercessory Prayers – After the homily we usually make prayers and requests of Christ. We do this based on the hope that his Word provides us that he lives, he loves us and he is able. And so it is that we also see these two disciples request of Christ: Stay with us, for it is nearly evening and the day is almost over. (Luke 24:29)

Is this not what we also say in so many words: “Stay with us Lord, for it is sometimes dark in our lives and the shadows are growing long. Stay with us Lord and those we love so that we will not be alone in the dark. In our darkest hours, be to us a light O Lord that never fades away.”

And indeed, it is already getting brighter for we are already more than halfway through the Mass!

Stage Five: Liturgy of the Eucharist – Christ does stay with them and then come the lines that no Catholic could miss: And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them (Luke 24:30). Yes, the Mass to be sure. All the basic action of the Eucharist are there: he took, blessed, broke and gave. It is the same action as at the Last Supper and the same action in every Mass. Later, the two disciples will refer back to this moment as the breaking of the bread (Luke 24:35), a clear Biblical reference to the Holy Eucharist.

And so, the words of Mass come immediately to mind: “While they were at supper He took the bread, and gave you thanks and praise. He broke the bread, gave it to his disciples and said, take this all of you and eat it: this is my Body which will be given up for you.”

A fascinating thing happens though: With that their eyes were opened and they recognized him, but he vanished from their sight (Luke 24:31).

Note that it is the very act of consecration that opens their eyes. Is this not what Holy Communion is to do for us? Are we not to learn to recognize Christ by the very mysteries we celebrate? Are we not to Taste and See?

The liturgy and the sacraments are not mere rituals, they are encounters with Jesus Christ, and though our repeated celebration of the holy mysteries our eyes are increasingly opened if we are faithful. We learn to see and hear Christ in the liturgy, to experience his ministry to us.

The fact that he vanishes from their sight teaches us that he is no longer seen by the eyes of the flesh, but by the eyes of faith, and the eyes of the heart. So though he is gone from our earthly, fleshly, carnal sight, he is now to be seen in the Sacrament of the Altar, and experienced in the Liturgy and other Sacraments. The Mass has reached it’s pinnacle, for these two disciples and for us;  for they have tasted and now they see.

Consider these two men (and us) who began this gospel quite downcast. Now their hearts are on fire and they see. The Lord has celebrated Mass to get them to this point. And so too for us, the Lord celebrates Mass to set our hearts on fire and open our eyes to glory. We need to taste in order to see. Consider a fuller number of verses from that psalm (34):

I sought the Lord, and he answered me; he delivered me from all my fears. Those who look to him are radiant; their faces are never covered with shame. This poor man called, and the Lord heard him; he saved him out of all his troubles. …Taste and see that the Lord is good; blessed is the man who takes refuge in him (Psalm 34:4-8).

Yes, blessed are we if we faithfully taste in order to see, every Sunday at Mass.

Stage six: Ite Missa est – Not able to contain their joy or hide their experience the two disciples run seven miles back to Jerusalem to tell their brethren what had happened and how they encountered Jesus in the breaking of the bread. They want to, they have to,  speak of the Christ they have encountered, what he said and what he did.

How about us? At the end of every Mass the priest or deacon says “The Mass is ended, go in peace.” This does NOT mean, “OK, we’re done here, go on home, and haver nice day.” What it DOES mean is: “Go now into the world and bring the Christ you have received to others. Tell them what you have heard and seen here, what you have experienced. Share the joy and hope that this Liturgy gives with others.”

Perhaps you can see the word MISSion in the word disMISSal? You are being commissioned, sent on a mission to announce Christ to others.

The Lucan text we are reviewing says of these two disciples: So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them…..Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread (Lk 24:33,35). How about us. Does our Mass finish as well, as enthusiastically?  Can you tell others that you have come to Christ in “the breaking of the bread,” in the Mass?

So Jesus has used the Mass to drawn them from gloom to glory, from being downcast to delighted,  from darkness to light. It was the Mass, do you “see” it there. It is the Mass. What else could it be?

Picture Credit: Bobosh_t via Creative Commons

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Don’t Block Your Blessings – A Meditation on the Gospel for the Second Sunday of Easter

In today’s Gospel we see that the Risen Lord appeared to the apostles who were gathered together in one place. The fact that they were gathered in one place is not without significance, for it is there that the Lord appears to them. One of them, as we shall see, was not in the gathering and this missed the blessing of seeing and experiencing the risen Lord. It might be said that Thomas, the absent disciple, blocked his blessing.

Some people want Jesus without the Church. No can do. Jesus is found in his Church, among those who have gathered. There is surely a joy in a personal relationship with Jesus, but the Lord also announced a special presence whenever two or three are gathered in his name. It is essential for us to discover how Mass attendance is essential for us if we want to experience the healing and blessing of the Lord. This Gospel has a lot to say to us about the need for us to gather together find the Lord’s blessing in the community of the Church, in his Word and the Sacraments. Lets look at the gospel in five stages.

I. The Fearful Fellowship – Notice how the text describes the apostles gathering: On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews..… These men are frightened, but they are in the right place. It is Sunday, the first day of the week, and they have gathered together. The text says nothing of what they are doing, other than that they have gathered. But in a sense, this is all we need to know, for this will set the stage for blessings and for the presence of the Lord.

And these are men who need a blessing. The locked doors signify their fear of the Jewish authorities. One may also presume that they are discouraged, lacking in hope, even angry. For they have experienced the earthquake that Jesus’ crucifixion was for them. It is true that some of the women in their midst claimed to have seen him alive. But now it is night and there have been no other sightings of which they have heard.

But, thanks be to God, they have gathered. It is not uncommon for those who have “stuff” going on in their lives to retreat, withdraw, even hide. Of course this is probably the worse thing to do. And it would seem that Thomas may have taken this approach, though is absence is not explained. Their gathering, as we shall see, is an essential part of the solution for all that afflicts them. This gathering is the place in which their new hope, new heart and mind will dawn.

And for us too, afflicted in many ways, troubled at times, and joyful at others, there is the critical importance of gathering each Sunday, each first day of the week. Here too for us in every Mass, is the place where the Lord prepares blessings for us. I am powerfully aware at how every Mass I celebrate, especially Sunday Mass, is a source of powerful blessings for me. Not only does God instruct me with his Word, and feed me with his Body and Blood, but he also helps form me through the presence and praise of others, the people I have been privileged to serve. I don’t know where I’d be if it were not for the string and steady support of the People of God, their prayers, their praise, their witness and encouragement.

The Book of Hebrews states well puyrpose and blessing of our liturgical gatherings:

Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stir up one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another; and all the more as you see the Day drawing near. Heb 10:22-25

So here they are, meeting together, encouraging one another. As we shall see, the Apostles are about to be blessed. But the blessing occurs only the context of the gathering. Thomas, one of the apostles, is missing, and thus he will miss the blessing. This blessing is only for those who are there. And so it is for us who have also have blessings waiting, but only if we are present, gathered for holy Mass. Don’t block your blessings!

II. The Fabulous Fact – And sure enough here comes the blessing, For where two or three are gathered in my name, there am I among them (Matt 18:20). The text from today’s Gospel says, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you.

Suddenly there is a completely new reality, a new hope, a new vision. Note too, there is also a new serenity, a peace, a shalom. For not only do they see and come to experience a wholly new reality, but they also receive an inner peace. Observe again, this is only to those who are present.

And here is a basic purpose of the gathering we call the sacred liturgy. For it is here that we are invited to encounter the Living Lord, who ministers to us and offers us peace. Through his word, we are increasingly enabled to see things in a wholly new way, a way which gives us hope, clarity and confidence. Inwardly too, a greater peace is meant to come upon us in an increasing way as the truth of this newer vision begins to transform us, giving us a new mind and heart. And, looking to the altar we draw confidence that the Lord has prepared a table for me in the sight of my enemies and my cup is overflowing (Ps 23). The eucharist is thus the sign of our victory and election and, as we receive the Body and the Blood of teh Lord we are gradually transformed into the very likeness of Christ.

Is this your experience of the gathering we call the Mass? Is it a transformative reality, or just a tedious ritual?

As for me, I can say that I am being changed, transformed into a new man, into Christ, by this weekly, indeed, daily gathering we call the Mass. I have seen my mind and heart changed, and renewed. I see things more clearly, have greater hope, joy and serenity. I cannot imagine what my life would be like, were it not for this gathering of the Holy Sacrifice of the Mass where Jesus is present to me and says, “Shalom, peace be with you.” Over the years, I am a changed man.

Yes, the Mass works, it transforms, gives a new mind and heart. Don’t bloc your blessings, be there every Sunday.

III. Forgiving Fidelity – Next comes something quite extraordinary that also underscores the necessity of gathering and simply cannot take place in a privatistic notion of faith. The text says, As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

In this remarkable moment, the Lord gives the apostles the power to forgive sin. Note that he is not simply giving the ability to announce that we are forgiven. He is giving them a juridical power to forgive, or in certain cases, to withhold or delay forgiveness. This is extraordinary. Not only has he given this authority to men (cf Matt 9:8), but he has also given it to men, all of whom but one had abandoned him at his crucifixion. These are men well aware of their shortcomings! Perhaps only with this awareness can he truly trust them with such power.

There are those who deny Confession is a biblical sacrament. But here it is, right here in this biblical text. There are other texts in Scripture that also show confession to be quite biblical. For example:

  1. Also many of those who were now believers came, confessing and divulging their practices. (Acts 19:18).
  2. Is any one of you sick? He should call the presbyters of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to one another and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. (James 5:14-16).

Many consider it sufficient merely to speak to God privately about their sons. But the scriptures once again instruct us away from a solitary notion and bid us to approach the Church. The Lord gives the apostles authority to adjudicate sin, but this presupposes that someone has first approach them interpersonally.  Paul too was approached by the believers in Ephesus who made open declaration of their sins.  The Book of James also places the forgiveness of sins inthe context of the calling of the presbyters, the priests of the Church and sees this as the fulfillment of “declare your sins to one another…the prayer of the righteous man has great power.”

Thus, again, there is a communal context for blessing, not merely a private one.  More on the biblical roots of confession here: Confession in Biblical

IV.  Faltering Fellowship – We have already noted that Thomas blocked his blessing by not being present. The text says, Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nail marks and put my hand into his side, I will not believe.”

Thomas exhibits faltering fellowship in two ways.

First he is not with the other apostles on resurrection evening. Thus he misses the blessing of seeing and experiencing the resurrection and the Lord.

Secondly, Thomas exhibits faltering fellowship by refusing to believe the testimony of the Church that the Lord had risen.

One of the most problematic aspects of many people’s faith is that they do not understand that the Church is an object of faith. In the Creed every Sunday, we profess to believe in God the Father, and to believe in Jesus Christ, his only Son, our Lord, and to believe in the Holy Spirit, the Lord and giver of life. But we are not done yet. We go on to say that we believe in one, holy, catholic and apostolic Church. We know and believe what we do about Jesus Christ on the basis of what the Church hands on from the apostles. Some say, “No, I believe in what the Bible says.” But the Bible is a Book of the Church. God has given it to us through the Church who, by God’s grace, collected and compiled its contents and vouches for the veracity of the Scriptures. Without the Church there would be no Bible.

So in rejecting the testimony of the Church, Thomas is breaking fellowship and refusing to believe in what the Church, established by Christ to speak in his name (e.g. Lk 24:48; Lk 10:16; Matt 18:17; Jn 14:26; 1 Tim 3:15; inter al.). And so do we falter in our fellowship with the Church if we refuse to believe the testimony of the Church in matters of faith and morals. Here too is a privatization of faith, a rejection of fellowship, and a refusal to gather with the Church and accept what she proclaims through her Scriptures, Tradition, and the catechism.

But note, as long as Thomas is not present, he has blocked his blessings. He must return to gather with the others in order to overcome his struggle with the faith.

V.  Firmer Faith – Thomas returns to fellowship with the other Apostles. As we do not know the reason for his absence, his return is also unexplained. Some may want to simply chalk up his absence to some insignificant factor such as merely being busy, or in ill health or some other possible and largely neutral factor. But John seldom gives us details for neutral reasons. Further, Thomas DOES refuse to believe the testimony of the others, which is not a neutral fact.

But praise God, he is not back with the others and now in the proper place for a blessing. Whatever his struggle with the faith, he has chosen to work it out in the context of fellowship with the Church. He has gathered with the others. And now comes the blessing.

You know the story, but the point here for us is that whatever our doubts and difficulties with the faith, we need to keep gathering with the Church. In some ways faith is like a stained glass window that is only best appreciated when one goes inside the Church. Outside, there may seem very little about it that is beautiful. It may even look dirty and leaden. But once inside and adjusted to the light the window radiates beauty.

It is often this way with the faith. I have personally found that some of the more difficult teachings of the Church could only be best appreciated by me after years of fellowship and instruction by the Church in both here liturgy and in other ways. As my felloowship and communion have grown more intense, so has my faith become clearer and more firm.

Thomas, now that he is inside the room sees the Lord. Outside he did not see and doubted. The eyes of our faith see far more than our fleshly eyes. But in order to see and experience our blessings, we must gather, must be in the Church.

Finally, it is a provocative but essential truth that Christ is found in the Church. Some want Christ without the Church. No can do. He is found in the gathering of the Church, the ekklesia, the assembly of those called out. Whatever aspects of his presence are found outside are but mere glimpses, shadows emanating from the Church. He must be sought where he is found, among sinners in his Church. The Church is his Body, and his Bride. Here he is found. That his presence may be “felt” alone on some mountaintop can never be compared to the words of the priest, “Behold the Lamb of God.”

Thomas found him, but only when he gathered with the others. It is Christ’s will to gather us and unite us (Jn 17:21).  Congregavit nos in unum Christi amor (the love of Christ has gathered us in one).

In this Video, Archbishop Dolan speaks of those who want Christ without the Church:

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The Normal Christian Life – Coming to Appreciate The Life That The Risen Christ Offers

At the Great Easter Vigil, after a lengthy series of Old Testament readings, The lights come on full, the Gloria is intoned and the opening prayer is sung. Then all are seated for the first reading from the New Testament proclaimed in the new light of Easter glory. It is Romans 6, the opening text from the New Testament proclaimed by the Church as Christ steps forth from the tomb! It would seem the Church considers this an important reading for our consideration, given it’s placement.

Romans 6 is a kind of mini-Gospel where in the fact of our new status as redeemed transformed Children of God is declared. And within these lines is contained “Standing Order # 1” for the Christian who is a new creation: “No longer let sin continue to reign in your death directed bodies.”

Perhaps we can take a look at this central passage from the New Testament. Here it is in total and them some verse by verse commentary:

We died to sin; how can we live in it any longer? 3Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. 5If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. 6For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— 7because anyone who has died has been freed from sin. 8Now if we died with Christ, we believe that we will also live with him. 9For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. 10The death he died, he died to sin once for all; but the life he lives, he lives to God. 11In the same way, count yourselves dead to sin but alive to God in Christ Jesus. 12Therefore do not let sin reign in your mortal body so that you obey its evil desires. 13Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. 14For sin shall not be your master, because you are not under law, but under grace. (Romans 6:1-14)

1. THE PRINCIPLE – We have died to sin; how can we live in it any longer? – Here is a powerful and uncompromising statement. Paul is setting forth  the most fundamental principle for the Christian life. Namely that sin is not to have any power over us. This is the NORMAL (i.e. normative, to be expected) Christian life, a life that is victorious and that is seeing sin put to death and the blessings of grace come alive. Paul says, quite clearly, we have died to sin.

Before returning to this concept it might be important to consider what the word “sin” means here. The Greek word is ἁμαρτίᾳ (hamartia). In its root sin (ἁμαρτίᾳ) means “missing the mark” or falling short of a designated goal. In the Greek tragedies the hero often had a “fatal flaw” wherein he misses the mark, or fails to obtain what he sought due to a moral failing or error in judgment. In Scripture the word ἁμαρτίᾳ usually means something closer to what we mean by sin today, namely “a moral failing.” But we should not completely leave behind the notion that sin is a missing of the mark. It is not untrue to say that sin is not so much a reality unto itself as it is a “privation,” a lack of something that should be there. In every sin, something is missing that should be there.

Now St. Paul often describes sin (ἁμαρτίᾳ) at two levels: the personal experience with sin, but also as a “climate” in which we live. So we might distinguish between Sin (upper case) and sin (lower case). Hence, Sin is the climate in which we live that is hostile to God, that has values in direct opposition to what God values. It is materialistic, worldly in its preoccupations, carnal and not spiritual, lustful, greedy, self-centered, and alienated from the truth. It will not submit to God and seeks either to deny Him or to marginalize him. This is Sin. (We need to understand this distinction for in verse 10 of this passage Paul says Christ “died to Sin.” But clearly Christ had no personal sin. But he DID live in a world dominated by Sin and it was to THAT which he died).

As for sin (lower case), it is our personal appropriation of Sin. It is our internalization and acceptance of the overall climate of sin. For example, a Bosnian child is not born hating a Croat or Serbian child. That hatred is “in the air” and the child often (usually) internalizes and then acts upon it. Hence Sin becomes sin.

Now Paul says, we have DIED to all of this. That is to say the overall climate of Sin cannot any longer influence us, neither can the deep drives of our own sin continue to affect us.

But how can this be, most of us feel very strongly influenced by Sin and sin? Consider for a moment a corpse. You cannot humiliate or tempt, win an argument with or in anyway personally affect a corpse. The corpse is dead and you and I can no longer have any influence over it. Paul is saying that this is to be the case with us. We are dead to the world and its Sin. It’s influence on us is broken. Because of this, our personal sins and drives of sin are also broken in terms of their influence.

Ah but you say, “This does not seem true.” Nevertheless, it IS the principle of the Christian life. It is what is normative for us and what we should increasingly expect because of our relationship with Jesus Christ. It is true, death for us is a process, more than an event. But to the degree that the old Adam has been put to death in us, then his vital signs are diminishing. He is assuming room temperature and Christ Jesus is coming alive in us.

And here is the central question Is Jesus becoming more alive in you? It is a remarkable thing how little most Christians expect from their relationship with Jesus Christ. The best that most people hope for is to muddle through this life and just make it (barely) over the finish line to heaven. Mediocrity seems what most people expect. But this is not the normal Christian life! The normal Christian life is to be increasingly victorious over sin, to be experiencing the power of the Lord Jesus Christ at work in our lives. We have died to sin. It’s influence on us is waning, is diminishing. Increasingly the world and its values seem ludicrous to us and God’s vision becomes precious.

So here is the principle – have died and are dying to sin, it is increasingly impossible for us to live in it or experience it’s influence.

2. THE POWER – Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection.

When Paul (and Scripture) use the word “know” it always means more that grasping something intellectually. To “know” in the Bible means to personally experience something and to have grasped it as true. Thus, what Paul is really saying here, “Or is it possible that you have not experienced that we died with Christ and risen with him to new life?” In effect he is saying, grab hold of yourself and come to experience that you have died to your old life and now received a completely new life. Start to personally experience this.

If anyone is in Christ, he is a new creation! (2 Cor 5:17). This is the normal Christian life and we ought to be experiencing it more and more.

But here again, we have to fight the sloth of low expectations. Do you think that Jesus Christ died for you so that you would continue to be in bondage to anger, or lust, or hatred? Surely he died to free us from this!

To see your life transformed is NOT your work, it is the work of the Lord Jesus. Since it is his power at work we ought to expect a lot. But low expectations yield poor results. So Paul is saying, come to know, come to personally experience and grasp his power at work in you. Have high expectations! How can we have anything less when the death and resurrection of Jesus are the cause of this?

3. THE PERSONAL WITNESS – For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— because anyone who has died has been freed from sin. –

Once again Paul says we “know” this. This is the normal Christian life: to experience that our old self was crucified and has died and that increasingly we are no longer slaves to sin.

In my own life I have experienced just this. Have you? I have seen many sins and sinful attitudes put to death in me. My mind has become so much clearer in the light of Christian faith and I now see and experience how silly and insubstantial are many claims of this world. So, my mind and my heart are being transformed. I have died to many of my former and negative attitudes and drives.

I’m not what I want to be but I’m not what I used to be, praise God. A wonderful change has come over me.

How about you? Do you have a testimony? Do you “know” (experience) that your old self has been crucified and that you are being freed from sin?

4. THE PROCLAMATION – in various ways then in the verses that follow, Paul sets forth the essential proclamation of the Normal (normative) Christian life:

  1. count yourselves dead to sin but alive to God in Christ Jesus.
  2. Therefore do not let sin reign in your mortal body so that you obey its evil desires…..
  3. [you] have been brought from death to life….
  4. For sin shall not be your master, because you are not under law, but under grace.

Some final questions:

  • Do you believe this?
  • Do you know (experience) this?
  • What do you expect from your relationship with Jesus Christ?
  • How are you different from some one who lived under the Old Covenant?
  • How are you different from the unbelievers in this world?
  • Are you living the normal Christian life of dying to sin and rising to new life in Christ, or are you just muddling through?

Icon above is 18th Century Russian, and is available at most Icon Distributor. In this vision, is the Harrowing of Hades where Christ pulls Adam and Even from their tombs and summons them to new life.

This song says, Victory is mine, I told Satan, “Get thee behind” for victory today is mine.

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Jesus is Real to Me – A Reflection on the Gospel For Easter Sunday

Just about all of the Resurrection Accounts in the Gospels present the apostles and disciples on a journey to deeper faith. In stages they come out of the darkness of despair and this world into the light of faith.  Matthew’s (28:1-10) account that is read at the Easter Vigil this year, and which can also be read at Masses during the day, is no exception.

Let’s look at the Easter journey that Mary Magdalene and Mary, (likely, Mary the Mother of James and Joses) make out of darkness into light.  Mark (16:1) adds that “Salome” went with them. Salome was the wife of Zebedee, and the mother of James and John. From Luke (24:10) it also appears that Joanna, wife of Chusa, Herod’s steward was with them.  Hence, though Matthew only mentions the two by name, it would seem that our analysis includes these four women. As these women journey through the events of Easter Morning we see their faith deepen and brighten. In a condensed sort of way, we also see the whole life of the Christian as we, journeying in stages, come to deeper faith and a brighter vision of the paschal mystery that our life is.

Lets observe their journey in four stages.

Stage 1 – Disturbance at Dawn . The text says,

After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it. His appearance was like lightning and his clothing was white as snow. The guards were shaken with fear of him and became like dead men.

Note that in this first stage, it is still quite dark. The text here says, with hope, that the new day was dawning. The Greek word however properly means as the first day “approached,” or drew on, without specifying the precise time. Mark 16:1-2 that it was very early in the morning, at the rising of the sun – that is, not that the sun “was risen,” but that it was about to rise, or at the early break of day. Luke 24:1 that it was “very early in the morning;” (in the Greek text, “deep twilight,” or when there was scarcely any light). John 20:1 says it was “very early, while it was yet dark” – that is, it was not yet full daylight, or the sun had not yet risen.

So the point is, it is still quite dark, but dawn is near! And all this creates for us who read an air of great expectation.  An old Song by the Taize Community says, “Within our darkest night, you kindle a fire that never dies away!”

Next, there is a great earthquake! Sometimes God has to shake things up to open new doors and new vision. And in our life too, there are often violent shakings. But, remember, we are at the dawning of a new day. In just a few short years we’ll be with God, if we are faithful. And so it is that this earthquake is not unto destruction, but is unto the opening of the tomb that has claimed our Lord, and unto the opening of tombs that have claimed us, emotionally, spiritually, mentally and so forth. This earthquake, frightening though it may seem, serves only to draw these women deeper into the paschal mystery and toward the risen Christ.

Now, note, they haven’t seen him yet or even heard he is risen. There is only this earthquake. But it has a purpose. Yet, for now, it is barely dawn, and things are still very unclear to them..

Stage one: Disturbance at dawn

Stage Two: Declaration: Do Not Be Afraid. The text says,

Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified. He is not here, for he has been raised just as he said. Come and see the place where he lay.

Note that the angel summons them to deeper faith. He exclaims, “Do not be afraid.” Now, to most of us this may merely seem a slogan; one we often hear when we are perceived by others as anxious. Frankly, when others say this to us, it is both annoying and unhelpful. But in this case, the Angel presents a basis on which their faith should grow and their anxiety dissipate.

That they should not be anxious or afraid is rooted in the Lord’s promise and in his word. The angel is reminding them that the Lord had promised to rise on the third day, and that he has done, just as he said. The Lord, who had raised others from death, and healed multitudes, has now done just exactly what he promised.

Hence, the angel summons them to grow in their faith by pondering the Word of Jesus Christ and coming to trust in his promise.

The angel also presents evidence to them, the evidence of the empty tomb. He invites them to connect the dots between the promise of Jesus and the present data of an empty tomb.

So, it’s getting brighter, by the power of God’s word and the application of that word to the present situation.

We too must journey through this stage as we become more deeply immersed in God’s Word and apply it to our present situation. As we grow in knowledge and remembrance of God’s promises and his word, our anxiety begins to flee. This happens especially when, like these women, God helps us to connect his word to what is actually happening in our life. We start to notice the empty tombs, the many signs of God’s favor and blessing. Things start to add up and we begin to connect the dots between faith and experience. And as we do this it gets brighter and our faith grows stronger.

Stage two: Declaration: “Do not be afraid!”

Stage Three – Deepening Dispatch. The text says,

Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”

Learn by teaching – Having been instructed in the paschal mystery, and grown deeper in their faith, the Lord sends them to inform others. An interesting aspect of teaching is that we often learn more by teaching than we ever learned merely as a student. Hence we grow in our faith as we begin to teach and testify to it. And simply the fact of teaching and witnessing causes us to grow.

But note the text, “Behold, I have told you.”  The true faith is received from God, not invented by us. St. Paul says, “Faith comes by hearing.” Do NOT go and invent your own faith; that is a very bad idea! We receive the faith from God through the Church and the Scriptures approved by the Church. These women have first been instructed by God’s angel, and only after that, are they told to go and tell someone. We too, are instructed by the Church. Our Faith comes from what is heard and we pass on what we have heard.

So, these women are sent. And, as they go, we shall see that they have a great breakthrough. But prior to that breakthrough, they are sent to witness, to proclaim. And this very act for them, and for us, deepens the faith even more.

Stage Three: Deepening Dispatch.

There is one final stage they must attain. For they are still only able to say what others have said, they have not yet personally seen the Risen Lord. That comes next.

Stage Four: The Discovery that is Definitive. The text says,

Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples. And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage. Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”

Here we see an important and powerful stage that, frankly, too many Christians ignore. Note that, in this moment, they go from inference to experience. Inference is a form of knowledge based only on what others have said. But experience, includes personal witness. Experience means that I myself can personally vouch for the truth of what I proclaim. As we have seen, inference is a necessary stage of our faith (do NOT go and invent your own religion). But the Lord invites us deeper to more personally experience the truth of what the Church has always proclaimed and what her Scriptures have always announced.

Inference to experience – These women have heard from the angel, that Jesus is risen, and they receive the teaching with joy. But, on the way, on the road of their life, they come to personally meet the risen Lord Jesus Christ. Suddenly the truth of what they have been taught is made quite personal to them and experienced as real. They have gone from inference to experience. And now, they will tell not only what they have heard from others, but also how they have personally experienced it as true.

We too are invited to do the same. I need to be able to say, “In the laboratory of my own life I have come to personally experience as true all that the Church and her Scriptures proclaim.” I am now a first hand witnesses to Jesus, for I have experienced him personally in my life. I have met him in my prayer and in my experience. He is alive and real to me, and he is changing my life. I have done more than hear about the Lord, I have met him. I do not merely know about him, I KNOW him.

Stage Four: The Discovery that is Definitive.

Do you know the Lord, or do you just know about him? Have you met him, or just heard about him. On Easter Sunday morning we have observed a group of women go from the darkness of this world to the light of the normal Christian life. And what is the normal Christian life? It is to be in living, conscious contact with God in my life and to personally know the Lord of all glory. It is to be in a living and transformative relationship with the Lord Jesus Christ.

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See What the End Shall Be – A Meditation on the Gospel of Passion Sunday

The Passion which we read in today’s liturgy is too long to comment on in detail. We are only able to take a portion and examine it.

It may be of some value to examine the “middle range” of problems and personalities. The usual villains such as the Temple leaders, Judas, and the recruited crowd which shouted “Crucify him!” are fairly obvious in displaying their sinfulness and are unambiguously wicked. But there are others who participate in the Passion accounts whose sinfulness, struggles and neglect are more subtle, but still real. It is perhaps in these figures that we can learn a great deal about ourselves who, like them, may not overtly shout “crucify,” but who are often not as unambiguously holy and heroic as the persecutors are unambiguously wicked and bold.

As these behaviors are noted, we must understand that WE do these things. For the Passion accounts are not merely portraits of people long gone, they are portraits of you and me. We do these things.

So, lets  look at this middle range group in three stages.

I.  The Perception that is Partial – Near the beginning of today’s passion account the apostles, who are st the Last Supper with Jesus are reminded of what the next days will hold. Jesus says,

This night all of you will have your faith in me shaken,  for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed;’ but after I have been raised up, I shall go before you to Galilee.

Note that the apostles are reminded of these facts since Jesus has said them before on a few occasions. For example:

  1. From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. (Matt 16:21)
  2. When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men.They will kill him, and on the third day he will be raised to life.” And the disciples were filled with grief. (Matt 17:22-23)
  3. We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!” (Matt 20:19)

Thus we see that the Lord has consistently tried to teach and prepare them for the difficulties ahead. He has told them exactly what is going to happen and how it will end, NOT in death, but rising to new life. But though he has told them over and over, they still do not understand or see. Thus he predicts that their faith in in will be shaken.

Their perception is partial. They will see only the negative and forget that he has promised to rise. Since they cannot see beyond the apparent defeat of the moment they will retreat into fear and not boldly and confidently accompany him to his passion and glorification (for his passion IS is lifting up, his glorification). Instead they will flee. He has shown the “what the end shall be.” But they cannot see or accept it. Thus fear overwhelms them and draw back into a sinful fear and disassociation from Jesus. Only a few, Mary his Mother, John, Magdalene, and a few other women would see him through to the end.

But as for the rest they see only what is gory and awful and miss what is glory and awesome. Their perception is quite partial and their blindness comes, paradoxically, from not hearing or listening to what Jesus has been telling them all along.

We too can easily suffer from a blindness caused by poor hearing. For the Lord has often told us, that if we trust, our struggles will end in glory and new life. But, blind and forgetful we give way to our fears and fail to boldly walk the way of Christ’s passion. We draw back and disassociate ourselves from Jesus and exhibit some of the same tendencies and problems we will now observe in the people of that day.

So lets examine some of the problems that emerge from the Partial perception and forgetful fear of many of the disciples and others.

II.  The Problems Presented – The problems that emerge are at least five. They are unhealthy and sinful patterns that emerge from the fear generated in not trusting Jesus vision and refusing to see it. We can consider them one by one. Please understand that the word “we” used here is short hand and does not mean that every single person does this. Rather, it means that collectively we have these tendencies. But no need to take everything here personally.

A. They Become Drowsy – One of the common human techniques for dealing with stress and the hardships of life is to just go numb and drowsy. We can just doze off into a moral sleep. Being vigilant to threats posed to our souls by sin, or the harm caused by injustice, (whether to ourselves or others) is just too stressful. So we just tune out. We  stop noting or really even caring about critically important matters. We anesthetize ourselves with things like creature comforts, meaningless distractions, alcohol or drugs. We go into a kind of moral sleep and we begin to lack a prayerful vigilance. Prayer and spirituality pose too many uncomfortable questions. So we just tune out and day dream about meaningless things like what a certain Hollywood star is doing, or what the latest sports stats are.

In the passions accounts, Peter, James and John are personally asked by the Lord to pray with him. But they doze. Perhaps it is the wine. Surely it is the flesh (for the Lord speaks of it). But unwilling or unable to deal with the stress the Lord is clearly under they just tune out, go numb, and drowse away. Grave evil is at the very door. But they sleep on. The Lord warns them to stay awake, lest they give way to temptation. But still they sleep. Some one they know and love is in grave danger, but it is too much, so they just tune out, much as we tune out at the overwhelming suffering of Christ in the poor and needy. We just stop noticing. It’s too painful, so we tune out.

The Lord had often warned them to be vigilant, sober and alert (Mk 13:34, Matt 25:13, Mk 13:37; Matt 24:42; Luke 21:36, inter al). Other scriptures would later pick up the theme (Romans 13:11; 1 Peter 5:8; 1 Thess 5:6, inter al). For drowsiness is a significant and serious spiritual problem.

Sadly God described us well when he remarked to Isaiah: Israel’s watchmen are blind, they all lack knowledge; they are all mute dogs, they cannot bark; they lie around and dream, they love to sleep. (Is 56:10)

We do this, not only because we might be lazy, but also because we fear. And one strategy is  to try and not notice, to go numb, to tune out. But, despite the sleepiness of the disciples, the wicked are still awake, and the threat does not go away by a drowsy inattentiveness to it. Thus we ought to be confident and sober. Life’s challenges are nothing to fear, for the Lord has told us we have already won, if we trust him. But the disciples have forgotten Jesus promise to rise after three days. And so, often, have we. So they, and we just give way to stress and tune out.

B. They Seek to Destroy –  It is said in the text when Peter finally does come awake that he lashes out with a sword and wounds Malchus, the servant of the High priest. The Lord rebukes Peter and reminds him of the vision:  Put your sword away! Shall I not drink the cup the Father has given me? (John 18:11). He goes on to heal Malchus who, tradition says later became a follower.

We too, in our fear can often lash out and even seek to destroy our opponents. We usually act in this way because of fear. But if we are already certain of our victory, as the Lord has promised, why do we fear and why do we need to ruthlessly suppress our opponents and enemies. It is one thing to speak the truth in love, boldly and confidently. But too often we aggressively lash out and seek to win a debate. In so doing we may lose a soul. The Lord healed Malchus and saw in him a future disciple. The Lord saw what the end shall be. Peter did not, and in fear, lashed out with an aggression that did not bespeak a confidence in final victory.

It is true that we are required to confront evil, resist injustice and speak to a confuse world with clarity. But above all we are to love those whom we address. There is little place for fear in our conversation with the world. The truth will out, the truth will prevail. We may not win every encounter. But we do not have to, all we have to do is plant seeds. God will water them and others may well harvest them. But in Christ we have already won. And this confidence should give us a serenity.

But Peter has forgotten Jesus promise to rise after three days. And so, often, have we. So Peter, and we just give way to fear and lash out, or attack and have a need to win, when we already have won.

C. They Deny – Peter, confronted with the fearful prospect of being condemned with Jesus denies that he knows him or is one of his followers. He disassociates himself from Christ. We too, confronted with the possibility of far lesser things like ridicule, will often deny a connection with the Lord or with the Church.

Someone might say of one of the more controversial passages of scripture (such as prohibitions on divorces, fornication, homosexual activity, commands to tithe, etc), “Oh, you don’t really believe that, do you?” And it’s too easy to give way to fear and either say “no” or to qualify our belief. Why suffer ridicule, endure further questioning, or experience the unpleasantry of debate? So we just disassociate, compromise, or qualify our faith to avoid the stress.We even congratulate ourselves for being tolerant, etc. when we do it.

Jesus says, If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels. (Mat 16:21). But too easily we ARE ashamed. And so, like Peter, we engage in some form of denial. Peter was afraid because he has forgotten to “see what the end shall be.” He has forgotten that Jesus will rise after three days. So too do we often forget that. So we lack confidence and give way to fear, and we deny, so as to avoid suffering with Jesus.

D. They Dodge – Simply put, when Jesus is arrested, all the disciples except John split. They “get the heck out of Dodge.” They are nowhere to be found. After Jesus arrest, it is said that Peter, prior to his own denials had followed the Lord, “at a distance” (Mk 14:54) but as soon as trouble rose, he scrammed.

And we too can run. Sometimes it’s persecutions from the world. But sometimes its just our own self-generated fear that following the Lord is too hard, and involves too many sacrifices we are just not willing to make. Maybe it will endanger our money since the Lord insists that we tithe and be generous to the poor. Maybe it will endanger our playboy lifestyle since the Lord insists on chastity and respect.  Maybe we are doing something we have no business doing, that is unjust, excessive or sinful. But, rather than face our fears, whether from within or without, we just high-tail it out.

The disciples forgot that Jesus has shown them what the end shall be. In three days he would win the victory. But, this forgotten, their fears emerged and they ran. We too, must see what the end shall be to resist and confront our many fears.

E. They Deflect – Now in this case our example is Pontius Pilate, not one of the disciples. But the fact is that Pilate was summoned to faith, just like anyone else. Are you a King? he asked Jesus. And Jesus responds by putting Pilate on trial: Are you saying this on your own, or have others been telling you about me.” The fact is, Pilate has a choice to make. Either he will accept what Jesus is saying as true, or he will give way to fear and commit a terrible sin of injustice. Now the text all make it clear that Pilate knew Jesus was innocent. But, because he feared the crowds he handed Jesus over.

Now, note PILATE did this. The crowds tempted him through fear, but HE did the condemning. Yet note that he tries to deflect his choice. The text says, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” (Mat 16:21). Well, actually Pilate it is also YOUR responsibility. You had a choice and you made. Your own career and hide were more important that justice. And, though you wanted to do what was right and were sympathetic with Jesus, merely wanting to do what is right is not enough.

So too for us. We also will favor our career or hide over what is right. And in so doing we will often blame others for what we freely choose. “I am not responsible, my mother dropped me on my head when I was two” ….etc.

In effect we are often willing to say, “Look Jesus, I love you. You get my Sundays, and my tithe and, generally I obey you. But you have to understand, I have a career, I need to make money for my family. If I really stand up for what is right, I might not make it in this world. You understand, don’t you?…I know the company is doing some things that are unjust, I know the world needs a clearer witness from me….and I’ll do all that, after I retire. But for now…..well, you know. It’s really may boss whose to blame. It’s this old hell bound sin soaked world that’s to blame. Not me!” And we wash our hands and excuse our silence and inaction in the face of injustice and sin.

And all this is done in fear. We forget what the end shall be and get focused on the fearful present. We lack the vision Jesus is trying to give us that in three days we will rise with him. But we stay blind to that and only see the threat of now.

III. The Path that is Prescribed – OK, by now you ought to know the path that is prescribed: See what the end shall be! In three days we rise! Why are we afraid. Jesus has already won the victory. It is true, we get there through the cross. But, never forget what the end shall be! Today we read the Gospel of Friday, but wait till Sunday morning! I’ll rise!

We end where we began with this gospel: This night all of you will have your faith in me shaken,  for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed;’ but after I have been raised up, I shall go before you to Galilee.

Yes, after he has been raised, he goes before us into Galilee. And for us, Galilee is heaven. Whatever our sorrows, if we are faithful we will see Jesus in the Galilee of heaven. Never forget this vision. After three days we will rise with him and be reunited in Galilee.

So take courage, see what the end shall be! The end for those who are faithful is total victory. We don’t need to drowse, destroy, deny, dodge and deflect. We’ve already won. All we need to do is hold out.

An old Gospel songs says, I promise the Lord that I would hold out! He said he’s meet me in Galilee! So hold out, Galilee is not far, in three days we rise with him.

This Homily was recorded in mp3 format here: Palm Sunday Sermon


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I Shall Recover It All- A Meditation on the Gospel for the 5th Sunday of Lent

In today’s Gospel We hear the story of the raising of Lazarus from the dead. The story is a significant turning point in the ministry of Jesus for, as we shall see, it because of this incident that the Temple Leadership in Jerusalem resolves to have Jesus killed.

As is proper with all the gospel accounts we must not see this as merely an historical happening to people 2000 years ago. Rather we must recall that I am Lazarus, I am Martha and Mary. This is also the story of how Jesus is acting in my life.

Let’s look at this Gospel in stages and learn how the Lord acts to save us and raise us to new life. This gospel has six stages that describe what Jesus does to save us:

I. HE PERMITS – Sometimes there are trials in our life by God’s mysterious design to bring us to greater things. The Lord permits these trials and difficulties for various reasons. But, if we are faithful, every trial is ultimatly for our glory and the glory of God. The text says,

Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha. Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill. So the sisters sent word to him saying, “Master, the one you love is ill.” When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.”

Notice therefore that Jesus does not rush to prevent the illness of Lazarus but permits it now for something greater, that God’s Glory in Jesus be manifest, and, we may add, for Lazarus’ own good and his share in God’s glory.

It is this way with us as well. We do not always understand what God is up to in our life. His ways are often mysterious, even troubling to us. But our faith teaches us that his mysterious permission of our difficulties is ultimately for our good and for our glory.

Scripture says,

  1. Rejoice in this. You may for a time have to suffer the distress of many trials. But this so that your faith, more precious than any fire tried gold, may lead to praise, honor and glory when Jesus Christ appears. (1 Peter 1: 10)
  2. But he knows the way that I take; when he has tested me, I will come forth as gold. (Job 23:10)
  3. For our light and momentary troubles are producing for us an eternal glory that far outweighs them all. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal. (2 Cor 4:17-18)

An old gospel hymn says: Trials dark on every hand, and we cannot understand, all the way that God will lead us to that blessed promised land. But He guides us with his eye and we follow till be die, and we’ll understand it better, by and by. By and by, when the morning comes, and all the saints of God are gathered home, we’ll tell the story of how we’ve overcome, and we’ll understand it better by and by.

For now it is enough for us to know that God permits our struggles for a season and for a reason.

II. HE PAUSES – Here to we confront a mystery. Sometimes God says “wait.” Again, this is to prepare us for greater things than that for which we ask. The text says,

Now Jesus loved Martha and her sister and Lazarus. So when he heard that he was ill, he remained for two days in the place where he was.

Note that the text says that Jesus waits because he loved Martha and Mary and Lazarus. This of course is paradoxical since we expect love to rush to the aid of the afflicted.

Yet Scripture often counsels us to wait:

  1. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. (Ps 27:14)
  2. For thus says the Lord God, the holy one of Israel, “By waiting and by calm you shall be saved, in quiet an in trust, your strength lies. (Isaiah 30:15)
  3. The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance…God’s patience is directed to our salvation. (2 Pet 3:9)

Thus, somehow our waiting is tied to strengthening us, and preparing us for something greater. Ultimately we need God’s patience in order for us to come to full repentance, so it may not be wise to ask God to rush things. Yet still his delay often mystifies us, especially when the need is urgent.

Note too how Jesus’ delay here enables something even greater to take place. For, it is one thing to heal an ailing man. It is another and greater thing to raise a man who has been dead four days. To use a meal analogy, Jesus is preparing a feast. Do you want a microwave dinner or a great feast? Great feasts take longer to prepare. Jesus delays but he’s preparing something great.

For ourselves we can only ask for the grace to hold out. An old gospel song says, Lord Help me to Hold out, until my change comes. Another song says, Hold on Just a little while longer, every thing’s gonna be alright.

III.HE PAYS – Despite the design of God and his apparent delay, he is determined to bless us and save us. Jesus is determined to go and help Lazarus even though he puts himself in great danger. Notice in the follow text how the apostles are anxious about going to Judea. For, it is a fact that some there are plotting to kill Jesus. In order to help Lazarus, Jesus must put himself at great risk. The Text says:

Then after this he said to his disciples, “Let us go back to Judea.” The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?”Jesus answered, “Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world. But if one walks at night, he stumbles, because the light is not in him.” He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.” So the disciples said to him, “Master, if he is asleep, he will be saved.” But Jesus was talking about his death, while they thought that he meant ordinary sleep. So then Jesus said to them clearly, “Lazarus has died. And I am glad for you that I was not there, that you may believe. Let us go to him.” So Thomas, called Didymus, said to his fellow disciples, “Let us also go to die with him.“

We must never forget the cost that Jesus has paid for our healing and salvation. Scripture says, You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. (1 Pet 1:18).

Indeed, the apostles concerns are born out when we see that, because he raised Lazarus from the dead, the Temple leaders from that point on plot to kill Jesus (cf John 11:53). It is of course dripping with irony that they should plot to kill Jesus for raising a man from the dead. We can only thank the Lord who, for our sake endured even death on a cross and purchased our salvation by his own blood.

IV.HE PRESCRIBES – The Lord will die to save us. But there is only one way that saving love can reach us and that is through our faith. Faith opens the door to God’s blessings and it is a door we must open by God’s grace. Thus Jesus inquires into the faith of Martha and later of Mary. The text says

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you.” Jesus said to her, “Your brother will rise.” Martha said to him, “I know he will rise, in the resurrection on the last day.” Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?” She said to him, “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.“

Jesus prescribes faith for there is no other way. Our faith and our soul are more important to God than our bodies and creature comforts. For what good is it to gain the whole world and lose our soul? We tend to focus on physical things like our bodies, our health and our things. But God focuses on the spiritual things. And so before raising Lazarus and dispelling grief, Jesus checks the condition of Martha’s faith and elicits an act of faith: “Do you believe this?” ….Yes, Lord, I have come to believe.

Scripture connects faith to seeing and experiencing great things:

  1. All things are possible to him who believes. Mk 9:23
  2. If you had faith as small as a mustard seed, you could say to this mountain, ‘Move from here to there’ and it would move. Nothing would be impossible for you.” (Mt 17:20)
  3. And he did not do many miracles there because of their lack of faith. (Matt 13:58)
  4. When he had gone indoors, the blind men came to him, and he asked them, “Do you believe that I am able to do this?” “Yes, Lord,” they replied. Then he touched their eyes and said, “According to your faith will it be done to you” (Mat 9:28)

So Jesus has just asked you and me a question: “Do you believe this?” And how will you answer? Now be careful. I know how we should answer. But how do we really and truthfully answer?

V.HE’S PASSIONATE – Coming upon the scene Jesus is described as deeply moved, a perturbed, as weeping. The text says,

When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled, and said, “Where have you laid him?” They said to him, “Sir, come and see.” And Jesus wept. So the Jews said, “See how he loved him.” But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?” So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it. Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.” Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?” So they took away the stone. And Jesus raised his eyes and said, “Father, I thank you for hearing me. I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.”

In his human heart Jesus experiences the full force of the loss and the blow that death delivers. That he weeps is something of mystery since he will raise Lazarus in moments. But for this moment Jesus enters enters and experiences grief and loss with us. It’s full force comes over him and he weeps, so much so that the bystanders say “See how much he loved him.”

But there is more going on here. The English text also describes Jesus as being perturbed. The Greek word here is Greek word ἐμβριμάομαι (embrimaomai), which means literally, to snort with anger; to have have great indignation. It is a very strong word that includes the notion of being moved to sternly admonish. What is this anger of Jesus and to who is it directed? It is hard to know exactly, but the best answer would seem to be that he is angry of death, and what sin has done. For it was by sin that suffering and death entered the world. It is almost as thought Jesus is on the front lines of the battle and has a focused anger against Satan and what he has done. For Scripture says, by the envy of the devil death entered the world. (Wisdom 2:23). And God has said, As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?’ (Ez 33:11).

I do remember at the death of loved ones that I experienced not only sorrow but also anger. Death should NOT be. But there it is, it glares back at us, taunts and pursues us.

Yes, Jesus experiences the full range of what we do here. And out of his sorrow and anger, he is moved to act on our behalf. God’s wrath is his passion to set things right. And Jesus is about to act.

VI.HE PREVAILS – In the end Jesus always wins. And you can go to the end of the Bible and see that Jesus wins there too. You might just as well get on the winning team. He will not be overcome by Satan, even when all seems lost. God is a good God, he is a great God, he can do anything but fail. Jesus can make a way out of no way. The text says,

He cried out in a loud voice, “Lazarus, come out!” The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go free.”

I have it on the best of authority that as Lazarus came out of the tomb he was singing a gospel song: Faithful is our God! I’m reaping the harvest God promised me, take back what devil stole from me, and I rejoice today, for I shall recover it all!

But notice something important here. Although Jesus raises Lazarus, and gives him new life, Jesus also commands the bystanders (this means you) to untie Lazarus and let him go free. So Christ raises us, but he has a work for the Church to do, to untie those he has raised in baptism and let them go free.

To have a personal relationship with Jesus is essential, but it is also essential to have a relationship to the Church. For after raising Lazarus (us) he entrusts Lazarus to the care of others. Jesus speaks to the Church, to parents, to priests, catechists, and all members of the Church and gives this standing order regarding the souls he has raised to new life: Untie them and let them go free.

We are Lazarus and were dead in our sin. But we have been raised to new life. And yet, we can still be bound by the effects of sin. And this why we need the sacraments, scripture, prayer, and other ministry of the Church through catechesis, prayer, preaching and teaching. Lazarus’ healing wasn’t a one and your done scenario and neither is ours.

We are also the bystanders – And just as we who are in need of being untied and set free, who who are also members of the Church, also have this obligation to others. Parents and elders must untie their children and let them go free by God’s grace, pastors their flocks. I too as a priest have realized how my people have helped  to untie me and let me go free, how they have strengthened my faith, encouraged me, admonished me and restored me.

This is the Lord’s mandate to the Church regrading every soul he has raised: untie him and let him go free. This is the Lord’s work, but just as Jesus involved the bystanders then, he still involves the Church (which includes us).

Yes, faithful is our God. I shall recover it all.

Artwork above from the ancient mosaics at Ravenna

This is the song Lazarus sang as he came forth (I have it on the best of authority)

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Walk in the Light – A Meditation on the Gospel of the Fourth Sunday of Lent

In today’s Gospel, Jesus, the Light of the World, brings light to a man born blind. If you are prepared to accept it, you are the man born blind, for all of us were born blind and in darkness. It was our baptism alone, and the faith it gave, which has rendered us able to see, and, by stages, to come more fully into the light. The man in today’s Gospel shows forth the stages of the Christian walk, out of darkness, and into the beautiful light of Christ. Let’s take a moment and observe these stages evident in this man, for we are the man.

I. The Problem that is Presented – We are introduced to man who was blind from his birth, he is quite incapable of seeing at all. The text says: As Jesus passed by he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.”

So there is the problem, he is blind, he has no vision. And this us. On account of Original Sin we had lost all spiritual vision. We could not see God, or endure the light of his glory. This lack of vision causes many to have no “vision” for their life. They don’t know why they were made, or what the true purpose of their existence is. Many cannot see past the sufferings of this world to the glory that waits. Still others have retreated into the material world and cannot see beyond it. Others have retreated even further, away from reality into the realm only of their mind, their own opinions and so forth. St. Augustine describes this condition of the human person as curvatus in se (man, turned in on himself). Yes, there is a blindness that imprisons many in the darkness. And even for us who do believe there are still areas where it is hard for us to see. Coming to see God more fully, and ourselves as we really are is a journey we are still on.

While the disciples want to dwell on secondary causes, Jesus sidesteps these concerns and focuses on solutions. The fact is he is blind, assessing blame is unproductive. Healing the man is uppermost. In a statement, dripping with irony, Jesus says that the works of God will be made visible in a blind man. For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength. (1 Cor 1:25). Yes, God can make a way out of no way and write straight with crooked lines. So Jesus gets to work.

II. The Purification that is Prescribed – Having diagnosed the problem and noting that the man is in darkness, Jesus, the Light of the World, begins the work of healing this man. The text says, When he had said this, he spat on the ground and made clay with the saliva,and smeared the clay on his eyes, and said to him, “Go wash in the Pool of Siloam” – which means Sent -. So he went and washed, and came back able to see.

Hopefully, you can see baptism here.  Jesus says, “Go and wash.” – He went, he washed and he came back able to see. Yes, this is baptism. The Catechism of the Catholic Church says of Baptism: This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding… Having received in Baptism the Word, “the true light that enlightens every man,” the person baptized has been “enlightened,” he becomes a “son of light,” indeed, he becomes “light” himself.…(CCC1216).

Baptism is required, in order to truly see. It is no mere aside that John mentions the name of the pool to which the man goes: Siloam, a name which means “sent.” Jesus sends him, and He sends us. Baptism is required. Jesus says elsewhere:  “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (John 3:5)

Notice he comes back ABLE to see. But just because you’re able to see does not mean you actually DO see. Right now I am able to see the Statue of liberty, my eyes work fine for that. But I do not yet see it. I have to make a journey to do that. Thus, the man here is able to see Jesus, but he does not yet see him. He has a journey to make in order to do that. Though able to see but he, like we, has a long way to go to see Jesus fully, and face to face. Baptism is not the end of our journey but the beginning of it. It renders us able to see. But we are still new born babes. We need to grow. We can see, but there is plenty we haven’t seen yet.

III. The Perception that is Partial – Hence we notice the man can see, but he still does not know much of the one who has enabled him to see. Notice what the text says: His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is, ” but others said, “No, he just looks like him.” He said, “I am.” So they said to him, “How were your eyes opened?” He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” And they said to him, “Where is he?” He said, “I don’t know.”

So he’s able to see. But he hasn’t seen much. The man must grow in his faith to come to know who Jesus Really is. Look at how his partial perception is described. For now, he merely understands Jesus as “the man called Jesus.” To him,  Jesus is just some “dude,” some “guy.” And then they ask where Jesus is, and all he can say is that he does “not know.” Hence although he able to see, he does not yet actually see Jesus.

And this describes a lot of Christians. They know about Jesus but they don’t know him. Many Catholics in the pews are “sacramentalized but unevangelized.”  That is, they have received the sacraments, but have never really met Jesus Christ and do not know him in any more than an intellectual way. Many don’t even expect to know him. He is little better to them than “the man called Jesus.” They’ve heard of Jesus, and even know some basic facts, but he still remains a distant figure in their lives. And when asked questions about him, they respond like this man, “I don’t know.”

The man needs to make progress, and he will and we shall now see. Remember, you are the man.

IV. Progress Through Persecution and Pondering – The text goes on to show us the progress this formerly blind man makes in coming to know and finally see Jesus. It is interesting that this progress comes largely through persecution. Now persecution for us need not always be understood as being arrested and thrown in jail etc. Persecution can come in many forms such as puzzlement, expressed by relatives and friends, ridicule of Catholicism in the media, or even those internal voices that make us question our faith. But, in what ever form, persecution has a way of making us face the questions, and refine our understanding. Our vision gets clearer as we meet the challenges.

Notice the man’s progress up till now. He HAS been baptized and is now able to see. But he still knows little of Jesus calling only “the man called Jesus,” and not really knowing where Jesus is. But, he is about to grow, and he does so in several stages.

In stage one of his post-baptismal growth we that his neighbors turn on him and bring him to the Pharisees who interrogate him because Jesus had healed him on a sabbath. The text says,

They brought the one who was once blind to the Pharisees. Now Jesus had made clay and opened his eyes on a Sabbath. So then, the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” But others said, “How can a sinful man do such signs?” And there was a division among them. So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”

Thus notice what this persecution does for him. As he is challenged to say something about Jesus he moves beyond calling him “the man called Jesus” and describes Jesus as a “prophet.” He has gained some insight here. A prophet speaks for God and, Jesus is the Word, made flesh.

In Stage two of his post-baptismal growth we see that the Pharisees doubt his story and broaden their persecution to interrogate and threaten his fearful parents, and then they call him back and put him under oath and declare Jesus to be a sinner. The text says:

Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. They asked them, “Is this your son, who you say was born blind? How does he now see?” his parents answered and said, “We know that this is our son and that he was born blind. We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Christ, he would be expelled from the synagogue. For this reason his parents said, “He is of age; question him.”

In stage three of his post-baptismal growth we note that the continuing persecution seems to make him grow even stronger and more able to withstand his opponents. Note his determination and fearlessness in the second interrogation he faces which includes ridiculing him and placing him under oath:

So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.” He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.” So they said to him, “What did he do to you? How did he open your eyes?” He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses! We know that God spoke to Moses, but we do not know where this one is from.” The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes. We know that God does not listen to sinners, but if one is devout and does his will, he listens to him. It is unheard of that anyone ever opened the eyes of a person born blind. If this man were not from God, he would not be able to do anything.” They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.

The result of this is to further deepen his vision of Jesus. For, at first, he saw him only as “the man called Jesus,” then he sees him as a prophet, now he goes further and sees him as “from God.” He’s progressing from sight to insight. His ability to see, given him in baptism is now resulting in even clearer vision.

This then, leads us to the final end of this gospel and this man’s journey.

V.Perfection that is Portrayed – He has been thrown out of the synagogue, as many early Christians were. He has endured the hatred of the world, and the loss of many things. Now, cast aside, and hated by the world, the Lord approaches him. The text says:

When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?” He answered and said, “Who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, the one speaking with you is he.”He said, “I do believe, Lord, ” and he worshiped him.

Now his vision is plain. After all this, he finally sees. He sees, not only Jesus, but Who Jesus is. First he saw him only as “the man called Jesus.” Next a prophet. Next, he says, he is from God. But this final stage is the best of all. He actually sees Jesus and falls down to worship Him, Jesus is not only from God, he IS God. Christ has fully enlightened this man.

This is our journey, moving in stages to more perfectly know Jesus. One day we will see him face to face. But even before that time we are called to grow in faith by stages so that we see Jesus for who he is.

Where are you on this journey? Our vision is daily getting better if we are faithful but it is not yet complete. Scripture says

  1. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. (1 Cor 13:12)
  2. Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is (1 John 3:2)
  3. My soul is thirsting for God, the God of my life; when can I enter and see the face of God? (Psalm 42:2)

For now, make this journey. Journey in stages. Come to know who Jesus is.

I have it on the best of authority that the man, on his journey to Jesus, sang this song: Walk in the Light, beautiful light. Come where the dew-drops of mercy shine bright. Walk all around us by day and by night, O Jesus the Light of the World!