Tag: Cycle A

Today’s Gospel draws us into a remarkably sensitive area of the faith, that of forgiving others who may have harmed us. There are many who been authentically hurt, and others who that offering forgiveness will make them vulnerable to further harm. Forgiveness is something we experience as a very personal call, and it may, in some cases, be the most challenging thing we have ever been asked to do.

I have titled this Homily carefully, for if we read the parable closely, we must come to understand that mercy and forgiveness are not something we do out of our own flesh. Rather, mercy and forgiveness are a capacities we must find within us as the result of a stunning realization of the mercy we ourselves have been shown. As the remarkable reality f God’s incredible mercy for us, dawns upon us, our hearts are moved and suddenly we don’t hate anyone, and forgiveness is something which flows from our broken, humbled hearts. This is a gift which the Lord offers us. Let’s look at this Gospel in four movements.

I. THE PRESENTATION OF THE PROBLEM – The text says, Peter approached Jesus and asked him, “Lord, if my brother sins against me, how often must I forgive? As many as seven times?” Jesus answered, “I say to you, not seven times but seventy-seven times.

In effect Peter’s question seems to presuppose that there needs to be a limit to forgiveness, that it is unrealistic to expect human beings to forgive without limit. And many would likely agree with Peter, and might not be even as generous in setting the number at seven times. But Jesus answers by speaking in Jewish way that means essentially, “Peter, we cannot set limits on mercy or forgiveness. Just forgive without limit.”

This of course raises many questions and people like to use extreme examples to illustrate that they think such a principle absurd or impractical. “Do you mean to say a wife should always welcome back her physically abusive husband if he says, “I’m sorry?!” Should a business welcome a stealing employee back and put him in charge of the cash register, just because he said, “I’m sorry?” “Should I have to let my alcoholic uncle stay and disturb my children just because he says he’s sorry and swears he won’t do it again?” Etc.

At some level these questions presuppose that forgiveness is to be fully equated with pretending something never happened, or that forgiveness obliges me to exhibit no change in the relationship, letting “bygones be bygones.” But, in fact we are not always able to live in peace, and have relaxed boundaries with people who have shown themselves to be untrustworthy in a consistent or fundamental way. Forgiveness does not usually oblige us to put ourselves or others at unreasonable risk, or, frankly, to merely set the sinner up for another fall.

But even though we may have to erect necessary and proper boundaries with those who have sinned against us, we are still summoned to forgive them. But what does forgiveness mean in situations like this?

In effect, forgiveness is letting go of the need to change the past. To forgive may not always mean we can simply return to the status quo ante, but it does mean that we are able to let go of resentments, bitterness, desires for revenge, hatefulness, and the need to lash out for what a person did or did not do. Forgiveness means we are able to set down the bowling balls of hatred and anger we so often carry about. It means we can even learn to love those who have harmed us, and have understanding for the struggles that may have contributed to their harmful behavior. Forgiveness can even mean that we are happy for the welfare of those who have hurt us and pray for their continued well being. Ultimately, forgiveness is freeing for us, and a crushing weight is removed when we receive this gift from God.

But how are we to receive this gift? The Lord gives an important insight for us to grasp in the verses ahead.

II. THE POVERTY THAT IS PROFOUND – The text says, That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. When he began the accounting, a debtor was brought before him who owed him a huge amount. Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’

The Lord’s parable begins by describing a man (this means you) who owes a huge amount. The Greek text says he owed ten thousand talents (μυρίων ταλάντων). Scripture scholars love to debate exactly how much this would be in modern currency. But for our purposes, it is a Jewish way of saying this guy owed many millions of dollars and he’s not just going to work a little overtime or take a part time job to pay it off. This is a debt that is completely beyond his capacity to pay. This man is toast, he has a profound poverty in that he is completely incapable or ever hoping to make a dent in what he owes.

But understand, this man is you and me. This is our state before God. We have a debt of sin so high and heavy that we can never hope to be rid of it on our own. I don’t care how many spiritual pushups we do, how many novenas, chaplets and rosaries, masses, fastings, pilgrimages, and gifts to the poor. We can’t even make a noticeable dent in the debt we owe.

People like to make light of sin today, and say stupid things like, “I am basically a good person” or “At least I’m not as bad as that prostitute over there.” OK, so you’ve got $500 and she’s only got $50. Big deal, the debt is three trillion. None of us can even come close. Without Christ paying the difference, we’re toast, finished, off to jail, off to hell. For we have all committed the infinite offense of saying “no” to a God who is infinitely holy. You and I just don’t have the resources to turn back the debt.

If it seems I belabor this point, fine. But we really have to get this through our thick skulls. We are in real trouble without Christ. And the more we can grasp our profound poverty and that hell is our destination without Jesus, then the more we can appreciate the gift of what he has done for us. So let this sink in: We are in big trouble, our situation is grave. And old song says, In times like these, you need a savior.

III. THE PITY THAT IS PERSONAL – The text says, Moved with compassion the master of that servant let him go and forgave him the loan.

Look at that! Don’t miss this! The WHOLE DEBT is paid. Complete and dramatic mercy! And notice how personal the mercy is. The text uses intensifiers: the master of THAT SERVANT let HIM go and forgave HIM the loan. This man is you. God has done this for you. You.

Now if we miss this point, nothing else makes sense. We have got to let it get through to us what God has done for us. And if we do, it will equip us to show mercy.

One day it will finally dawn on us that the Son of God died for us, died for me. And when it does, our stone hearts will break and love will pour in. And, with broken humbled hearts, we will find it hard to hate anyone. And in our gratitude we will gladly forgive those who have hurt us, even those who still hate us. With a new heart that the Lord can give us, we will forgive gladly, joyfully, and consistently out of gratitude and humility at what God has done for us.

But we have to get this. We have to know our poverty and inability to save ourselves. And then we have to know and experience that Jesus paid it all, that he saved us wholly and freely. And if this will break through for us, we will forgive and love others.

If we do not get this, and refuse to let the Holy Spirit to minister this gift to us, some pretty awful things will happen that are detailed in the final section of this gospel.

IV. THE PITILESSNESS THAT IS PERILOUS – The text tells a very tragic story: When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized one of his fellow servants and started to choke him, demanding, ‘Pay back what you owe.’ Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ But he refused. Instead, he had the fellow servant put in prison until he paid back the debt. Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. Should you not have had pity on your fellow servant, as I had pity on you?’ Then in anger his master handed him over to the torturers until he should pay back the whole debt. So will my heavenly Father do to you, unless each of you forgives your brother from your heart.”

Apparently this wicked servant never got in touch with his true poverty and refused to experience the gift that he himself had received. And in refusing this, his heart remained unbroken, it remained hard, it was stone. Having experienced no mercy (though mercy HAD been extended) he was willfully ill-equipped to show mercy to others. And being callously unaware of the unbelievable gift he had been given, he remains unchanged.  In so doing and being, he was unfit for the Kingdom of God, which can only be entered by gladly receiving mercy.

And yet, many Christians are like this. They go about quite unaware and unappreciative of either their need for mercy, or that incredible mercy has been extended them. Unaware, they are ungrateful, and ungrateful, their hearts are unbroken, and no light or love has really been able to enter there. Hurt by others they therefore hurt back, or hold grudges, or grow arrogant and unkind. They lack compassion or understanding for others and consider themselves superior to others, whom they see as worse sinners than themselves. Forgiveness is considered by them to be either a sign of weakness, or something that only foolish people do. As for them, “they don’t get angry, they get even.”

And it all begins with a person who has never known just how grave their condition and awful their poverty really is. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked (Rev 3:17). And refusing to see their poverty they do not appreciate their gift, and so the terrible cycle ensues.

Scripture warns in many places of our need to experience and show mercy:

1. Matt 6:14 For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins
2. Matt 5:7 Blessed are the merciful, for they will be shown mercy.
3. Matt 7:2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.
4. Luke 6:37 Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
5. Matt 18:35 This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.
6. James 2:13 For judgment without mercy will be shown to anyone who has not been merciful. But mercy triumphs over judgment!
7. Sirach 27:30 The vengeful will suffer the Lord’s vengeance, for He remembers their sin in detail. Forgive your neighbor’s injustice, then when you pray, your own sins will be forgiven. Can anyone nourish anger against another and expect healing from the Lord? Can anyone refuse mercy to another like himself and then seek pardon for his own sins? Remember your last days, set enmity aside. Remember death and cease from sin. Think of the Commandments, hate not your neighbor, remember the Most High’s covenant, and overlook faults.

I don’t know about you, but I am going to need mercy on the day of judgement. And the Lord actually teaches in texts like these that we can have influence over the standard of judgment he will use. Do you want to find mercy? Then receive it now from him, and show it to others. Otherwise you will be judged with strict justice. And I promise you, you don’t want that. For if strict justice is the measure, we will surely go to Hell. We just owe too much to think we can make it without mercy.

OK, a tough gospel, but a freeing one too. It is sure that some of us find it hard to forgive. And some have been very deeply hurt. But in the end, forgiveness is a gift we have to receive from God. It is a work of God in us. And we should, and must ask for it. Even if we feel very hurt, seek the gift, it will bless you and prepare you to receive more mercy. But hear carefully the warnings. For if we cling to our anger, and refuse the freeing gift of forgiveness, we become unfit for the kingdom of heaven. No matter how deep our hurts we cannot ultimately justify our anger and refusal to forgive. God has just been too good to us. And if that will dawn on us, our hearts will break with joy and be filled with love. And forgiveness will surely come with a new heart.

Photo Credit: From the Josephite Collection

This songs says, Your grace and mercy brought me through, I’m living this moment because of you. I want to thank you, and praise you too, your grace and mercy brought me through.

We live in times when there is a widespread notion that to correct sinners is to “judge” them. Never mind that it is sin we judge, not the sinner.  Never mind that in accusing us of “judging” the worldly minded are themselves doing the very “judging” they condemn. Never mind any of that, the point of charge that we are judging is to seek to compel our silence through shame. And despite the fact that Scripture consistently directs us to correct the sinner, many Catholics have bought into the notion that correcting the sinner is “judging” them. In this, the devil who orchestrates the “correcting is judging” campaign rejoices, for if he can keep us from correcting one another, sin can and does flourish.

Today’s Gospel is an important reminder and instruction on why and how we should correct the sinner and be open to correction ourselves. Let’s look at in four steps.

I. PRESCRIPTION – The text says, Jesus said to his disciples: “If your brother sins (against you), go and tell him” – I place “against you” in parentheses since many ancient manuscripts do not contain this phrase, others do. While some may want to limit this gospel to commanding correction only when someone sins “against you,” none of the other texts we will review contain this restriction and so the phrase seems superfluous. For the purpose of this reflection, I will favor those manuscripts that do not include the phrase “against you.”

Now therefore observe the brief but clear advice that when we see someone in sin, we ought to talk with them about it. Many prefer, probably due to sloth, to say, “It’s none of my business what other people do.” But Jesus clearly teaches otherwise.

In teaching this way, Jesus is obviously speaking to the general situation. Some distinctions are helpful and admissible in specific situations. For example, one is generally more obliged to correct people in serious matters than in less serious ones. One is more obliged to correct those who are younger and less obliged to correct those who are older than they are. One is more obligated to correct subordinates, and less obligated to correct superiors. Parents are strongly obligated to correct their own children, children are seldom obligated to correct parents, and so on. But the general rule remains, other things being equal, there is an obligation to engage in Christian correction. Jesus says, “If your brother sins, talk to him about it.”

There are many other scriptures that also advise and even oblige us to correct the sinner. Some of the texts also speak to way we should correct:

1. James 5:19 My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.
2. Gal 6:1 Brethren, if a man is overtaken in any sin, you who are spiritual should recall him in a spirit of gentleness. Look to yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ
3. Col 3:16 Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom
4. 1 Thess 5:14 And we exhort you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with them all.
5. Lev 19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.
6. Ez 3:17 “Son of man, I have made you a watchman for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity; but his blood I will require at your hand.

Hence, we have an obligation in charity to correct some one who has gone over into sin. In correcting we ought to be gentle, but clear. Further, we ought to correct with humility and not fall into the temptation of “all superior” and such. Our goal is limit sin’s effects and apply necessary medicine to the problem of sin.

We will see more “correction texts” in a moment. But for now, let the first point be repeated: If your brother sins, talk with him about it.

II. PURPOSE – If he listens to you, you have won over your brother – Here let us just briefly note that the point of this correction is to win a brother or sister back to the Lord. The point is not to win an argument or show superiority. The point is to contend with Satan, by God’s grace” and win the person, who is in Satan’s grasp, back for God.

III. PROCESS – The Lord next sets forth a process for fraternal correction. It would seem that the process here is for more serious matters, generally, and that all these steps might not be necessary to the end for lesser matters. But speaking to the general situation where a brother or sister is in state of more serious and unrepented sin, the following process is set forth:

A. Go and tell him his fault between you and him alone. – This first stage is often omitted in our fallen, gossip prone, human condition. If one is in sin, it is too frequently the case that we will talk to everyone except the actual sinner. This is usually not helpful, and, in fact, merely multiplies sin. The sinner goes uncorrected and sin multiplies through gossip. Satan gets a high return on investment, often netting dozens of sinners for the price of one.

Jesus is clear, to to sinner himself, FIRST. There may be situations where we need to seek advice from someone we trust about how best to approach the sinner. Sometimes we may need to check a few facts, but in the end, such lateral discussions ought to be few and only with trusted individuals. The Lord is clear, step one is to go first to the sinner himself.

B. If he does not listen, take one or two others along with you, so that ‘‘every fact may be established on the testimony of two or three witnesses. – This sort of option may seem rarer today, in large cosmopolitan settings, but such things do occur in the right settings. Often these sorts of team efforts are called “interventions” and they are often done in the cases where an addict is resisting any treatment. Sometimes too they are used when a certain family member is engaging in hurtful practices such as severe anger, or the refusal to forgive, or causing division within a family. These interventions are usually conducted by several family members that the person trusts and they often receive training of some sort. Depending on the gravity of the matter, such interventions are both necessary and counseled by the Lord as part of a method to end destructive and sinful behaviors.

C. If he refuses to listen to them, tell the Church. – Here too, note the presupposition that the Church is experienced in a personal way and that the individual is somehow connected to a body of believers in their life who matter to them in some way. The presumption is that these are people they know, (pastors, parish leaders et al). This is not always the case in modern parishes which can be large and impersonal and where many can attend and belong only on the fringes. Rather than simply dismissing this step of Jesus as unrealistic in most cases today, we ought to see it as setting forth an ideal of what parishes ought to be. I hope to work with this vision later this week in a post.

Nevertheless, for those who have some relationship to the Church, this step needs to be considered in sins which are serious. As a pastor, I have sometimes been asked to speak to a family member in serious sin. Presuming other measures ave been taken, I often do speak to them to warn about such things as fornication, shacking up, abortion, drug use, anger issues, utter disrespect for parents and so forth.

But to be honest, unless the individual has more than a passing membership in the parish, such talks are limited in effectiveness. Further, “Church” here should net be seen merely as clergy. Sometimes there are others in the church who ought to be engaged, leaders of organizations to which the person belongs, older men and women speaking to younger men and women, and so forth. I have often engaged a team to speak, especially to younger people.

D. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector – and here we come to a matter of some controversy: that of excommunication. Treating some one as tax collector or Gentile is a Jewish way of saying, have nothing more to do with such a one, let them be expelled from the community.

Some today object to excommunication ever being used and often suggest, with some superiority, that “Jesus would never do such a thing.” Yet Jesus himself is teaching us here to do this very thing. As we shall again remark, excommunication is not engaged upon someone simply to be rid of them, but as a medicine to bring forth repentance from them. As we can see too, excommunication is at the end of a process and is not something that that Church rushes to do. But it IS taught here and elsewhere in scripture. Consider some of the following examples:

1. 2 Thess 3:6 We instruct you, brethren, in the name of our Lord Jesus Christ, to shun any brother who walks in a disorderly way and not according to the tradition they received from us.
2. 2 Thess 3:14 If any one refuses to obey what we say in this letter, note that man, and have nothing to do with him, that he may be ashamed. Do not look on him as an enemy, but warn him as a brother.
3. 1 Cor 5:1 It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife.And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body I am present in spirit, and as if present, I have already pronounced judgment in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.
4. 1 Cor 15:33 Do not be deceived: “Bad company ruins good morals.” Come to your right mind, and sin no more. For some have no knowledge of God. I say this to your shame.
5. 1 Cor 5:11 But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber — not even to eat with such a one. Is it not those inside the church whom you are to judge?

So a fairly strong and clear biblical mandate exists from both Jesus and St. Paul that excommunication may at times have to be used. It would seem, from the texts that we have surveyed that the purpose of excommunication is two-fold: to protect the community from the influence of serious sinners, and to be a medicine to urge the wayward Christian unto saving repentance.

And if any doubt the seriousness of excommunication or thinks nothing of the Church’s solemn declaration of it note that Jesus indicates that he will in fact recognize the Church’s authoritative declaration. For he says: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Thus, let no one make light of the Church’s solemn declaration in such matters.

In our times there is increasing demand for the bishops to use this measure more often, especially for those who openly support and help fund abortion. It seems clear from the Scriptures we have surveyed that such a measure can and, at times, should be used at the end of a process like Jesus describes. If one directly procures abortion, either by having one, performing one, or paying directly for one, or directly assisting someone to have one, they are automatically (self) excommunicated.

What of “Catholic” politicians and jurists who advance abortions availability and vote funding for it?

Most bishops (not all) have made a prudential decision not to make use of this measure for “Catholic” politicians who support abortion. Most of them say they have concerns that the matter would be perceived as a partisan political act rather than a moral shepherding of these wayward souls. And since it would be misread and falsely portrayed by the media, they consider it unwise in these circumstances to excommunicate.

Bare minimum – It is not my role as a priest to critique bishops whether they choose to excommunicate or not. There are prudential judgments bishops have to make. But at bare minimum, I would surely hope that every Catholic (politician or not) who even comes close to procuring abortion or advancing its availability, has been privately instructed and warned by his pastor and bishop (in prominent cases), that, if he does not change, and dies unrepentant, he will almost certainly go to Hell.

It is simply too serious to leave a sinner of this magnitude uninstructed, unrebuked, or in any way unclear as to how serious this matter is. They should be instructed, yes warned vividly, to repent at once and to refrain from Holy Communion, until confession can be celebrated following true repentance.

IV. POWER – It is clear that Jesus expects us to correct the sinner and to thereby experience the power of this loving action. In stages we are undertake this act of charity because we love, not because we hate. In effect, the Lord is asking us to love others enough and to care enough about their eternal well-being to undertake the risk, and the hard work of drawing them to soul-saving repentance. And, even in cases where sin has not yet become mortal, we still have obligations, especially toward the young, to correct in such a way as to help stave off serious sin.

The work is “risky” because we often have to suffer being rebuffed by those who do not “appreciate” our loving correction. The work is hard, because it is so much easier to sit at home and say, “None of my business” when even close relatives remain in serious sin by skipping Mass, living in illicit sexual unions, being unforgiving, divisive and doing self destructive and other destructive things.

Can we really say we love others if we are unwilling to take the risk to correct them? And what would this world be like today if Christians would really agree to undertake this important and loving work which is numbered among the spiritual works of mercy?

Satan surely rejoices at our fearful silence and our self congratulatory euphemisms like,  “It’s none of my business”, “I’m a non-judgmental person”, etc. Consider the moral ruin of these times as ponder how different it would be if we were more devoted to this act of mercy.

Jesus simply concludes as to the power of Collective and Compassionate Christian Correction: Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. Yes, what would happen if we all agreed to work harder on this critical function of a Christian?

Photo Credit: From Willowtree Gifts

This song says, It’s a Highway to Heaven, None can walk up there but the pure in heart, Walkin’ up the King’s Highway….If you’re not walking, start while I’m talking.

In today’s Gospel the Lord firmly sets before us the need for the Cross, not as an end in itself, but as the way to glory. Lets consider the Gospel in three stages.

I. The Pattern that is Announced – The text says, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.

Note here that the Lord does not only announce the cross, he also announces the resurrection. In effect he announces the pattern of the Christian life which we have come to call the “Paschal Mystery.”

The expression, “Paschal Mystery” refers to the suffering, death, resurrection and glorification of Jesus as a whole. The word “Paschal” is related to the Hebrew for Passover. Just as the shed blood of a lamb saved the people from the angel of death and signaled their deliverance, so does Jesus’ death, his Blood, save us from death and deliver us from slavery to sin.

So he is announcing a pattern: the Cross leads somewhere, accomplishes something. It is not an end in itself, it is for a purpose, it is part of a pattern.

St. Paul articulates the pattern of the Paschal Mystery this way: We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body (2 Cor 4:10). It is like an upward spiral where the cross brings blessings we enjoy. But we often circle back to the crosses God permits, and there come even greater blessings and higher capacities. Cross, growth, cross, growth, and so the pattern continues, till we reach the end, dying with Christ so as to live with him.

This is the pattern of our life. We are dying to our old self, dying to this world, dying to our sins, but rising to new life, rising to the Kingdom of God, becoming victorious over sin. The cross brings life, it is prelude to growth. We die in order to live more richly. And old spiritual says of this repeated pattern that “every round goes higher, higher.”

Do you see the pattern Jesus announces? The Lord does not announce the cross to burden us, neither does the Church. No, the cross is part of a pattern that, if accepted with faith, brings blessing, new life, and greater strength.

II. The Prevention that is Attempted – The text says, Then Peter took Jesus aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.” He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”

Notice the exact wording of Peter’s words: “No such thing shall ever happen to you.” And we ought to ask, “What such thing?” For in precluding that Jesus suffer and die, he also implicitly blocks the rising and glorification of Jesus. For Christ cannot rise, unless he dies.

Peter of course is not thinking all this through, he is not connecting the dots. But neither do we as we seek to avoid crosses for ourselves or to improperly hinder others from accepting the cross. For the cross brings glory and growth and we run the danger of depriving others of these if we rush to eliminate all the crosses, demands and difficulties of life. Perhaps we do this by enabling behaviors, perhaps we do it by spoiling children.

We also hinder our own growth by refusing to accept the crosses of self-discipline, hard work, obedience, resisting temptation, accepting suffering, consequences and limits. In rejecting the cross we also reject its fruits.

All this explains Jesus severe reaction to Peter. He goes so far as to call Peter “Satan” for it pertains to Satan to pretend to befriend us in protesting our crosses, but it is really our blessings he wants to thwart. Peter may not know what he is doing, but Satan does, and seeks to become an obstacle to Jesus’ work.

Jesus’ severe reaction is rooted in protecting our blessings.

III.  The Prescription that is Awarding – Jesus goes on to teach further on the need for and wisdom of the Cross. The text says, Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? For the Son of Man will come with his angels in his Father’s glory, and then he will repay all according to his conduct.”

The heart of Jesus’ teaching here is the deep paradox that in order to find our life, we must lose it. More specifically, in order to gain heaven we must die to this world. And that dying is a process more than just an event at the end of our physical life here. Though we cling to life in this world, it is really not life at all. It is a mere spark compared to the fire of love that God offers. It is a mere note compared to the great symphony God directs.

Jesus instructs us to be willing to exchange this tiny and dying life for that which is true life. Whatever tiny blessing comes from clinging to this life and world the Lord says it is no profit at all. If you choose life in this world rather than the true life God offers, you’re nothing but a big loser.

Of course what the world’s cheap trinkets offer is immediate gratification and evasion of the Cross. We may feel relief for a moment, but our growth is stunted and the cheap little trinkets slip through our fingers. We gain the world (cheap little trinket that it is) but lose our souls. Total loss. To quote a modern expression: “FAIL!”

Jesus final world reminds us that the choice is ours, however. For the day will come when he will ratify our choice. Either we accept true life and win, or we choose the passing, dying life this world has and we lose. The choice is ours.

This songs speaks of life as a kind of spiral climb between cross and glory. The text says, “Every round goes higher, higher, soldiers of the cross.”

The Gospel today sets forth the biblical basis for the Office of Peter, the Office of the Papacy, for Peter’s successors are the Popes. The word “Pope” is simply an English version (via Anglo-Saxon and Germanic tongues) of the word “papa.” The Pope is affectionately called “Papa” in Italian and Spanish as an affectionate indication that he is the father of the family, the Church.

That Peter receives an office, and not simply a charismatic designation we will discuss later. As to certain objections regarding the office of the Papacy, we will also deal later. But for now lets look at the basic establishment of the Office of Peter in three steps.

I. The Inquiry that Illustrates – The text says, Jesus went into the region of Caesarea Philippi and he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?“

It should be noted that, in asking these questions, Jesus is not merely curious about what people think of him. He seems, rather, to be using these questions as a vehicle by which to teach the apostles, and us, about how the truth is adequately revealed and guaranteed.

Jesus’ first two questions reveal the inadequacy of two common methods:

1. The Poll – Jesus asks who the crowds say he is. In modern times we love to take polls, and many moderns put a lot of weight in what polls say. More than just politics, many people, Catholics among them, like to point out that X% of Catholics think this, or that, about moral teachings, or doctrines and disciplines. It is as if the fact that more than 50% of Catholics think something, it must be true, and that the Church should change her teaching based on this.

But, as this gospel makes clear, taking a poll doesn’t necessarily yield the truth. In fact ALL the assertions of the crowd were wrong, no matter what percentage thought them. Jesus is not John the Baptist, Elijah, Jeremiah, or one of the prophets redivivus. So, running the Church by poll taking or democracy seems not to be the model that works.

2. The Panel – Jesus, having taught this implicitly, now turns to a panel of experts, a “blue ribbon committee,” if you will. He asks the twelve, “Who do you (apostles) say that I am?” Here we simply get silence. Perhaps they were looking around like nervous students in a classroom not wanting to answer, lest they look like a fool. The politics on the panel leads not to truth, but to a kind of self-serving, politically correct silence.

That Peter finally speaks up is true. But, as Jesus will say, he does not do this because he is a member of the panel, but for another reason altogether.

Hence the blue ribbon panel, the committee of experts, is not adequate in setting forth the religious truth of who Jesus is.

And through this line of questioning, Jesus instructs through inquiry. Polls and panels are not adequate in yielding the firm truth as to his identity. All we have are opinions, or politically correct silence. Having set forth this inadequacy, the Gospel now presses forth to describe the plan of God in adequately setting forth the truths of faith.

II. The Individual that is Inspired – – The text says, Simon Peter said in reply,”You are the Christ, the Son of the living God.” Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.

We are taught here not merely that Peter spoke, but also how he came to know the truth. Jesus is very clear to teach us that Peter spoke rightly, not merely because he was the smartest, (he probably wasn’t), or because some one else told him, (Jesus is clear that flesh and blood did not reveal this to him), and not merely because because he guessed, and just happen to get the right answer. Jesus teaches that Peter came to know the truth and speak it because God the Father revealed it to him. God the Father inspires Peter. There is a kind of anointing at work here.

So here is God’s methodology when it comes to adequately revealing and guaranteeing the truths of the faith: he anoints Peter.

It’s not polls, or panels that God uses, it’s Peter.

And while truths may emerge in the wider Church, reflecting what is revealed, it is only with Peter and his successors that such views can be definitively set forth, and their truth adequately guaranteed. Thus, the other apostles are not merely bypassed by God, but He anoints Peter to unite them and give solemn declaration to what they have seen and heard.

The Catechism says of Peter and his successors, the popes:

When Christ instituted the Twelve, he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them….The Lord made Simon alone, whom he named Peter, the “rock” of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head. This pastoral office of Peter and the other apostles belongs to the Church’s very foundation and is continued by the bishops under the primacy of the Pope.

The Pope, Bishop of Rome and Peter’s successor, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered.”

The college or body of bishops has no authority unless united with the Roman Pontiff, Peter’s successor, as its head. As such, this college has supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff. The college of bishops exercises power over the universal Church in a solemn manner in an ecumenical council. But there never is an ecumenical council which is not confirmed or at least recognized as such by Peter’s successor. (Catechism of the Catholic Church, #s 880-884 selected)

All these truths point back to this moment when we see how God himself chooses to operate.

And note too, the dimension of faith we are called to have. We are to assent to the Pope’s teaching and leadership not merely because we think he is smarter, or because it might happen that he had power, riches other worldly means that might impress us or compel us to assent. Rather, no, we assent to the Pope because, by faith, we believe he is inspired by God. It is not flesh and blood in which we put our trust, it is God himself, whom we believe has acted on our behalf by anointing someone to affirm the truth, and adequately guarantee that truth to be revealed by God.

And this then leads to the final stage wherein Jesus sets forth a lasting office for Peter.

III. The Installation that is Initiated – The text says, And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the hell shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”

Jesus does not merely praise Simon for a moment of charismatic insight. He goes further, and declares that he will build his very Church upon Simon, and thus he calls him, Peter (Rock). And here too, he does not merely mean this is a personal gift or recognition that will die with Peter. In giving him the keys, he is establishing an office, not merely indicating a personal promotion for Peter. This will be God’s way of strengthening and uniting the Church. In Luke’s Gospel Jesus says more of this:

Simon, Simon, behold, Satan demanded to have you, all that he might sift you all like wheat, but I have prayed for thee, Peter, that thy faith may not fail; and when thou hast turned again, strengthen thy brethren. (Luke 22:31)

Hence, it is clear once again that God’s plan for the Church is to strengthen one man, Peter and his successors, that in turn the whole Church may be strengthened and united.Thus the Lord Jesus establishes not only Peter, but also his office. This is God’s vision and plan for his Church.

It is true many have objected to this teaching. There is no time here to do a full apologetical  reply to every objection. But frankly most of the objections amount to a kind of wishful thinking by some, who want this text to mean something other than what it plainly means.  Nothing could be clearer that the fact that Jesus is establishing Peter and an office which will serve as a foundation for the unity and strength of his Church.

Some object that within verses Peter will be called “satan” and will later deny Christ. But Jesus knew all this, and still said and did what he does here.

Others object that Jesus is head and foundation, that he is the Rock. True enough, but apparently Jesus never got the objectors’ memo, for it is he himself who calls Peter rock, and establishes him with the authority to bind and loose. It is also true that both Jesus and Peter can be head and rock, in terms of primary and secondary causality (more on that HERE).  And yet again, that Peter and his successors are head and rock by making visible and being the means through which Christ exercises his headship and foundational aspect.

Finally, to return to the title of this post, “If no one is Pope, EVERYONE is pope!” For the fact is, without a visible head, there is no principle on earth for unity in the Church. The Protestant experiment tried to replace the Pope with scripture and gave it sole authority. But Protestants cannot agree on what Scripture says, and have no earthly way to resolve their conflicts. While they say that authority resides in Scripture alone, the fact is, in claiming the anointing of the Holy Spirit and thus the ability to properly interpret Scripture, they really place the locus of authority within themselves, and become the very pope they denounce. Having denied that there is a Pope they become one themselves. If no one is pope, everyone is pope.

I have read that some objectors think Catholics arrogant in asserting that we have a Pope whom we trust to be anointed by God to teach us without error on faith and morals. But what is more arrogant, to claim there is a Pope other than me, or to in fact act like one myself?

In the end, the Protestant experiment is a failed one. Many estimates place the number of Protestant denominations as high as 30,000. I personally think this is slightly exaggerated, but not much. They all claim the Scriptures as their source of truth but differ on many, very essential matters, such as the necessity of baptism, once saved always saved, sexual morality, authority etc. When they cannot resolve things they simply subdivide. There is an old joke, told even among protestants that goes:

Once I saw this guy on a bridge about to jump. I said, “Don’t do it!” He said, “Nobody loves me.” I said, “God loves you. Do you believe in God?” He said, “Yes.” I said, “Are you a Christian or a Jew?” He said, “A Christian.” I said, “Me, too! Protestant or Catholic?” He said, “Protestant.” I said, “Me, too! What franchise?” He said, “Baptist.” I said, “Me, too! Northern Baptist or Southern Baptist?” He said, “Northern Baptist.” I said, “Me, too! Northern Conservative Baptist or Northern Liberal Baptist?” He said, “Northern Conservative Baptist.” I said, “Me, too! Northern Conservative Baptist Great Lakes Region, or Northern Conservative Baptist Eastern Region?” He said, “Northern Conservative Baptist Great Lakes Region.” I said, “Me, too!” Northern Conservative Baptist Great Lakes Region Council of 1879, or Northern Conservative Baptist Great Lakes Region Council of 1912?” He said, “Northern Conservative Baptist Great Lakes Region Council of 1912.” I said, “Die, heretic!” And I pushed him over.

A strange little joke, and not entirely fair since most Protestants of different denominations I know get along fine personally. But the truth is, the denominations disagree over many very essential things. The Protestant experiment is a failure that leads only to endless divisions. The Church needs a visible head. The Bible alone does not suffice, for there are endless disagreements on how to interpret it. Some one must exist to who all look and agree that he will resolve the differences after listening.

Jesus has installed an individual in this role to manifest his office of rock and head and that individual is Peter and his successors.

Here’s a light-hearted video I put together commemorating the Pope’s many visits to unite and strengthen us.

The Gospel today is about faith and about focus. It teaches that though storms and struggles inevitably arise, we have a choice whether to focus on them, or on Jesus. The  admonition of this Gospel is clear, “Keep your eyes on the Prize – Hold on!”

Let’s look at this Gospel in Four stages: Perceived Distance, Produced Distress, Point of Decision, and Process of Development.

I. PERCEIVED DISTANCE – The text tells us that Jesus drew back from the disciples and sent them to make the crossing of the lake on their own, intending to rejoin them later. During their crossing they encountered a storm: After he had fed the people, Jesus made the disciples get into a boat and precede him to the other side, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.

In this brief text we encounter the mystery of God apparently hiding his face. Jesus, in drawing back from his disciples, exhibits the mysterious truth that God sometimes seems to hide his face. Scripture speaks elsewhere and elegantly of this human experience:

1. Ps 13:1 How long will you hide your face from me? How long must I bear pain in my soul, and have sorrow in my heart all the day? How long shall my enemy be exalted over me?
2. Ps 30:7 By your  favor, O LORD, you had established me as a strong mountain; then you hid your face, and I was dismayed.
3. Ps 44:24 Why do you hide your face? Why do you forget our affliction and oppression? For our soul is bowed down to the dust; our body cleaves to the ground. Rise up, come to our help! Deliver us for the sake of your steadfast love!
4. Psalm 22: My God, My God, why have you forsaken me.

And thus Scripture attests to the human experience that God hides his face.

But does He actually do so? There is no doubt that, to us, he seems to hide his face. But has he actually done so in such a way that he is forgetful of us?

It will be noted in this text that Jesus is not away on vacation. Neither is he on the golf course. Rather, he is praying. As such he is in communion with his Father, but surely also with his disciples. And while the storm grows, he makes his way in stages toward them.

At first they cannot see him. Be he surely sees and knows them. Later, even when they do see him, they cannot understand, at first, that it is him. They even mistake him for a ghost, for someone or something that means them harm.

And so it is with us. For it often happens too that we conclude that God has hidden his face; that he is not mindful of the troubles we face. It seems to us he is distant, perhaps unconcerned, and surely not visible to us.

But it is not always that God has simply hid his face. It is often that we simply cannot see him for any number of reasons. Sometimes it is simply that our minds are weak and easily distracted. Sometimes it is our flesh which demands to see everything in a natural, fleshly manner, and refuses to accept the reality of spiritual seeing. Sometimes it is our prejudice that demands to see and understand only in ways acceptable and pleasing to us, as if God could not possibly speak through our enemy, or through a child, or through a painful circumstance. God is there, he is not likely hiding, but we struggle to see him for these and other reasons

So if God is hiding, it is usually in plain sight. For in the end where can we run from God? Where could we go that he is not already there? Scripture says:

1. Psalm 139: O LORD, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar….You discern my going out and my lying down; you are familiar with all my ways. You hem me in–behind and before; you have laid your hand upon me. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths of hell, you are there. If I rise on the wings of the dawn, and settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, “Surely the darkness will hide me and the light become night around me,” even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.
2. Jeremiah  23:24 Can anyone hide in secret places so that I cannot see him?” declares the LORD. “Do not I fill heaven and earth?” declares the LORD.

God permits us to humanly experience his apparent distance, and our experience of the hiding of his face is clearly attested to in Scripture. But this hiddenness is mysterious for, though God seems hidden, he is in fact more present to us than we are to our very selves.

What God offers us in this gospel is a faith that grows to understand this and to see God always; a faith that permits us to be in living conscious contact with God at every moment of our day. This is the normal Christian life that Christ died to give us. And if we will be open to receive it, our faith will grow. As our faith grows, so does our ability to experience this presence, beyond what our senses may or may not perceive. Yes, even in the midst of storms, as our faith grows,  we can still know he is near and draw strength and courage.

And this leads us to the next

II. PRODUCED DISTRESS –  Added to the disciples experience of distance from the Lord is the distress of a storm that assails them. The text says, Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.

To the degree that we do not see the Lord, we will anxious about many things. In the perceived absence of God, fears increase and shadows grow longer. In this sense, many of our distresses are produced. That is, they are the product of our lack of faith and our lack of awareness of God’s abiding presence.

Bishop Sheen used the image of the red sanctuary lamp near the tabernacle that signals the presence of the Lord. Near the light, we bask in its glow and enjoy its comforting warmth. But as we walk away from it, the shadows grow longer and the darkness envelops.

And so it is for us who lose a sense of God’s presence, or willfully refuse to acknowledge that presence: the shadows lengthen, the darkness envelops, and the storms become more terrifying.

We now see why it is so important for us to accept the “normal Christian life” of being in living conscious contact with God. For knowing God does not mean that there will be no storms. But it does mean that we can face them with courage and trust.

There is an old saying, Stop telling God how big your storm is. Tell the storm how big your God is. This can only come as we grow in faith and the experience of God’s presence.

An old Gospel hymn says,

When the storms of life are raging,
Stand by me;
When the world is tossing me
Like a ship upon the sea
Thou Who rulest wind and water,
Stand by me.

In the midst of tribulation,
Stand by me;
When the hosts of hell assail,
And my strength begins to fail,
Thou Who never lost a battle,
Stand by me.

Now comes stage three:

III. POINT OF DECISION – The text begins with the crucial point of the drama: During the fourth watch of the night, he came toward them walking on the sea. When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear. At once Jesus spoke to them, “Take courage, it is I; do not be afraid.”

Now the Lord presents them a choice. Either they will focus on the storm, or they will focus on him. He is not just saying to them, Be not afraid.” He is saying “IT IS I, be not afraid.” In other words, if they will focus on him they will not be afraid. If they will come to experience his abiding presence, many of their fears will dissipate.

It is the same for us. If we will accept the normal Christian life and come to more deeply and constantly experience the Lord’s presence our fear will dissipate. It is NOT that there will be no storms. Rather, it is that they will not overwhelm us with fear.

So we also have a choice to make. Either we will focus on the storms, or we will will focus on the Lord. And the result will be that we will either live in growing fear by focusing on the storms, or we will will grow in confidence and trust by focusing on the Lord.

There is an old saying, “What you feed, grows.” If we feed our fears and negativity, they will grow. If we feed our faith and trust, they will grow.

So, what’s it going to be be? What will we focus on, what will we feed?

Pray for the gift to focus increasingly on the Lord. Pray for the gift to feed your faith and starve your negativity and storm-focused fears.

IV. PROCESS OF DEVELOPMENT – The decision before the apostles is now clear, and one of them, Peter, accepts the Lord’s offer to focus on him, not the storm. But as we see in the text the decision to do this is, like most things in life, something that is a process of development more than a one-time decision. It is something we must grow into by making many small decisions that develop into greater capacities by a process of growth in the grace the Lord is offering. Let’s look at Peter’s process.

1. Acceptance – Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” – Things begin with Peter accepting the Lord’s call to shift his focus and to, thereby, accept courage, and see his fears diminish.
2. Action – Peter got out of the boat and began to walk on the water toward Jesus. It is a truly remarkable courage that Peter receives by shifting his focus to the Lord. It is astonishing to see him walk on the water and be almost heedless of the storm or the seeming impossibility of what he is doing. That he is walking “toward Jesus” is an indication that he focus is correct. Thus his courage is astonishing.
3. Anxiety – But when he saw how strong the wind was he became frightened; and, beginning to sink, – But here is where Peter gets in trouble. He shifts his focus back to the storm. At that moment his fear returns and he begins to sink. This is the human condition, that we seldom go from zero to 100 all at once. Rather we undertake a process of growth. Peter had done what was right. He had turned his focus to the Lord and his fear dissipated. But, as is often the case with the inexperienced, his execution of the plan faltered. It is almost like a young boy riding a bike for the first time. He rides twenty yards and thrills in his new found capacity. But, soon enough his thoughts turn back to the threats and his balance warbles and he falls. But he will be alright if he gets back up again, and tries again and again. And though he has failed for the moment, something in him has changed. For, having felt the capacity to ride move through him, he will build on this and gradually riding will become second nature. So it is for Peter and us. Faith and trust, at first are hard. We step out, but for a moment. And then we fall. But if we will get back up again, we know something in us has changed. And that change grows in us if we engage the process.
4. Acclamation – he cried out, “Lord, save me!” Even in his fall Peter still does the right thing by calling on the Lord. If you’re going to fall, fall on Jesus. Thus, his failure is not total. His faith is weak, but his instincts are right, he fell on Jesus.
5. Assistance – Immediately Jesus stretched out his hand and caught Peter, If we take one step, God takes two. Jesus says, No one who calls on me will I ever reject (Jn 6:37). Peter may have fallen short of the Goal, but he has made progress and, later in life, this moment of rescue will be an important ingredient in his bold faith. But more growth and the Holy Spirit will be needed to quicken his faith. But it will happen, Peter will grow and the process of his development in faith will continue by God’s guiding hand.
6. Admonition – and [Jesus] said to him, “O thou of little faith, why didst thou doubt?” Be careful with what the Lord says here. He does not say Peter has no faith. He says he has “little” faith. Peter has stepped out in faith. He must continue to grow. His doubts must diminish. He must come to stronger faith. As God said through Isaiah, If you do not stand firm in your faith, you will not stand at all. (Is 7:9) So Peter’s task is clear, he must continue to grow in his faith as must we. And if we do, we will see our fears dissipate and our courage grow strong. Peter has “little faith.” And that the problem for most of us too. But at least Peter has some faith and so do we. So our cry is that of the apostles: Increase our faith! (Lk 17:5)
7. Amazement – After they got into the boat, the wind died down. Those who were in the boat did him homage, saying, “Truly, you are the Son of God.” Difficult though this trial has been, it has increased their faith. They still have a long way to go, but they’re on the way.

So, we have a decision to make. Will we focus on the storm, or on Jesus. We have to keep our eyes on the prize. The Book of Hebrews says, Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God (Heb 12:2).That’s right, keep your eyes on the prize….Hold on!

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We have today the very familiar miracle of the loaves and fishes. One is tempted to say, “Oh that one…and tune out.” But, if we allow it, the gospel today contains a very personal appeal from the Lord’s lips to your (my) ears: “There is no need to dismiss the crowds, give them some food yourself.”

Immediately all the objections swim through our minds, but be still, and let us allow the Lord to instruct us and apply this Gospel in five stages.

I. THE IMAGE THAT IS EXTOLLED – The text says, When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself.  The crowds heard of this and followed him on foot from their towns.  When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.

The text begins with a very sad note of the death of Jesus’ cousin, John the Baptist. We should not simply dismiss the kind of human grief he must have experienced, and the text says he wants to go apart for a while, presumably to pray and grieve. It would seem, at the pinnacle of his public ministry, he could only get apart by going out on a boat, and so he does. The text is unclear how long he was out on the water, but it implies a short time.

Approaching the opposite shore Jesus sees a large crowd, and is moved with pity. He teaches them at great length and heals the sick. And here is the image that is extolled. If Jesus has allowed himself this moment of grief, he also shows that the way out of it is love and concern for others. For it is too easy for us, in our own grief, anger, sorrow, or anxiety to retreat, to hide away. As an immediate reaction this is understandable. But it is not a disposition we ought to maintain for long. For others have need, and even in our grief and our limits, we are still called to reach out. And that very reaching out, often contains our own healing too.

That we have needs, does not mean others stop having them. Jesus shows the courage and the love to still recognize the needs of others, even in his own grief. So he goes ashore and shares love with others.

II. THE ISSUE THAT IS EVADED – The text says, When it was evening, the disciples approached him and said, “This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.”

There is a human tendency, that when people are needy, we want them to go away, to disappear. Hence, the apostles, noticing the needy crowd, a crowd about to have a hunger problem, they want the crowd to go away before they become a problem.

We too, both individually and collectively, often desire the needy and poor to just disappear. If we see a beggar, we may cross the street, or refuse to look at him. If our caller ID indicates a troubled family member who may ask for money or want to talk a long time, we let the call go to voice mail. In society we tend to segregate the poor and needy. The “not in my backyard” (NIMBY) syndrome seeks to segregate the poor, the mentally handicapped and others to certain marginal sections of the city largely out of sight, and out of mind. The sick and the dying too are often relegated to nursing homes. Perhaps this is necessary for proper care, but the thought of an elderly relative living and dying in our homes is too much for many, even when it is possible. So, generally people go away to die.

Notice the threefold basis of the disciples evasion:

1. They are DESPAIRING – for they say, this is a deserted place and it is already late.
2. They are DISMISSIVE –  for they want Jesus to dismiss the crowd, to send them away.
3. They are DETACHED – for instead of wanting to help, they want the crowd to go away and get food for themselves.

Yes, it is a sad human tendency to want to be rid of people who have problems. And so the disciples beg Jesus to send the increasingly troublesome crowd away. The Issue is evaded, rather than accepted as a shared problem to be solved together.

III. THE INSTRUCTION THAT ENSUES – Jesus said to them, “There is no need for them to go away; give them some food yourselves.”

Uh oh! This is starting to get personal. Jesus is not willing to keep this merely as a problem “they” have, he wants me to do something!

Yes, he rejects their premise by saying there is no need for them to go away. And he redirects plan by saying, give them something to eat yourselves.

Refusing to accept the presence of the poor and needy, is simply not a viable option for Jesus, or for us who would be his disciples. He wants and expects us to get started with a solution, a solution that includes both “them” and us. It looks like we are our brother’s keeper.

This is the instruction that ensues when the apostles, or when we, try to evade the issue.

IV. THE INSUFFICIENCY THAT IS EXPRESSED – the text says, But they said to him, “Five loaves and two fish are all we have here.”

But we can’t possibly pull this thing off, the needs are far too great! The Lord is not interested in our excuses, he just says, “Let’s get started.”

Observe two things about the five loaves and two fishes.

1. First, as John’s Gospel notes, (6:9), the loaves and fishes came from among the poor themselves. Hence this is not mere do-goodism. The teaching here is not to be a “limousine liberal” who rolls down the window and throws money to the poor, then goes back to his mansion. Neither is it a “we’re from the government and we’re here to help you” solution. For we should not do for others what they can reasonably do for themselves. Rather we ought to work with the poor, engaging them in what they do have, in the talents and leadership they do possess, and solve problems with them, rather than merely for them. There are loaves and fishes among even the poor, there are talents and resources to be included in the solution.
2. Secondly, wherever the loaves and fishes come from, they are not nothing, and the Lord expects all of us to be part of the solution. Simply telling God or, (these days), the government, to go and do something, is not a full or authentic Christian response.

Hence our complaints about meager resources do not impress the Lord who says, simply, bring them to me. The journey of a thousand miles begins with one step. And thus we go to the principle point.

V.  THE IMMENSITY THAT IS EXPERIENCED – the text says, Then he said, “Bring them here to me, ” and he ordered the crowds to sit down on the grass.  Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.  They all ate and were satisfied, and they picked up the fragments left over— twelve wicker baskets full.  Those who ate were about five thousand men, not counting women and children.

Now this story is so familiar that you and I are not shocked by the outcome. But no matter how many times we hear it, we still do not really accept it’s astonishing truth:

1. I can do all things in God who strengthens me (Phil 4:13)
2. All things are possible to him who believes (Mk 9:23)
3. For man it is impossible, but not with God, for all things are possible with God (Mk 10:27)
4. Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. (2 Cor 9:10)

Now take special note of that last quote, for this gospel is about more than caring for the poor, (and it is about that). But this Gospel is also about taking this world back for Christ.

We all know that this world is in an increasingly bad state: rampant secularism, moral relativism, and a Church with many self-inflicted wounds.  This has all led to the fact that we have a real mess on our hands. And the problems are overwhelming: sexual confusion, the culture of death, the breakdown of marriage, compulsive sin, compulsive overspending, greed, insensitivity to the poor, deep and widespread addiction to pornography, drugs, and alcohol, abortion, widespread promiscuity, adultery, corruption, cynicism, low mass attendance and on an on.

The problems seem overwhelming and our resources seem so limited to turn back the tide. What will we ever do with only five loaves and two fishes?

Jesus says, bring them to me.

Yet again, the journey of a thousand miles begins with just one step. The conversion of the whole world, begins with me. As I look the huge problems before me, I (this means you) assess my loaves and fishes:

1. I work on my own conversion. For a holier world has to start with me. If I get holier, the world get’s holier.
2. I look to the poor I can serve, maybe with money maybe with talents, like tutoring, counseling etc. Maybe just with the time of listening.
3. I pick up the phone and call a family member I know is hurting.
4. I love my spouse and children.
5. I spend time properly raising my own children to know the Lord and seek his kingdom.
6. I exhort the weak in my own family, and with love, rebuke sin and encourage righteousness.
7. If I am a priest or religious, I faithfully live my vocation, and heroically call others to Christ by teaching and proclaiming the gospel without compromise.
8. If I am a young person I seek to devoutly prepare myself for a vocation to marriage, priesthood or religious life.
9. If I am older I seek to manifest wisdom and good example to those who are young.
10. If I am elderly, I seek to devoutly prepare myself for death, and to give good example in this, and to witness the desire for heaven.
11. I will pray for this world and attend mass faithfully, begging God’s mercy on this sin soaked world.

It is too easy to lament this world’s condition and, like the apostles, feel overwhelmed. Jesus just says, bring me what you have, and let’s get started. The conversion of the whole world will begin with me, with my meager loaves and fishes.

And Jesus will surely multiply them, he will not fail. Already there is renewal evident in the Church, through a faithful remnant willing to bring their loaves fishes, some of the things mentioned above and more besides. They are bringing them to Jesus and he is multiplying them. Renewal is happening, and signs of spring are evident in the Church.

There is an old saying that it is easier to wear slippers that to carpet the whole of the earth. Indeed it is. If it is a converted world you want start with yourself. Bring your loaves and fishes to Jesus, bring your slippers, and let’s get started.  It begins with me.

This song says,

If I can help somebody, as I pass along,
If I can cheer somebody, with a word or song,
If I can show somebody, how they’re traveling wrong,
Then my living shall not be in vain.

If I can do my duty, as a good man ought,
If I can bring back beauty, to a world up wrought,
If I can spread love’s message, as the Master taught,
Then my living shall not be in vain.

The Gospel today asks a most fundamental question: “What is it that you most value?….What is it that you most want?” Now be careful to answer this question honestly. We tend to answer questions like this as we “should” answer them, rather than honestly. But when we’re with the doctor, (and Jesus is our doctor), the best bet is to answer honestly, so we can begin a true healing process. And the fact is, we all need a heart transplant. That is, we need a new heart, one that desires God and the things waiting for us in heaven, more than any earthly thing.

So let’s take a look at this Gospel that sets forth, in three fundamental movements, the “what” and the “worth” of the Kingdom of God, along with a “warning” that reminds us, we have a choice to make.

I. What – The Gospel uses three images for the kingdom, two of which we will look at here, and the third of which we will look at later. The first two images are that of the buried treasure and the pearl. Both these images have some significance elsewhere in the scriptures and studying them will be helpful in fine tuning our understanding of the gift of the Kingdom Jesus is discussing.

A. Buried Treasure – The concept of treasure (here buried treasure) is mentioned elsewhere by Jesus:

Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. (Matt 6:19-21)

Hence this image of treasure that Jesus uses today, is an image for the heart and for our deepest desires, for our treasure is linked to our heart. One of the greatest gifts that God offers us is the gift of a new heart. One of the most fundamental prophetic texts of the Old Testament announces what Jesus has fulfilled:

Oh, my people, I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ezekiel 36:25-27)

Thus, the great treasure of the Kingdom of God gives us a new heart, for by choosing this treasure, our heart is changed. To have a new heart is to see and experience our desires change. We are less desirous and focused on passing worldly things, and more on the lasting treasure of the Kingdom of heaven. We begin to love what, and who, God loves. We begin to love holiness, justice, chastity, goodness, righteousness, and truth. We begin to love our spouses, family members, the poor, even our enemies more as God loves them. Our hearts become alive with joy and zeal for the Kingdom of God and an evangelical spirit impels us to speak what we believe and know to be true.

Yes, the buried and hidden treasure of the Kingdom of God, unlocks our heart and brings new life coursing through our veins and arteries, through our very soul. In choosing this treasure we get a new heart. For where our treasure is, there also will be our heart.

B. Pearl – The second image of the pearl is from the wisdom tradition where holy Wisdom is likened to a pearl. And here too is described one of the most precious gifts of the Kingdom of God: the gift of a new mind through holy Wisdom. And what is the new mind? It is to begin to think more and more as God thinks, to share in his priorities and his vision. It is to see, increasingly as God sees and to have the mind of Christ (cf 1 Cor 2:16). With this new mind, we see through and reject worldly thinking, worldly priorities and worldly agendas. We come to rejoice in the truth of God and to grasp more deeply its beauty and sensibility. What a precious gift the new mind is, to think with God and to have the mind of Christ.

So here are two precious manifestations of the Kingdom of God: a new heart and a new mind, which is really another way of saying, “a whole new self.” This then leads to the next movement of the Gospel.

II. Worth – What are these offerings of the Kingdom worth and what do they ultimately cost? The answer is very clear in this gospel, they cost, and are worth, EVERYTHING. Regarding the hidden treasure and the pearl, the text says that both men went and sold all they had for these precious offerings. They were willing to forsake everything for them.

Now, be careful not to reduce this Gospel to a moralism. Notice that these men were eager to go and sell, forsake, everything else. They did this not because they had to, so much as they wanted to. And they wanted to pay the price and were willing to do so, even with eagerness, because they were so enamored of the glory they found. And here is the gift to seek from the Lord, a willing and eager heart for the Kingdom of God, so eager that we are willing to forsake any, and everything for it.

For ultimately the Kingdom of God does cost everything, and we will not fully inherit it until we are fully done with this world and its claims on our hearts.

But the gift to seek from the Lord is not that we, with sullen faces and depressed spirits, forsake the world as if we were paying taxes. No! The gift to seek is that we, like these men, be so taken by the glory of God and his kingdom that we are more than willing to set aside anything that gets in our way, that we should be so eager for the things of the Kingdom that the world’s intoxicating and addictive trinkets matter little to us and the loss of them means little.

Do you see? This is the gift. The reception of heart that appreciates the true worth of the Kingdom of God, such that no price is too high. Scriptures says elsewhere:

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1. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ (Phil 3:8)
2. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison (2 Cor 4:17)
3. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. (Rom 8:18)
4. No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him (1 Cor 2:9)
5. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Phil 3:13-14).

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Yes, the Kingdom of God is more than worth any price we must pay, and ultimately we will pay all. Pray for an eager and willing spirit that comes from appreciating the surpassing worth of the Kingdom!

III. Warning – The final movement contains a warning about judgment. For, ultimately regarding the Kingdom of God, we either want it or we don’t want it. Hence the Lord speaks of a dragnet that captures everything (and this is the summons all have to come to the judgment). And those who want the Kingdom and have accepted its value and price will be gathered in. And those who do not want the Kingdom of God and do not accept its value will be escorted off.

For there are some who do not value the Kingdom. They may desire heaven, but it is a fake heaven of their own making, not the real heaven of the fullness of the Kingdom of God. The true heaven is the Kingdom of God in all its fullness and the Kingdom of God includes things like, forgiveness, mercy, justice, the dignity of life, love of the poor, chastity, God at the center (not me), the celebration of what is true, good and beautiful, and the love, even, of one’s enemy.

Now there are many who neither want nor value some or most of these things. When the net is drawn the decisions are final. And though we may wish a magic, fairy tale ending where suddenly the opponents of the Kingdom love it, God seems clearly to say that, at the judgement, one’s decision for or against the Kingdom is final and fixed forever.

An old song says, “Better choose the Lord today, for tomorrow, very well might be too late.” Thus we are warned, the judgment looms and we ought to be earnest in seeking a heart from the Lord that eagerly desires the Kingdom and appreciates its worth, above all others, and all things. In the end you get what you want. You will have either chosen the Kingdom or not.

So pray for a new heart, one which values the Kingdom of Heaven above all else. We ought to consider ourselves warned.

A Gospel today about we truly value in three movements.

This song says, You can have all this world, just give me Jesus.

Photo Credit AIRO via Creative Commons