Author: Msgr. Charles Pope

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

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

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

Lets observe their journey in four stages.

Stage 1 – Disturbance at Dawn . The text says,

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

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

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

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

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

Stage one: Disturbance at dawn

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

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

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

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

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

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

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

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

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

Stage Three – Deepening Dispatch. The text says,

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

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

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

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

Stage Three: Deepening Dispatch.

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

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

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

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

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

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

Stage Four: The Discovery that is Definitive.

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

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Where is Jesus Between His Death and Resurrection?

Where is Christ after he dies on Friday afternoon and before he rises on Easter Sunday? Both Scripture and Tradition answer this question. Consider the following from a Second Century Sermon and also a mediation from the Catechism of the Catholic Church.

An Ancient Sermon:

Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him – He who is both their God and the son of Eve. . . “I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead.” [From an Ancient Holy Saturday Homily ca 2nd Century]

Nothing could be more beautiful than that line addressed to Adam and Eve: I am your God, who, for your sake, became your Son.”

Scripture also testifies to Christ’s descent to the dead and what he did: For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison….For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does. (1 Peter 3:18; 1 Peter 4:6).

Consider also this from the Catechism on Christ’s descent to the dead, which I summarize and excerpt from CCC # 631-635

[The] first meaning given in the apostolic preaching to Christ’s descent into hell [is] that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead.

But he descended there as Savior, proclaiming the Good News to the spirits imprisoned there [1 Peter 3:18-19; 1 Peter 4:6; Heb. 13:20]. Scripture calls [this] abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew, or Hades in Greek – because those who are there are deprived of the vision of God [1 Peter 3:18-19].

Such [was] the case for all the dead, whether evil or righteous, while they awaited the Redeemer: It is precisely these holy souls, who awaited their Savior …whom Christ the Lord delivered when he descended into hell.”[cf Psalms 89:49; 1 Sam. 28:19; Ezek 32:17ff; Luke 16:22-26]

Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.

[So] the gospel was preached even to the dead. The descent into hell brings the Gospel message of salvation to complete fulfillment. This is the last phase of Jesus’ messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ’s redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.

Christ went down into the depths of death so that “the dead will hear the voice of the Son of God, and those who hear will live.”[1 Peter 4:6] Jesus, “the Author of life”, by dying, destroyed “him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage” [John 5:25; Mt 12:40; Rom 10:7; Eph 4:9].

Henceforth the risen Christ holds “the keys of Death and Hades”, so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth.”[Heb 2:14-15; Acts 3:15]

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Is He Your King? The Trial Before Pilate

GOOD FRIDAY – All through the night Jesus has been locked in the dungeon of the high priest’s house. Early this morning he was bought before a Pilate who transferred his case to Herod. Herod sent him back to Pilate who, sometime in the mid-morning, bowed to the pressure of the Temple leadership and the crowds, and condemned Jesus to a horrible death by crucifixion. In the late morning Jesus was taken by the soldiers through the city and up the hillside of Golgotha. By noon he is nailed to the cross where he hangs in agony for some three hours. He dies around three in the afternoon. He is taken down from the cross and placed in the tomb hastily before sundown. Today is a day of prayer, fasting and abstinence. Whenever possible, Christians are urged to keep today free of work, of social engagements, of entertainment, and to devote themselves to communal prayer and worship. At noon many parishes gather for stations of the cross for recollections of the seven last words of Jesus. Many parishes also offer stations of the cross at 3pm the hour of Jesus death. In the evening, we gather quietly in our parish Churches to enter into time of prayer as we reflect on Jesus death on the cross. We also pray for the needs of the world. To acknowledge the power of the cross in our lives today, we one by one come forward to venerate the cross with a kiss. Our hunger from this day of fasting is satisfied with Holy Communion distributed at the end of this liturgy. Consider too how the apostles might have gathered that night together in fear and prayer reflecting on all that happened.

The following videos depicts Jesus and Pilate. The First is from The Passion of the Christ. What is remarkable about this clip is that when Pilate addresses Jesus in Aramaic, Jesus answers him in Latin. This is not a biblical fact, but a technique that the producer, Mel Gibson (pray for him) uses. It is something that startles Pilate and the bystanders, for it was unlikely that a Galilean would know enough Latin to hold a conversation, let alone about philosophy and theology! But it would seem to be Gibson’s (pray for him) way of illustrating that this conversation is personal, between Pilate and Jesus, for Jesus uses Pilate’s mother-tongue. Jesus speaks to Pilate in a very personal and serious way: Who do YOU think I am and what will YOU do about it?

The Second clip is from the movie The Gospel of John. It follows the Gospel of John exactly. Notice how Jesus turns the tables on Pilate. Although Jesus is on trial, he ends up putting Pilate on trial! Notice too how many times Pilate goes in and out of Praetorium (Governor’s Palace). At least four times! He is vacillating. He knows Jesus is innocent of the charges. But in the end, out of fear, he suppresses his conscience and hands Jesus over. Pilate had wanted to avoid committing to Jesus one way or the other. But he, like you and me had to make a decision. You might say he goes from vacillation to assassination!

Notice particularly the question Pilate wrestles with over Jesus’ Kingship. He asks, “Are you the King of the Jews?” But Jesus will not answer. This is a question Pilate must answer. It is a question you and I must answer. And so Jesus says, “Are you saying this on your own or have others been saying this to you?” In other words am I a King because you say so or are you just saying what others say? Only Pilate can answer if Jesus is a king. Only you and I can answer for ourselves. Is he your King?


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My, My….What the Lord Had To Endure at the Last Supper!

One of the consistent themes of the Four Gospels is the theme of the “inept response.” Most often it applies to the 12 apostles who, when taught some important point by the Lord, demonstrate, almost right away, that they don’t get it all.

No one place in the gospels is more thick with the inept response than at the Last Supper. It was nothing short of a disaster. The ineptitude is almost comical if it weren’t so sad. If ever the Lord needed his disciples attention and understanding, it was now. But to a man, they let him down. There is squabbling, misunderstanding, argumentativeness and betrayal, all in one evening.

Indeed it was so awful that one could hardly have faulted the Lord for saying, “That’s it Father, I’ve had it with them, I’m coming straight home!” Praise God he chose to die for the likes of us.

And lest we be too critical of the twelve, we are often like them in many ways. Indeed, they are us and we are them. And the Lord loved them and us to the end.

On Holy Thursday, let’s examine the sequence of the Last Supper which pretty well illustrates why the Lord had to die for us. We will see how earnest the Lord is about this Last Supper, how he enters it with an intense love for his disciples and a desire that they (we) carefully heed what he is trying to teach them. We shall see however that they (we) show forth a disastrous inattentiveness and a terrible lack of concern for the Lord.

Here then are the movements of the Last Supper. Watch how things begin with the loving and careful attentiveness of the Lord and end with a selfish, inept and unloving response from the apostles (us?) Here is the sequence.

  1. COMING CLOUDS – Jesus knows that his hour has come. This meal will be his last meal. Judas has already conspired and been paid to hand him over. Scripture says Before the feast of Passover, Jesus knew that his hour had come. He always loved those who were his own, and now he would show them the depths of his love. The devil had already induced Judas, son of Simon the Iscariot, to hand him over. (John 13:1) Hence in the gathering storm Jesus considers his last meal which will also be the first Holy Mass. He instructs his Apostles to prepare the meal: He sent two of his disciples, and said to them, “Go into the city, and a man carrying a jar of water will meet you; follow him, and wherever he enters, say to the householder, ‘The Teacher says, Where is my guest room, where I am to eat the Passover with my disciples?’ And he will show you a large upper room furnished and ready; there prepare for us.” (Mark 14:13-15)
  2. CARING CONCERN – This last supper was obviously important to Jesus. Luke records the heartfelt words of Jesus: And he said to them, “I have earnestly desired to eat this Passover with you before I suffer; for I tell you I shall not eat again until it is fulfilled in the kingdom of God.” (Luke 22:15-16). Yes this was to be a very special moment for Jesus.
  3. COSTLY COMMUNION – Jesus, reclining at the table, will now celebrate the Holy Eucharist for the first time. But this was a costly communion. He had already lost many disciples for what he taught on the Eucharist (cf John 6:50ff). It was a costly teaching. Further, after the first consecration, as he looks into the cup he is looking at his own blood soon to be shed, and he distributes his own body soon to be handed over. Yes this is a costly communion, no mere ritual for him. Every other priest before him had offered a sacrifice distinct from himself, (usually an animal, sometimes a libation). But Jesus the great High Priest will offer himself. It is a costly communion.
  4. COLLABORATIVE CONDESCENSION – During the meal Jesus rises and then stoops to wash the disciples feet. He instructs them to see in this a model for those who would collaborate with him in any future ministry. John records it this way: He rose from the supper and took off his outer garments. He took a towel and tied it around his waist. Then he poured water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel with which he was girded (John 13:5). Jesus then teaches the Disciples: Do you know what I have done for you? You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do as I have done to you. (John 13:12-15). We shall see that, in moments, they will demonstrate a complete disregard for what he has just tried to teach them. Now things get bad.
  5. CALLOUS CRIME– Back at table and after having taught them that they must wash one another’s feet Jesus becomes suddenly troubled in spirit and says, I tell you the truth, one of you is going to betray me. (John 13:21). This causes a commotion among the Apostles who begin to ask “Who can it be?” As the anxiety and commotion around the table continue, Simon Peter motioned to this disciple and said, “Ask him which one he means.” Leaning back against Jesus, he asked him, “Lord, who is it?” Jesus answered, “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon. As soon as Judas took the bread, Satan entered into him. “What you are about to do, do quickly,” Jesus told him (John 13:24-30).
  6. CONFOUNDING COMPETITION – But as Judas takes the morsel of bread and heads into the night, no one tries to stop him! No one rises and block the door or even utters a protest despite the fact that Jesus has clearly identified him! Why?! Luke supplies the answer: A dispute arose among them, which of them was to be regarded as the greatest. (Luke 22:24) They should be concerned about Jesus’ welfare but instead they debate about who of them is the greatest. How confounding and awful! Yet is that not our history? Too often we are far more concerned with our status and welfare than with any suffering in the Body of Christ. So much that is critical is unattended to because we are concerned with our status, position, comfort and welfare. Jesus had just taught them wash each others feet but in an inept response they end up arguing as to who was greatest. Jesus patiently reminds them and teaches: The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. (Luke 22:25-27) Meanwhile, due their (our) egotistical ineptitude Judas has escaped far into the night.
  7. CAUSTIC CONTENTIOUSNESS – Jesus continues to teach at the Last Supper. This moment he surely wanted to impress upon them his final instruction. How he must have longed for them to listen carefully and deeply internalize what he was teaching. Instead all he gets are arguments. Both Thomas and Phillip rebuke him. John records the outrage: Jesus said Do not let your hearts be troubled. Trust in God ; trust also in me. In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.” But Thomas said to him, “Lord, we do not know where you are going; how can we know the way?” Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father, but by me. If you had known me, you would have known my Father also; henceforth you know him and have seen him. So Thomas rhetorically rebuked the Lord, in effect saying, “We have NO IDEA where you are going, when will you show us the way!” Jesus answers but Phillip will have none of this promise to see the Father and he boldly says, Lord, show us the Father, and then we shall be satisfied.” Jesus, likely saddened at all this said to him, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, ‘Show us the Father’? (John 14:1-9). Hence his own apostles are being argumentative and contentious. They are caustic and seem also to rebuke the Lord. The Supper isn’t going so well!
  8. COMIC CREDIBILITY GAP – Undeterred Jesus embarks on a lengthy discourse that John records and which has come to be called the priestly prayer of Jesus. At the end of it the apostles remark, perhaps ironically, perhaps with sincerity: His disciples said, “Ah, now at last you are speaking plainly, not in any figure! Now we know that you know all things, and need none to question you; by this we believe that you came from God.”(John 16:29-30). But Jesus knows their praise is hollow and will not stand the test. There is a great credibility gap to what they say, it is almost comical. So he says: Do you now believe? The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone (John 16:31-32). Peter undeterred says, Though they all fall away because of you, I will never fall away.” Here too is another almost comic credibility gap and thus Jesus said to him, “Truly, I say to you, this very night, before the cock crows, you will deny me three times.” Still insistent Peter said to him, “Even if I must die with you, I will not deny you.” And so said all the disciples. (John 16:33-35). Well you know the story and that only John made it to the cross. Their credibility was, by this time a dark comedy.
  9. COMPASSIONATE CONSTANCY– But you also know the rest of the story. Jesus went on and died for the likes of them (us). I wonder if he had some of this Last Supper in mind when he said to the Father, “Forgive them, they know not what they do.” Almost as if to say, “They have absolutely no idea what they are doing or thinking, so have mercy on them Father.”

What a grim picture of us the Last Supper was. A disaster really. But the glory of the story and the saving grace is this, the Lord Jesus Christ went to the cross anyway. Seeing this terrible portrait of them (us) can we really doubt the Lord’s love for us?

May your Holy Thursday be blessed. Hopefully you will attend Mass and the Last Supper/First Mass will be made present to you. Never forget what Jesus endured!

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Spy Wednesday Reflection: The Sins of the Clergy

Wednesday of Holy Week is traditionally called “Spy Wednesday” since it is this day when Judas conspired with the Temple Leadership to hand Jesus over. He would accomplish his task the evening of the next day, but today he makes arrangements to hand Jesus over and is paid.

One way to reflect on this terrible sin is to reflect that Judas was among the first priests called by Jesus. We see in the call of the Apostles the establishment of the ministerial priesthood. Jesus called these men to lead his Church and minister in his name. But one of these priests went wrong, terribly wrong, and turned against the very one he should have proclaimed.

Among the other “first priests” we also see great weaknesses evident. Peter in weakness denied Jesus, though he repented later. All the others except John fled at the time of the passion. And so here we see the “sins of the clergy” made manifest. Christ did not call perfect men. He promised to protect his Church from officially teaching error but this does not mean that there is no sin in the Church and among those who are called to lead. The story of Judas shows that even among those who were called, one went terribly wrong.

In recent years there has been much focus on the sins of Catholic Priests who went terribly wrong and sexually abused the young. The vast majority of priests have never done such things, but those who did so inflicted great harm.

There are other sins of the clergy that have nothing to do with sexuality that may also have caused great harm. Maybe it was an insensitive remark. Perhaps it was the failure of a priest to respond at a critical moment such as a hospital visit. Whatever it might be that has caused you harm or alienation, please don’t give up on God or the on the Church. If a priest or Church leader has caused you grief or to feel alienated please know that there are other priests, deacons, and lay leaders who stand ready to hear your concerns and offer healing. Let the healing begin. Ask among your Catholic family and friends for recommendations about helpful and sensitive priests or Church leaders who can listen to your concerns, address them where possible, and offer another opportunity for the Church to reach out to you with love.

On this “Spy Wednesday” pray especially for priests. We carry the treasure of our priesthood in earthen vessels. As human beings we struggle with our own issues. We have many good days and some less than stellar moments too. The vast majority of Priests are good men, though sinners, who strive to do their very best. But some among us have sinned greatly and caused harm to the Body of Christ, as did Judas. Some of us may have caused harm to you. Please accept an invitation to begin anew.

If you have stayed away through some hurt or harm caused by any leader of the Church, strive on this “Spy Wednesday” to still find Christ where he is found. Among sinners and saints too, in the Church he founded: Perfect in her beauty as the Bride of Christ but consisting of members who are still “on the way” to holiness.

As usual, after all my verbiage, a music video offers this message better than I ever could. Allow this powerful video to move you if you have ever been hurt or know someone who has.

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When a Curse Becomes a Blessing – Only God Can Do That

Here in Holy Week we ponder the events that led to Jesus’ death and resurrection. Among the things to ponder is a dramatic moment in the trial before Pilate when the people who were present  utter a curse upon themselves. We read of it in Matthew’s Gospel:

When Pilate saw that he was getting nowhere, but that instead an uproar was starting, 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!” And all the people answered, “His blood be on us and on our children!” (Matt 27:24-25).

Now of course the people did not intend or think of it as a curse since they were convinced of their righteousness in the matter. Nevertheless, a curse of this sort becomes operative if they do in fact act unrighteously, which they do. Hence we have here a self-imposed curse.

Some care is necessary not to associate this curse merely with the Jewish people. In the past some have used this passage to assert that the Jewish people have suffered rightly for what “they” did to Christ. But of course the Jewish people were divided over Christ. Many followed Jesus and accepted him as Messiah. All the first converts were Jews. Other Jews rejected Jesus. So, which group speaks for “the Jews” and which has the power to bring a curse upon the Jewish people? It seems untenable that a small group of Jews would be able to cause all Jews to be thus cursed.

A better and more personal understanding of the text is that the group represents not the Jewish people per se, but the whole of humanity. For, truth be told, we have all crucified Christ. It is something WE did, not merely some vague group of others called “they.” And this self imposed curse: His blood be on us and on our children!, is something we have all somehow said, we are collectively guilty of the blood of Christ.

So we are cursed! Or are we? Consider the following passage written by the Pope in his recent book, Jesus of Nazareth (Vol 2)

When in Matthew’s account the “whole people” say: “His blood be on us and on our children” (27:25), the Christian will remember that Jesus’ blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all. “All have sinned and fall short of the glory of God. . . God put [Jesus] forward as an expiation by his blood” (Rom 3:23, 25). Just as Caiaphas’ words about the need for Jesus’ death have to be read in an entirely new light from the perspective of faith, the same applies to Matthew’s reference to blood: read in the light of faith, it means that we all stand in need of the purifying power of love which is his blood. These words are not a curse, but rather redemption, salvation. Only when understood in terms of the theology of the Last Supper and the Cross, drawn from the whole of the New Testament, does this verse from Matthew’s Gospel take on its correct meaning. (Jesus of Nazareth P. 187 )

So the intended curse becomes a blessing! As the people (i.e., we) say His Blood be upon us and on our children one can almost hear God say:

You don’t know how right you are! For unless my Son’s blood be upon you, you have no hope. Only if his blood be upon you and your children will you ever be healed and saved. You mean these words for a curse, but I mean them for a blessing! Yes! His blood be upon you! Amen, so be it.

And thus God writes straight with crooked lines. He makes a way out of no way and when we curse, he returns a blessing instead.

This of course is not the only time that God has so acted to bring blessings out of things where curses are really deserved.

1. The most obvious parallel is the story of Joseph in the Old Testament. Joseph’s brothers acted wickedly in staging his death and selling him into slavery. But that very act led to their salvation from famine. For having been sold downstream Joseph end up in Pharaoh’s household and becomes Prime Minister of Egypt. Interpreting Pharaoh’s dream to mean a coming famine after a time of plenty he orders surplus food  to be stored. This saves not only Egypt, but also surrounding lands, to include Canaan. Joseph’s brothers and their families are saved by the very man they sold downstream. Realizing this they fell at his feet prepared to become his slaves. But Joseph said to them regarding their wicked act: As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. (Gen 50:20). And so Joseph was a type (or prefigurement) of Christ. God can write straight with crooked lines and make a way out of no way.

2. Another example from scripture illustrates how, although we may mean one thing by our words, God means another. It is in John Gospel where the High Priest declares that Jesus must die. Note in this passage how he says one thing, but God means another:

But some of them went to the Pharisees, and told them the things that Jesus had done.  The chief priests therefore, and the Pharisees, gathered a council, and said: What do we, for this man does  many miracles? If we let him alone, all will believe in him; and the Romans will come, and take away our place and nation.  But one of them, named Caiphas, being the high priest that year, said to them: You know nothing.  Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not.  And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation.  And not only for the nation, but to gather together in one the children of God, that were dispersed. (John 11:46-52)

Yes, indeed, when Caiphas spoke of it being better for Jesus to die than the whole nation perish, he meant it as a death sentence on Jesus, but God meant it for salvation. That Jesus should die rather than all of us be lost, never a truer word was spoken! Caiphas meant it for ill but God meant it for good. Yet again, God writes straight with crooked lines, he makes a way out of no way.

So consider well the curse that turned out to be a blessing: His blood be on us and on our children! Never a truer word was spoken. And by it we are saved.

This song says, What can wash away my sin? Nothing but the Blood of Jesus. What can make me whole again? Nothing but the blood of Jesus

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The Time is Near, Have You Gone to Confession?

It’s Holy Week and Lent is drawing to a close. Have you made a good confession? It just doesn’t seem possible that any Lent can be complete or even proper without going to confession. In many diocese there is a “Light is On for You” outreach wherein confession is available in all the parishes of that diocese every Wednesday night from 6:30 pm – 8:00pm. That is surely the case here in the Washington Area. I’ll be in the box waiting for people this Wednesday! So will all the other priests in the Washington and Arlington Dioceses. I am aware that Boston and other dioceses are doing something similar. But wherever you are it’s not too late to get to confession.

There are a number of reasons people postpone or even refuse to go to confession. Here are a few, plus a helps and suggestions.

1. I don’t need to go to the priest to confess my sins. Really? I wonder where you might have heard that? Is there some Bible verse that says that? Or is it perhaps just an unproven opinion? For scripture nowhere says, that you should only tell your sins privately to God. To the contrary, it says, Declare your sins, one to another (James 5:16). This same text goes on to specify that the priest is the one to do this and declares: The prayer of a righteous man is powerful and effective. Hence the Scriptures do not affirm a merely private notion in terms of confession. Quite the opposite. I have written more on the thoroughly Biblical origin of the Sacrament of Confession HERE.  Please consider reading it if you have doubts that confession is an integral part of the life of a Christian.

2. I’m anxious because it’s been a long time and I have forgotten the ritual. Be of good cheer,  you are not alone. Priests are well aware that many people need a little help with the format and things like the Act of Contrition. And don’t be too quick to think of Confession merely in terms of ritual. Fundamentally, Confession is a discussion. Feel free to ask the priest questions and to request help. If you’d like to review some of the aspects of Confession, how to prepare, and how the rite is celebrated here is a good site: How to Make a Good Confession.

3. I don’t have a lot of time and am not available to go at the usual time. Consider calling your parish or a nearby parish and asking for an appointment with the priest when you ARE available. Most priests are quite willing to make time to hear confessions at other than usual times. This is one of the essential reasons we were ordained. In larger cities there are often monasteries and Religious houses that make confession available all through the week at frequent hours. Here in DC both the Basilica and the Franciscan Monastery are legendary as places to go daily at all the major hours to celebrate Confession.

4. I don’t have to go if I don’t have mortal sin. Well, perhaps a lawyer will agree with you. But two things come to mind. First even little things have a way of piling up. Before long a room can look pretty cluttered, one little thing at a time. Secondly, mortal sin isn’t as rare as some people think. There is not the time to develop a whole theology of sin here, but simply realize that it is possible for all of us to do some pretty harsh and mean-spirited things, to say things that harm the reputation of others, to indulge in highly inappropriate sexual thoughts, to look a pornography, engage in masturbation, skip miss on Sunday, be prideful, thin-skinned and egotistical, misuse God’s name and refuse charity to the poor. And many of these things can become mortal sin, or are, by nature mortal sin. There is an old saying: Nemo judex in sua causa (no one is a judge in his own case). Simply making declarations that “I don’t have mortal sin” might not be a judgment you should be making. Regular confession is a more humble approach, it is less legalistic and also brings forth the grace to avoid sin in the future.

4. I don’t know what to confess. This is a common problem today where moral formation in our culture and even among Catholics is poor and generally vague. But there is help available. The sight already mentioned How to Make a Good Confession has a pretty good examination of conscience. I have also posted before what I consider one of the best helps I have discovered in preparing for confession. It is called the Litany of Penance and Reparation and is available by simply clicking on the title. If you prefer a more biblical preparation trying reading this passage:

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. (Col 3:5-17)

It’s pretty hard to read a passage like this and come away thinking we have little to confess.

The bottom line is this: Go to Confession. Make the time. We find time for everything else. Remember how Lent began with this plea on Ash Wednesday: We are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God!…Behold, now is a very acceptable time; behold, now is the day of salvation (2 Cor 5:20, 6:2).

Enjoy this effective video:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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