Tag: Sunday Homilies

In the gospel today Jesus cuts right across the modern Western tendency to oppose Love and Law, Law and Joy. Though we oppose them, Jesus joins all three concepts and summons us to a new attitude. Lets take a look.

I. Connections – Jesus says, As the Father loves me, so I also love you. Remain in my love. If you keep my commandments, you will remain in my love, just as I have kept my Father”s commandments and remain in his love.” “I have told you this so that my joy may be in you and your joy might be complete.

Note here how the Lord joins three concepts: Love, Law and Joy. This precisely the opposite of what western culture does. The best that Western culture will admit of Law is that it is a necessary evil. While this is the best assessment of it, the more routine assessment is that law is somehow an unloving imposition by the powerful upon the unpowerful, by the hierarchy on the laity, by the (evil, unloving, oppressive, Pharisaical, etc.) Church on decent people.

But whereas the modern world severs law and love, Jesus links them. How do we both experience and show love? Jesus says, we do so by the keeping of the commandments. Jesus sets forth a vision whereby we, having experienced God’s love, desire and rejoice in his commands. We also show love to the Lord, by this very obedience and joyful adherence to his commands. And this loving obedience goes even further by setting forth an abundant joy, by the very keeping of those commands.

Again, this goes completely contrary to modern notions that sever joy from law and oppose them, and that describe God’s love abstractly, and separate from his love. The loving God is somehow “nice” and makes no demands, sets no limits. The “loving” God, according to the world, has few or no rules, he affirms, encourages, accepts, and includes.  Or this is the thinking.

But the real Jesus is far more complex. He is surely loving, especially of sinners, he encourages, includes the outcast, and so forth. Be he also speaks of sin and rebukes it. He embraces the sinner, but says, “sin no more.” He lays forth a demanding moral vision, even as he shows mercy. In this Gospel, Jesus joins love and law, and says the law brings joy. They are not opposed, they are not either/or, they are both/and.

Yet the modern world insists that love and law are at opposite poles. Consider the remarks of President Obama on Wednesday, describing his reasons for embracing so called gay “marriage.”

…In the end the values that I care most deeply about and she [Michele] cares most deeply about is how we treat other people and, you know, I, you know, we are both practicing Christians and obviously this position may be considered to put us at odds with the views of others but, you know, when we think about our faith, the thing at root that we think about is, not only Christ sacrificing himself on our behalf, but it’s also the Golden Rule, you know, treat others the way you would want to be treated. And I think that’s what we try to impart to our kids and that’s what motivates me….

To be fair to the President, his remarks are a bit difficult to interpret absolutely, he is speaking off the cuff rather than reading prepared remarks. But that said, he (wrongly) affirms Gay “marriage” by, in essence, evoking just the flawed polarity we have been critiquing. It would seem he is saying that, “Jesus was a pleasant sort of fellow, who loved every one, and all these rules (about sexuality and other things) cannot possibly have come from him. He was an affirmer, an inclusive Messiah who befriended the outcast etc, et al… All he really cared about is that we treat each other nicely, and just as we would never want to be upset, we should not upset or offend anyone by what we say or do.

Now, all these things have some truth. But the fact remains that Jesus was a lot more complex and diverse than just the affirmer in chief who went about saying pleasant things. In fact he often held many very contrary things in tension and balance.

Consider the following portrait from Ross Douthat in his recent book:

Christianity is a paradoxical religion because the Jew of Nazareth is a paradoxical character. No figure in history or fiction contains as many multitudes as the New Testament’s Jesus. He’s a celibate ascetic who enjoys dining with publicans and changing water into wine at weddings. He’s an apocalyptic prophet one moment, a [careful and] wise ethicist the next….He promises to set [spouses and one another and] parents against children,  and then disallows divorce; he consorts with prostitutes while denouncing even lustful thoughts….He can be egalitarian and hierarchical, gentle and impatient, extraordinarily charitable and extraordinarily judgmental. He sets impossible standards and then forgives the worst of sinners. He blesses the peacemakers and then promises that he’s brought not peace but the sword. He’s superhuman one moment; the next he’s weeping….

Douthat goes on to conclude:

The boast of Christian orthodoxy, as codified by the councils of the early Church and expounded in the Creeds, has always been its fidelity to the whole of Jesus…..[Where heresy says which one] Both, says orthodoxy….The goal of the great heresies, on the other hand, has often been to extract from the tensions of the gospel narratives a more consistent, streamlined, and noncontradictory Jesus. [1].

Again note, in this Gospel, how Jesus joins Love, law and joy. This is paradoxical in modern terms, but true in gospel terms. For the president to merely appeal to “love” and the “golden rule” is to appeal to Jesus in an incomplete and “choosey” way.

The fact is, the real Jesus, and the apostles whom he inspired to write the Gospels AND the epistles, opposes Homosexual activity (Rom 1:18ff; 1 Cor 6:6-9; 1 Tim 1:8-11; Lev 18:22; Lev 20:13; Gen 19 inter al.), as well as illicit heterosexual activity (cf Eph 5:5-7; Gal 5:16-21; Rev 21:5-8; Rev. 22:14-16; Mt. 15:19-20; 1 Cor 6:9-20; Col 3:5-6; 1 Thess 4:1-8; 1 Tim 1:8-11; Heb 13:4). He and his inspired apostles and prophets say so plainly, and these authors, apostles and prophets, do so in love.

We do not have time here to set for the whole teaching on homosexual and heterosexual sins. You can read more here: Biblical Teaching on Homosexual Activity.

The point here is to accept that Jesus, who is love, does not hesitate to teach on many moral topics and warn sinners of judgment. He both personally, and through his inspired apostles, does not fail to speak with clarity on anger, greed, malice, neglect of the poor, divorce, fornication, adultery, impure thoughts, homosexual acts, lack of faith, revenge, dishonesty, the sin of human respect, false and worldly priorities, and the list could go on.

It is simply false to say as the President implies and others say that  Jesus is love, and the Golden rule of “be nice” is all that is required. Jesus’ love is more encompassing than moral abstractions and generalities. Such diminished notions of Jesus and the Gospel exist on the right as well in concepts such as the prosperity gospel, and often unquestioning notions of going quickly to war etc.

Not only does Jesus link love to the keeping of the commandments in this text he also says the keeping of the commandments leads to joy.

Of this, I am a witness. God’s law gives joy to my heart. Regarding sexuality, as a priest, I live as a celibate, like Jesus, and my life is very fulfilling. I have been faithful to my celibate commitment without fail as a priest. I have not strayed from proper boundaries, I do not look at pornography, I am not in any way sexually active with women or anyone. In all this I am not repressed, I am not sad or lonely. My life is joyful, I am fulfilled and see my celibacy as a gift. To those who cannot marry, whether because they are homosexual, or young, or have not met the right person, I say God can and still does bless you. Living celibately is fulfilling, and joyful for those who are temporarily and/or permanently called to it.

The Church cannot and will not affirm either Gay “marriage”, homosexual acts or illicit heterosexual acts. In so doing we are not any more unloving, repressed, or sad than Jesus (who is none of these things). Neither can we affirm any other acts or attitudes that the Bible calls sinful. These things are all said and taught in love, and they bring joy to those who will accept them.

The Lord is no liar, and he promises that love, his commandments, and joy are all interrelated. I am a witness that this is true. Thus, note the connection between love, law and joy.

II. The Core – The Lord says, This is my commandment, Love one another as I have loved you. While it is true that the Church, and all of us as individuals, must speak the truth, we must speak it in love. We are not out to win an argument, to overpower, or to merely criticize. We are out to love. It is not helpful, and quite likely harmful, to correct people we do not first love.

Hence the Lord’s command to love one another is at the core of any preaching or teaching task. There are many today who declare that they do not experience love from the Church, only “denunciations.” It is a hard thing for the Church to convey to a large number, to a nation, or to a culture, our love. But to the degree we have failed to convey it, or even have failed to have that love we must repent, and strive ever more to both have love, and express it.

That said, the mere fact that we announce God’s law and summon others to it does not make us unloving. There is no doubt that some will take offense, no matter what we say or how we say it. But the anger or hurt of others does not always mean we have done or said something wrong. Jesus, who was sinless, offended many and was a sign of contradiction, then, even as he is now.

But for the Church we must never fail to ask for a deepening love, even for those who hate us, misunderstand us and misrepresent us. The core of Jesus’ teach is “Love one another.”

Jesus goes so far as to say that we must be willing to endure martyrdom in order to lovingly speak the truth to others. He says, No one has greater love than this, to lay down one’s life for one’s friends. Are you and I willing to endure hatred, being spit upon, laughed at, being called hateful, bigoted and homophobic, backward, repressed, intolerant and so forth, so that others can hear the truth? Jesus was willing, because he had the kind of love to stay in the conversation, even when many (not all) hated him. What are you willing to bear to proclaim the truth in love?

III. Camaraderie – Jesus also links knowledge of his law to friendship. He says, You are my friends if you do what I command you. I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father.

Note too another connection Jesus makes that the modern world rarely does. The world thinks of rules and laws and commandments in terms of slavery and subservience. But Jesus links these to friendship. A friend knows what his friend is about, and gladly seeks to understand and support him. Scripture says, Happy are we. O Israel, for what pleases God is known to us (Baruch 4:4)

Yes, true friendship seeks to know and understand the friend and to accomplish what is important to ones friend. Many today call themselves the friend of Jesus, but they give him little more than lip service. A true friend of Jesus is delighted to know his will and accomplish it.

IV. Call – Jesus says, It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. This I command you: love one another.” And thus, in the final lines, we are reminded that the Lord who has chosen us can and will equip us to live his law, to bear fruit in the keeping of the commandments, to be someone the Father can trust with blessings.

To be rebellious and resentful is to be untrustworthy of further blessings. But here again the Lord stresses, the keeping of the commandments is linked to love, and to further blessings.

The commandments bring joy, they are rooted in love and bring blessings. Do you believe this? or will you accept the worldly thinking that opposes love and law, law and joy, law and friendship? The choice is yours, but as for me, I am already a witness that the law is love, it is joy, it is friendship. Yes, I am a witness. How about you?

This song rejoices in the Light of Jesus, the clear Sun (Son) of Righteousness who shows the way to the way to the Father:

In this Easter Season we continue to reflect on how the risen Lord Jesus minsters to us and supplies our needs. Last week we considered him as our Shepherd. This week we learn of how he is the Vine, and we are branches on the Vine, wholly dependent on remaining with him for everything.

The Lord presents us with five basic principles that emerge from our relationship to him as the vine. Lets look at them each in turn.

I. Purpose – The text says, I am the true vine, and my Father is the vine grower. He takes away every branch in me that does not bear fruit – The purpose of a vine is to bear fruit. And what are the fruits that the Father seeks? Surely Justice, righteousness and holiness are chief among them. The Letter to the Galatians speaks of them in this way: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal 5:23). Surely we can add virtues and fruits such as generosity, chastity, mercy and forgiveness, zeal for God and His kingdom and so forth. These are among the fruits God seeks and which are the purpose of the Vine, his Son Jesus, who he sent to nourish us so that these fruits would come to pass.

And yet, there are some branches, that though they take nourishment from the vine, do not bear fruit. And not only do they fail to bear fruit, but they often harm the vine by drawing away strength from the fruit-bearing branches.

I know little of grapes, but for many years, I have grown tomatoes and, as the plant grows, I have learned to identify small shoots that emerge base of the vine branches. These are usually called “suckers” since they draw away strength from the main branch where the tomatoes are growing. These suckers are to be plucked for the health and vigor of the plant and the best development of the fruit.

And thus God will often do the same. In our modern age, with our stress on individualism, hearing that God cuts off unfruitful branches strikes us as unmerciful and harsh. But God has in mind not just the individual, but the strength and fruitfulness of the whole vine. Failing to bear the fruit spoken of above, does not just affect the individual, it affects the whole vine. So God, as a loving vine dresser, cuts away the harmful branches. Your life is not just about you. My life is not just about me. We exist in a complex set of relationships wherein God has to have the care of all in mind.

Since the purpose of the vine is to bear fruit, God tends the vine with that in mind.

II. Pruning – The text says, and every [branch] that does he prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you.

Most of us who have cared for roses know how important pruning is. Without this careful and necessary cutting, the rose bush grows long and gnarly. The rose bush expends its strength more on the branches, than the flowers. Little by little the flowers become smaller and less beautiful, the leaves too loose their beauty, shape and color and become smaller and more light green. Eventually the rose bush looks little better than a weed.

Now, I suppose if a rose bush could talk it would protest and cry in pain every November, as I descend upon it and cut back its growth to one foot above the ground. But here in May the gorgeous roses in the front yard are a masterpiece, and all the pain of November is forgotten.

But pain and pruning are part of the Christian journey and God knows what he is doing. We often do not, and like the roses in November which cry out in pain and protest, we too look for answers. And yet, no more than I can explain to roses my purpose (they are only rose bushes after all), can God explain to us what he is about (we are but mere mortals with minds too small to see the whole picture).

But just the same, our November pruning gives way to May glory and God the vine dresser knows what he is doing.

Note too that the Lord says his Word “prunes” us. For if we let the Word enter us uncompromised and unabridged we read: For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart (Heb 4:12). Yes God’s word can humble our pride, cut to the quick our distorted and wrongful thinking, and hold us accountable. It can cut away error and debreed the decayed wounds of sin.

But we must allow the Word of God to be what it is. Too many of us seek a filtered and watered down version of God’s Word. No! Let the undiluted Word go to work of which Scripture itself says: Is not my word like fire,” declares the LORD, “and like a hammer that breaks a rock in pieces? (Jer 23:29).

A pruned vine bears abundant fruit. None of us like pruning, but nothing is more necessary.

III. Persistence – The Text says: Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.

In this short Gospel, the word “remain” occurs seven times. Do you get the point? Remain! The Greek word is μείνατε (meinate) is the plural imperative of the verb meno, meaning, more richly, “to abide.” To abide means to habitually remain or stay somewhere. It speaks of a stability and a persistence.

It is  a clear fact that a branch must always and without fail, stay attached to the vine or it is doomed. Absolutely nothing is possible to a branch (except to wither and die) unless it is 24/7/365 attached to the vine. Nothing could be clearer in this analogy that this truth.

And yet, it seems very unclear to the average disciple of Jesus who so easily walks away, and finds abiding both tedious and difficult. And then we puzzle as to why our spiritual life is tepid, and its fruits lackluster. We can’t have a mediocre spiritual life apart form Christ, the text says we can’t do anything at all but be scattered.

How do we abide with and in the Lord. Scripture distinguishes four ways. We abide and experience union with the Lord through:

1. HIS WORD – If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. (Jn 15:7)  And again: Anyone who loves me will be true to my word and my Father will love him and we will come to him. (Jn 14:22)
2. HOLY COMMUNION –  He who eats my flesh and drinks my blood abides in me, and I in him. (Jn 6:56)
3. PRAYER (especially communal prayer) –  For where two or three are gathered in my name, there am I in the midst of them. (Matt 18:20).
4. KEEPING HIS COMMANDMENTS – Those who keep his commandments abide in him and He in them. (1 John 3:22)

Yes, abiding is accomplished through prayer, scripture, Sacraments, fellowship and walking uprightly. And this Gospel could not be more clear, abide, abide, abide, abide, abide, abide, abide. Seven times the word is used.

Do you get it? Abide. Persistently abide.

IV. Protection – the text says Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.

The text here indicates, in a negative way, the kind of protection we have in the Lord if we abide. For what happens to those who do not abide? Note that the text says they wither and that “people” will gather them and throw them into the fire.

The simple fact is that, if I don’t know who I am and whose I am, any one can name me and carry me off. Yes, with out the stability of abiding on the vine, I get all carried away by worldly things, I wither, and die spiritually and the slightest breeze can blow me about. Walk away from Jesus and you get burned.

Only by abiding on the vine and staying connected to Jesus am I protected by this stability. Only with Jesus holding me close can I withstand the winds of this world and avoid the fire that burns. Unless Christ carries me and sustains me, I am carried away by others who cast me into the fire.

Abide, remain, stay, and be protected by Christ.

V. Produce – The text says, If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. By this is my Father glorified, that you bear much fruit and become my disciples.

Attached to and abiding in the vine we will produce abundant fruit. Note that this is linked to a kind of fruitfulness in prayer that comes from the Father’s good pleasure.

And why is he pleased to answer our prayers if we abide? Because he can trust us with his blessings. In effect He can say, here is someone who is close to my Son, who habitually remains with Him, abides with him. Yes, here is someone I can trust with blessings, here is a wise steward who is in union with my Son. Scripture speaks often of the correlation of wise stewardship and blessings:

1. Luke 16:10 Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches?
2. Matt 25:21 His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
3. Luke 12:48 From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.

You want more? Use well what you already have. Be someone whom the Father can trust because you stay close and abide with his Son. Be like those who can say with Mother Ruth: Where ever you go I will go, and where you stay I will stay (Ruth 1:16). And be like the man who said to his wife, “If you ever leave me, I’m going with you.”

Abide, Abide, Abide.

On this fourth Sunday of Easter we turn a corner of sorts. Up till now we have been reading of the resurrection appearances themselves. Today we begin to see how the risen Lord ministers to us as the Good Shepherd. In effect, the Lord gives us four basic pictures or teachings of how, as the King of Love he shepherds us. Here than are four portraits of his love:

I. Passionate love – In the text Jesus says, I am the Good Shepherd, a good shepherd lays down his life for the sheep. Purely gratuitous love is a hard thing to come by in human relationships. In one sense we are too needy to be able to give it purely. In another sense our motives tend to be a mixture of self love and love of the other. This is our human condition that few of us rise above in a consistent way.

But Jesus loves us purely, gratuitously, and for our own sake. His love is passionate in the sense that it is sacrificial.  He lays down his life for us. And he does this while we are still sinners and often alienated from him. He dies for us though we cursed, mocked and ridiculed him.  He loves us and lays down his life us, though he gets nothing out of it.

The hired shepherds on the other hand work for pay, and seek above all else their own good. When there is danger to the sheep, they will not risk themselves to rescue the sheep. Theirs is a service based on pay, and is subordinated to their own needs and safety.

Only one Shepherd died for you – In this world there are many people, politicians, music and movie stars, political parties and organizations that seek our loyalty, our votes, our membership and our dues. They also make us promises in return, even as they want to influence us and exercise leadership over us . None of this is necessarily wrong. People form relationships and seek leaders for any number of reasons. But note this important difference: none of these leaders or “shepherds” ever died for you. Only Jesus died for you.

For there remains this problem, that many Christians give greater loyalty to their political  leaders, to musicians, to movies stars and the like, than to Jesus Christ. Too many tuck their faith under their politics, and give greater credence to what popular figures say, than to what Jesus says in his Word and through his Church.

Only Jesus died for you. Human beings and hirelings too easily bring their own needs and agendas. Only Jesus Christ loves you perfectly, only he died for you. Only he is deserving of the role of Chief Shepherd of your life.

II. Personal love – Jesus says, I know my sheep and mine know me. No one knows you like Jesus Christ, As God he knew you before he ever formed you in your mother’s womb (cf Jer 1:4). He has always thought about you, he created you, knit you together in your mother’s womb, and every one of your days was written in his book before one of them ever came to be (cf Ps 139).

Never been Unloved – No matter what you think you may have done to cancel his love, he knew you would do it before he ever made you. And still he made you. Do not doubt his love for you, or that he knows you better than you know your very self.

And old hymn says,

Perverse and foolish oft I strayed,
But yet in love He sought me,
And on His shoulder gently laid,
And home, rejoicing, brought me.

He also says his sheep know him. And that is both our invitation and our call. We often like to quote the 23rd Psalm “The Lord is my Shepherd” But this is not a slogan, or merely a psalm of consolation. It is a psalm of confession that I am one of the Lord’s sheep. But the Lord says “My sheep know me.” He does not say we merely know about him.

Do you know him? To be in the Lord’s flock is to be in a life changing, transformative relationship with the Lord. To know the Lord is to be seeing our life changed by that very relationship.

III. Persistent love – The Lord says, I have other sheep that do not belong to this fold, These also I must lead, and they will hear my voice, and there will be one flock and one shepherd. Jesus is not content merely to shepherd a few thousand Jewish disciples in the Holy Land. He wanted his love to spread to the whole world. He wants to embrace, and hold close, every one he has ever made. He wants to call every human person into a saving relationship.

Part of our journey as disciples, as sheep of the Lord is to experience  the call to evangelize. But that call will only take flight when the love of Christ for everyone fills our heart.

Christ has a persistent love to embrace and hold close to him everyone. Do you sense that love? He wants to draw others to him, through you.

IV. Powerful love – Jesus says, I lay down my life, in order to take it up again. No one takes it from me, I lay it down on my own. I have the power to lay it down, and I have the power to take it up again.

We see how Jesus does this for himself. But as Lord and Shepherd of our life he does it for us too. Our old self was crucified and died with him. We have also risen with him to new life. And this life is the totally new and transformed life that Christ died to give us.

He has the power to crucify our old and sinful self, and the power to raise it up again. And it is not merely our old self that rises, it is a new, and transformed humanity that the Lord takes up on our behalf. He has the power to do this, for his love powerful.

I am a witness of this, and I pray you are as well: he has the power!

Thus, as King of Love, Jesus, the Risen Lord shepherds us with a love that is passionate, personal, persistent, and powerful. No one loves you more than Jesus with his Father and the Holy Spirit. He is the King of Love and He is your Shepherd. The final line of the beautiful Hymn The King of Love My Shepherd is says,

And so through all the length of days
Thy goodness faileth never;
Good Shepherd, may I sing Thy praise
Within Thy house forever.

Here then. is that hymn, one of my favorite hymns: The King of Love my Shepherd Is. It’s peaceful strains amount to a king of musical onomatopoeia (a word, or in this case a song, that sounds like what it describes).

Here is an another magnificent musical onomatopoeia:

In the gospel for today’s Mass we see how the Lord Jesus encounters frightened and discouraged men and, in effect reorders their lives. As we shall see he does through what is essentially a liturgical experience with all the basic elements of the Mass. I wrote last week (HERE) about the way the Lord uses the Liturgy to reorient and reorder our lives. Today’s Gospel is another example.

Let’s look at this reordering which Jesus, like a Divine Physician accomplishes. It may be helpful to see it in three stages.

I. Critical Care – As the Gospel opens, we see ten frightened apostles. The text describes them in various ways as terrified, troubled, doubting and questioning. In this sense we can see their lives as disordered, for they are dominated by fear, doubt, and forgetfulness. They are forgetful in the sense that the Lord had told them many times over that he would rise on the third day. They seem wholly to have forgotten this, to a man. Not one recalled, or announced the Lord’s promise. Even now, on the evening of the resurrection, even having heard multiple reports of the Lord’s rising, they still remain deeply confused, doubtful and frightened.

Into this disordered scene, the Lord will appear, and he minister to them a restore them to order. He will perform a kind of critical care for them. And this critical care has all the fundamental elements of the Mass. Consider the following aspects of the Mass that we can see.

1. They are gathered, just as we gather for Mass. It is true, they gather with many struggles and concerns. But they are gathered just as we gather with all our struggles and concerns, joys and victories.

2. The Presence of the Lord and the Greeting by him – Scripture says, Where two or three are gathered in my name, there am I with them (Matt 18:20). Sure enough, into this gathering of two or more, our Lord comes, visibly present, and he gives the greeting: “Peace be with you.” So too in our midst does the Lord come, and in the person of the priest or Bishop, he greets us. While only a bishop is permitted to say, “Peace be with you,” the liturgical greeting of the Priest, “The Lord be with you” serves a similar purpose of announcing the Lord’s presence and calling us to a faith in the reality of that presence.

3. Penitential Rite – These gathered men, to whom the Lord appears, need to have their lives reordered and the Lord goes right to work. In a kind of penitential rite, he asks them: Why are you troubled? And why do questions arise in your hearts? In a way, this is what the Lord says to us, through the priest, at the penitential rite. For many  of us have brought troubles and sorrows with us to Mass, yes, sins and struggles. We are encouraged to lay them all before the Lord, to acknowledge our sins and struggles and ask the Lord’s mercy. Contrite and humbled before the Lord we ask his mercy and, receive reassurance as we recall the wounds he suffered for us, and the mercy he shows. Yes, the Lord showed them his wounds, he also shows us.  Lord have mercy! Christ have mercy, Lord have mercy!

4. The Liturgy of the Word – So here we are in the critical care unit, if you will, our lives disordered, and our fears evident. Having bestowed his mercy, the Lord now applies the medicine of his Word. The text says, These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.”” Then he opened their minds to understand the Scriptures. And he said to them, ““Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.

Thus the Lord not only quotes Scripture, he opened their minds to the understanding of it. He applies and interprets it for them in a kind of homily. And this too is what the Lord does for us. For whatever fears and struggles we have brought, the Word of God has answers for us, reassurance, vision and perspective.

And what is that perspective? It is the Paschal mystery of Christ’s suffering, death and resurrection. Yes, there is the cross, even death, but there is always victory if we stay with the Lord! There are crosses, but the cross wins! It ALWAYS wins!

In effect this is the meaning of every liturgy of the Word. The Lord, through his body the Church, declares his word to us, reminds us of our victory and summons us to live victorious lives, free of sin and fear. And this medicine of the Word, especially received regularly over time, works, along with the sacraments, prayer and fellowship (cf Acts 2:42) to reorder our lives.

5. The Liturgy of the Eucharist – In this case the Eucharist is very stylized, but its contours are still very clear. The Lord, in order to reassure them, says, Have you anything here to eat?”” They gave him a piece of baked fish; he took it and ate it in front of them.

While it is true that we usually think of the Eucharist in terms of bread, nevertheless, fish too was a very common sign of the Eucharist, and of Jesus, in the early Church.

When the Lord fed the multitudes in a kind of precursor of the Eucharist, he multiplied the loaves AND the fishes.

Perhaps for this reason, the early Church often spoke of the Lord, and also of His presence in the Eucharist, in terms of the symbol of the fish. The Greek word for fish was ΙΧΘΥΣ (Ichthus) which served also as a acronym for Jesus: Jesus Christ Son of God, Savior. In many early depictions of the Last Supper fish are seen on the table, a plate not common to the Passover meal, but placed there by Christians as a sign of the Eucharist.

Thus, Jesus eats in their presence and, in a Eucharistic manner, he eats fish.

And note how this too he does to reassure and reorder their lives away from fear and turmoil, and unto confidence and serenity. This eating is to reassure them that he is not a ghost. For eating pertains to living humans, not to angels, spirits, demons or ghosts.

Further, we read in the 23rd Psalm an important reminder of how the Eucharist is an essential and important sign of the Lords protection and our ultimate victory: You prepare a table before me in the presence of my enemies: you anoint my head with oil; my cup runs over (Ps 23:5). Yes, the Eucharist is both the sign of our victory and an overwhelming experience of it. And through the confidence that comes from the Eucharist, and the strength of this food from on high, we are strengthened and reassured of victory against every enemy and oppression. In this way too the Lord reorders our broken and fearful lives.

6. Ite Missa est – Jesus, having reordered their lives by calming their fears and giving them new visions, says simply, Forgiveness of sins, [is to] be preached…to all the nations, beginning from Jerusalem. You are witnesses of these things.

Yes, he sends them forth, having reordered their lives. It is the same for us. Drawing us into the liturgy by gathering us, drawing for our fears, cancelling them by his Word and Sacrament, the Lord now sends us forth with the same command to announce his name to all and to be witnesses of all he has done.

II. Crucial Questions – Just as a personal practice you and I might make it a fruitful thing to get in the habit of answering the questions Jesus asks. It is too easy for us merely to wait and see how the apostles or other biblical figures respond to the Lord. But in the end, it is YOU and I who must answer these questions. And what are the questions the Lord asks? They are two, simple but also questions that cut to the core:

– Why are you troubled?
– And why do questions arise in your hearts?

Answer him. Why? Why are our lives so frequently disordered by fear and doubts? What is the origin of that for you? Do you feed your negativity so that it grows? Do you lack gratitude for the gifts of the past? DO you minimize or forget what God has done for you, and what he has promised? Have you failed to recognize that God sets a table for you in the presence of your enemy the Devil? Have you forgotten his love? Has it ever really dawned on you what he has done for you?

The questions could go on. But the point is, answer the Lord. If he is going to reorder your life, these are questions which we must answer, and realities that we must allow Him to diminish for us. Fear and doubts have to go and only God can do it. And be aware of the Medicine he will use, Prayer, Scripture, fellowship, and the Eucharist (cf Acts 2:42).

III. Commissioning – In every Mass the Lord looks to reorder our lives. Has he done this for you? How? Are you a witness of these things? What testimony do you have of how the Lord has blessed you over the years as you have attended mass and experienced his healing? The Lord wants to send you forth with the message of a new and reordered life. Go tell somebody what the Lord has done for you!

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 purpose 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. Our lives are reordered. 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 the 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 sins. 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 and then absolve or retain 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 in the 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 now 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 fellowship 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).

Image: From Florence

This song says that we “need each other to survive.” Don’t block you blessings, get to Church on Sunday

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

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.

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 and contribute significantly to the Lord’s sufferings on Good Friday. It is perhaps, in these figures that we can learn a great deal about ourselves. For while we may not overtly shout “crucify,” we are often not as holy and heroic as the persecutors were 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 sins and weaknesses of Jesus followers (us) in three stages.

I. The Perception that is Partial – In the middle of the Last Supper, in today’s Gospel the disciples of Jesus are reminded of what the next days will hold. Jesus says,

All of you will have your faith shaken, for it is written: I will strike the shepherd, and the sheep 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.

For their perception is partial and 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 glorious and awesome. Yes, 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 shorthand 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. 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 daydream about meaningless things like what a certain Hollywood star is doing, or what the latest sports stats are.

In the passion 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 doze off.

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.

Someone 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)

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. DISASSOCIATING – 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 divorce, 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.

C. DODGING – 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. One of them, (could it be Mark himself?) ran off naked.

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 too 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.

D. DEFLECTING – 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: “You say so.” In other words, “It is you who have said these words. Do you think they are true?”

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 texts 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. Mark says he handed Jesus over to please the crowd, But Matthew adds, 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: All of you will have your faith shaken, for it is written: I will strike the shepherd, and the sheep 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 promised 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.

Image credit above: The Ikon Studio

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The Gospel today is, to the world and to those who are perishing, utter madness, utter foolishness. For Christ, in effect, declares that dying (to this world) is the only way to true life. While the world’s so-called wisdom declares to us that the way to life is power, prestige, possessions and popularity, Jesus says, die to all that and you’ll find true life.

The word “paradox” refers to something that is contrary to the usual way of thinking. And the true gospel, (not the watered down, compromised one) is a real insult to the world.

Indeed, most of us struggle to understand and accept what the Lord is saying. But the Lord can give us a heart for what really matters, a heart for God, for love, and for the things waiting for us in heaven. But the way to this new life is through the Cross. Jesus had to go to the cross and die to give us this new life. And we too must go to his cross and die with him to this world’s agenda in order to rise to new life.

To those who would scoff at this way of the Cross there is only one thing to say, “The Cross wins, it Always wins.

Let’s examine the Lord’s Paradoxical Plan to save us and bring us to new life.

I. The Plan of Salvation that is Acclaimed: As the Gospel opens we find a rather strange incident. The text says,  Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.” Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, “The hour has come for the Son of Man to be glorified.

What is odd is the apparent “over-reaction” that Jesus has to the simple fact of some Greeks wishing to speak to him. From this seemingly simple and unremarkable (to us) fact, Jesus senses the stunning fact that his “hour” has now come. Yes, now the time for his glorification, that is, his suffering, death and resurrection, to take place. He goes on later to say, “I am troubled now. Yet what should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour. Now is the time of judgment on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself.” He said this indicating the kind of death he would die.

Yes, all this from the simple fact that certain Greeks, i.e. certain Gentiles wish to speak to him.

Even more remarkable, is that nothing in the text indicates that Jesus in fact goes over to speak to them. Having given this stunning soliloquy and announced that the drama was to unfold, there is no evidence that he eagerly goes to the Greeks to evangelize them. We will see why this in a moment.

But first let us examine why this simple request throws the whole switch on for Holy Week to unfold. In effect, the arrival of the Gentiles fulfills a critical prophecy about the Messiah wherein He would gather the nations unto himself and make of fractured humanity one nation, one family. Consider two prophesies:

1. I come to gather nation of every language; they shall come and see my glory. just as the Israelites bring their offering to the house of the Lord in clean vessels. Some of these I will take as priests and Levites says the Lord….All mankind shall come to worship before me says the Lord. (Is 66:18, 23)
2. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, every one who keeps the Sabbath, and does not profane it, and holds fast my covenant– these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples. (Is 56:6-7)

Thus we see that one of the principle missions of the Messiah would be to save, not only the Jewish People, but all people and to draw them into right worship, and unity in the one Lord. Jesus explicitly states elsewhere his intention to gather the Gentiles:

I am the good shepherd; I know my own and my own know me, as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd (John 10:14).

And so it is that this apparently simple request of the Greeks (Gentiles) to see Jesus, the Jewish Messiah, carries such significance for him (and us).

But why not run and greet them at once? Simply put, the call and salvation of the Gentiles must wait for the death and the resurrection of Jesus to be accomplished. It will be his atoning death that will reunite us with the Father and with one another. A simple sermon or slogan like “Can’t we all get along” isn’t going to accomplish the deeper unity necessary. Only the Blood of Jesus can bring true Shalom with the Father and wit one another, only the blood of Jesus can save us.

Consider this text from Ephesians:

But now in Christ Jesus you [Gentiles] who once were far off have been brought near in the blood of Christ. For he is our peace, who has made us both {Jews and Gentiles] one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. (Eph 2:13ff)

Thus, nothing but the Blood of Jesus can make us whole, can save us or make us one, either with the Father or each other. There is no true unity apart from Christ and he secures it by his blood and the power of his cross. Only by baptism into the paschal mystery do we become members of the Body of Christ and find true and lasting unity, salvation, and true peace.

So the door has opened from the Gentiles side, But Jesus knows the way through door goes by way the Cross. His apparent delay in rushing to greet the Gentiles makes sense in this light. Only after his resurrection he will say, Go therefore and make disciples of all nations.... (Matt 28:19) for now there is the power through baptism to make all one in Christ. The Price of our salvation, our new life, our peace with each other, and the Father, is the death and Resurrection of Jesus. And thank the Lord, Jesus paid that price. An old songs says Oh, the love that drew salvation’s plan! Oh, the grace that brought it down to man! Oh, the mighty gulf that God did span! At Calvary!

II. The Plan of Salvation Applied – Jesus goes on to say Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.

Now while it is true that Jesus pays the price for our peace and unity, with the Father and which each other, it is also true that he sets forth and prescribes a pattern for us and applies it. Note that Jesus says, Amen, Amen I say to YOU….and again he says, Whoever serves me must follow me.

Thus the pattern of his dying and rising to new life must also be applied to the pattern of our life. And if we seek unity and peace and to enjoy this new life with the Father, we must die to rise again. We must follow in the footsteps of Jesus. If we want peace we have to be willing to accept the pattern of dying fro it and rising to it.

How must we die for this? Well we have to die to:

1. Our ego
2. Our desire for revenge
3. Our hurts from the past
4. Our desire to control everything
5. Our sinful and unbiblical agendas
6. Our irrational fears rooted in ego and exaggerated notions
7. Our hatreds
8. Our unrealistic expectations
9. Our stubbornness
10. Our inflexibility
11. Our impatience
12. Our unreasonable demands
13. Our greed
14. Our worldliness

Yes, we have to be willing to experience some sacrifices for unity and to obtain new life. We have to let the Lord put a lot of sinful and unhealthy drives to death in us. New life does not just occur, Peace and unity do not just happen. We have to journey to them through Calvary. We too must allow the Lord to crucify our sinful desires and thereby rise to new life.

But remember, the Cross wins. It always wins.

III. The Plan of Salvation At day’s end. – Jesus speaks of a great promise of new life but presents it in a very paradoxical way. He says: Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life.

In other words, if we are not willing to follow the pattern he sets forth above of dying to ourselves and to this world, we cannot truly live. And if we go on clinging to our worldly notions of life and live only for ourselves, and for power, possessions, popularity, and prestige, we are already dead. For indeed, if we live only for the things of this world (and many do), ours is a cruel and laughable fate, for we die and lose all. Yes, total losers.

But if we allow the Lord to help us die to the this world’s agenda, to its pathetic charms, then, and only then do we pass increasingly to real life, to true unity with the Father and to deeper unity with one another in Christ.Only then does a newer, deeper life dawn upon us and do we see our lives dramatically transformed day to day.

Jesus had to die to give this to us. And in order to have it bestowed on us, and we must be configured to Christ’s death to this world in order to live in him and find this new life. We die to a sinful and overrated world, to live in a whole new way in a life open to something richer than we can ever imagine.

Note too, Jesus calls this new life, “eternal life.” But eternal life means far more than to live forever. Rather “eternal,” while not excluding the notion of endless length,  more deeply means “to become fully alive.”

And for those who know Christ, this process has already begun. At age 50, my bodily life has suffered setbacks. But spiritually I am more alive than I ever was at 20, and wait till I’m 80! Our bodies may be declining, but our souls are growing younger and more vibrant, more fully alive, if we love and trust Christ. Yes, I am more joyful, more serene, more confident, less sinful, less angry, less anxious, more compassionate, more patient, more alive!

But all of this comes from dying to this world, little by little and thus having more room for the life Christ offers.

What is the price of our Peace and our new life? Everything! For we shall only attain to it by dying to this world. And while our final physical death will seal the deal, there are all the ten thousand little deaths that usher in this new life even now. Our physical death is but the final component of a lifelong journey in Christ. For those who know Christ, the promise then will be full. For those who rejected him, the loss will be total.

An old song says, Now I’ve given Jesus everything, Now I gladly own Him as my King, Now my raptured soul can only sing Of Calvary!

Yes, the promise is real, but it is paradoxically obtained. The world calls all this foolishness. But you decide. Choose either the “wisdom of this world” or the folly of Christ. As for me, call me a fool, but make sure you add I was a fool for Christ. I do not mind. The cross wins, it always wins.

This song says:

Years I spent in vanity and pride,
Caring not my Lord was crucified,
Knowing not it was for me He died
On Calvary.

Refrain:
Mercy there was great, and grace was free;
Pardon there was multiplied to me;
There my burdened soul found liberty
At Calvary.

By God’s Word at last my sin I learned;
Then I trembled at the law I’d spurned,
Till my guilty soul imploring turned
To Calvary.

Now I’ve given Jesus everything,
Now I gladly own Him as my King,
Now my raptured soul can only sing
Of Calvary!

Oh, the love that drew salvation’s plan!
Oh, the grace that brought it down to man!
Oh, the mighty gulf that God did span
At Calvary!

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