Tag: Cycle B

Today’s first reading and Gospel speak to us of the miracle of marriage. If your marriage is even reasonably working, it is a miracle! We live in an age that is poisonous to marriage. Many people look for marriage to be ideal, and if there is any ordeal, they want a new deal. Our culture says if it doesn’t work out, bail out. Thus, successful marriages today are a miracle. Likewise, marriages are also a miracle since they are ultimately, a work of God.

Today’s readings bring before us, some fundamental teachings on marriage. Lets look at the Gospel, in five stages.

I. Rejection–the Gospel opens with the Pharisees approaching Jesus and they asked, somewhat rhetorically, “Is it lawful for a husband to divorce his wife?” Jesus, aware of their hypocrisy, that they do not really want an answer from him on which to base their lives, asks them in turn, “What did Moses command you?” They gleefully respond that Moses permitted a husband to divorce his wife so long as he filled out the paperwork.

But Jesus will have none of it and tells them that Moses only permitted this very regrettable thing called divorce because of their hard hearts.

There was a tradition among the Rabbis of Jesus time that this seemingly lax provision permitting divorce resulted from the fact that Moses reasoned,  that if he were to say to the men of his day that marriage was until death, that the men of his day might very well arrange for the death of their wives. Thus in order to prevent homicide, Moses permitted the lesser evil of divorce. But it was still an evil, and still something deeply regrettable. Thus God himself says in the book of Malachi:

And this again you do. You cover the Lord’ altar with tears, with weeping and groaning because he no longer regards the offering…You ask, “why does he not?” Because the Lord is witness to the covenant between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Has not the one God made and sustained for us the spirit of life? And what does he desire? Godly offspring. So take heed to yourselves, and let none be faithless to the wife of his youth. “For I hate divorce says the Lord, the God of Israel, and covering one’s garment with violence, says the Lord of host. Yes…take heed to yourselves, and do not be faithless.” (Malachi 2:13–16)

Thus, in these opening lines of the gospel, Jesus spends time highlighting how the Pharisees, and many other men of his time, have rejected God’s fundamental teaching on marriage. Jesus is about to reiterate that teaching, but for now, note first, the rejection evidenced in the question of the Pharisees, a rejection which Jesus roots in hearts that have become hardened by sin, unforgiveness, and a rejection of God’s plan.

God hates divorce not only because it intrinsically rejects what he has set forth, but because it is also symptomatic of human hardness, and sinfulness.

II. Restoration–Jesus, having encountered their hard hearts, announces a restoration, a return to God’s original plan for marriage. The Lord quotes the book of Genesis saying,

But from the beginning of creation God made them male and female. And for this reason a man shall leave his father and mother, and be joined to his wife,  and the two shall become one flesh. So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.

Note that the line begins with the phrase, “but from the beginning of creation…” In other words, Jesus signals that, whatever may have happened in the aftermath of Original Sin, whatever compromises or arrangements, that may have emerged in the reign of sin,  are now to be done away with in the reign of grace that will come as the result of Jesus’ saving death and resurrection.

On account of the grace that will be bestowed we are now able, and expected to return to God’s original plan for marriage, that is, one man for one woman in a lifelong, stable relationship, which is fruitful, bringing forth godly children for God and his kingdom. This is God’s plan, a plan which has no room for divorce, contraception, and anything other than fruitful, stable love.

We live in a time, in Western culture, when there have been many attempts to redefine God’s plan for marriage, and substitute something erroneous, something human, for God’s original and perfect plan. And while current attempts to redefine marriage as including same-sex unions are a particularly egregious attempt at redefining marriage, this is not the first or only way that many in our culture have sought to redefine God’s plan for marriage.

The first attempts began in the 1950s, when the first celebrity divorces began to happen in Hollywood, beginning with Ingrid Bergman and many others to follow. Many Americans, who love their Hollywood stars, began to justify divorce. “Don’t people deserved to be happy?” became the refrain. And thus marriage, which had its essential focus as what was good and best for children, began, subtly but clearly, to be redefined in terms of what was best for adults. The happiness of the adults, rather than the well-being of the children, began to take pride of place in most people’s thinking about marriage.

Pressure began to build to the 1950s and into the 1960s that sought to make divorce easier. Until the late 1960s, divorces had been legally difficult to obtain in America. Wealthier people, and celebrities, often went to Mexico to get divorces. But now, pressure began to build to make divorce in this country easier. In 1969 Gov. Ronald Reagan of California, signed the 1st “no-fault divorce law.” This legislation made divorce a very easy thing to obtain. Within ten years most of the 50 states had similar laws. Divorce rates skyrocketed, as we well know.

And this amounts to the 1st redefinition of marriage. No longer was a man to leave his father and mother, and “cling to his wife.” Now, at the sign of trouble men and women could easily sever their marriage vows. But this in direct contradiction to God’s plan which tells them to cling.  Thus, we engaged in what amounts to a redefinition of marriage.

The second redefinition of marriage came when the contraceptive mentality seized America in its grip beginning in the late 1950s and continuing apace to current times. Though God had said to the first couple, Be fruitful and multiply, fill the earth… (Genesis 1:28), Now children become more of a way of “accessorizing” the marriage, then an integral and expected fruit of marriage. Thus, children, were no longer an essential purpose of marriage, only an optional outcome, based on the wishes of the adults. And this too, is a redefinition of marriage in direct contradiction to God’s instruction to be fruitful and multiply. The happiness and will of the adults in question now attained to preeminence, children, rather than being an essential fruit, are only a possible outcome.

The current, and third redefinition of marriage is the proposal by many in our culture that people of the same sex can now enter into “marriage.” The utter absurdity of this proposal flows from the sinful conclusions of the first two redefinitions, which in effect state that, marriage is simply about two adults being happy, and doing what pleases them.

If that be the case, then there seems little basis in most people’s mind to protest “Gay” people getting married or, frankly, 3 or 4 or 5 adults getting married (polygamy is surely coming next).

We, in the heterosexual community, have misbehaved, and redefined essential aspects of marriage for over fifty years now. And the latest absurdity, (and it is absurd), of gay marriage flows from the flawed and sinful redefinition of marriage in the heterosexual community. We have sown in the wind, now we are reaping the whirlwind.

In the end, Jesus will have none of this. He rejects the attempts of the men of his age to redefine marriage, and he, through his Church, his living voice in the world today, also rejects the sinful and absurd redefinitions that we in our culture, propose, be it divorce, contraception or homosexual “marriage.”

God has set forth that a man leave his father and mother and cling to his wife, and that the two of them become one flesh. In making a suitable partner for Adam, God created Eve, not Steve. And hence homosexual unions are excluded, a man is not a suitable partner for a man, a woman is not a suitable partner for a woman. Further, God did not, in making a suitable partner for Adam, make Eve, Ellen, Jane, Sue, Mary and Beth. Hence, polygamy, though mentioned, and tolerated for a time in the Bible (but always a source of trouble), is also not part of God’s plan.

God intends one man, for one woman, in a relationship of clinging, i.e., stable relationship, that bears the fruit of godly offspring.

This is the Lord’s plan and the Lord Jesus does not entertain any notion from the people of his day that will alter, or compromise God’s original design for marriage. He thus announces a restoration of God’s original plan for marriage as set forth in the book of Genesis.

III. Reality. As has become the case today, Jesus’ reassertion of traditional, and biblical marriage, was not without controversy. In Matthew’s account of this moment, many of the disciples react with disdain, saying, If that is a case of a man and his wife, it is better never to marry! (Matt 19:10)

In this gospel we see that the disciples are somewhat troubled by what Jesus says, and that they asked him about it again later, in the house. But Jesus does not back down, and even intensifies his language saying, Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.

There will be no apology from Jesus, divorce and remarriage is adultery. There may have been some in Jesus time, and today, who hold up their divorce papers and say that they have a divorced decree. But in effect, Jesus more than implies, that he is not impressed with some papers signed by a human judge, and he is not bound by the decision of some secular authority. What God has joined together, no man must separate. In other words, once again be establishes, that once God has in fact joined a couple in holy matrimony, the bond which God has affected is to be respected by all, including the couple themselves.

In other words, marriage has a reality beyond what mere humans bring to or say of it. Marriage is a work of God, a work that has a reality, and an existence the flows from God’s work, not man’s. All of our attempts to redefine, obfuscate, or alter marriage as God has set it forth, is both sinful and something which God does not recognize as a reality.

IV. Reemphasis–now comes an interesting twist, which includes with itself a reminder of one of the most essential purposes of marriage. The gospel text says,

And people were bringing their little children to Jesus that he might touch them, but the disciples rebuked them. When Jesus saw this, he became indignant and said to them, “Let the children come to me; do not hinder them, for the kingdom of God belongs to such as these.”

This is not a new element to the story, neither have we gone into a separate pericope . Rather, Jesus’ remarks about children remind us of the essential reason why marriage is structured as it is. Why should marriage be heterosexual, why should it be stable, why should include a father and a mother, rather than two fathers, or two mothers, or one mother or one father?

The fundamental answer, is it the essential work of marriage is to procreate, and raise children! Since children remain marriage’s most fundamental fruit, it makes sense that marriage should be structured based on what is best for children. And the fact is, that children are best raised in a stable, lasting environment, where their parents have committed to one another in mutual support, and partnership in raising the children. Further, it makes sense psychologically that a child should be receiving influence from both a father and a mother, a male and a female parent. There are things that a father can teach a child that a mother, or another woman alone cannot. Further, there are things that a mother and a woman can teach a child that a father alone or two fathers cannot. Psycho-social development is best achieved in what God and nature have set forth, namely, that every child should have a father, and a mother; a male and female influence, growing up.

Anything else, amounts to something which is less than ideal. To the degree that we intentionally impose the less than ideal on children, we are guilty of an injustice. Bringing children into the world prior to marriage or apart from it, wherein a child will be raised in a single-parent home, is an injustice. It is an even greater injustice that children conceived under the promiscuous circumstances are far more likely to be aborted. To kill a child through abortion is a horrific injustice, it is also an injustice to raise a child apart from a marriage situation.

This preference for stable lasting heterosexual unions, clearly excludes homosexual unions. For same-sex “parents” are far from ideal for a child. To raise a child in such circumstances intentionally is an injustice, for it is to subject the child to that which is unnatural, and far from ideal.

Catholics have every obligation, to both uphold and to insist upon traditional marriage as what is right and just, not only because it is God’s plan, but because it is clearly what is best for children, and marriage is fundamentally about children. It is not simply a religious sensibility that should lead us to our position, but a position deeply rooted in natural law, common sense, and what is best for children.

Traditional marriage should be encouraged in every way, and becoming more fuzzy about what marriage is, or defining it down does not help our culture esteem traditional marriage. Traditional marriage has pride of place since it is focused on raising the next generation and is critical to that essential function of our society.

There is much talk today about the rights of people to do as they please, and so-called gay “marriage” is presented in this framework. But sadly, many who discuss rights, only refer to adults and seem to care less about what is really best for children. What is good, and right for children, needs to have a much higher priority in our culture today than it currently does.

Jesus reemphasizes the teaching on marriage by bringing a young child before them and telling them not to hinder the children. One of the clearest ways we hinder children from finding their way to God and to his kingdom, is with our own bad behavior. Bad behavior such as: promiscuous sexual acts that endanger children through abortion and single parenthood, bad behavior such as divorce which leaves children in divided predicaments and confused loyalties, bad behaviors such as homosexual insistence on adult rights above what is best for children. To all of this bad behavior Jesus presents a young child to us and says, “do not hinder them.” And our bad behavior hinders them.

V. Reassurance–to be sure, this teaching about marriage is, to a certain degree, “heavy weather.” Indeed, many in our culture have tried, and failed to attain to the vision of marriage which the Lord teaches today. There are complicated reasons, too many to note here, as to why people struggle to live this teaching today.

But whatever our own failures have been, we need to go to the Lord with a childlike trust, a trust that cries out for help. Thus, Jesus says at the conclusion of today’s gospel, Amen and I say to you, whoever does not accept the kingdom of God, like a child, will not enter it.

It pertains to children, often to feel overwhelmed, but in the midst of that, to run to their parents and seek help. It is in this spirit, that the Lord asked us to receive this teaching. Indeed, many of us may well have to run, and say “Abba, God, I don’t know how to live this teaching. My marriage is in ruins, and I don’t know how to save it. I’ve tried, but my spouse is unwilling. I can’t go back and undo what I did years ago.”

But note, how the Lord embraces the child in this gospel, and he is willing to embrace us as well, in our failures, and our difficulties. If we have failed, we should be like a young child and run to the Father. What we should most avoid is to be relentlessly adult, dig in our heels and say, “God is unreasonable, the gospel is unreasonable!”

In the end, only God can accomplish strong marriages and strong families for us. We must run to him as a Father, and seek his help. If we have failed, we must not fail to tell the next generation what God teaches, even if we have not been able to live it perfectly.

God’s plan still remains his plan for everyone, whatever our personal failings. We have every obligation to run to him and trust, and to ask his help, but even in the midst of personal failures, we can and must announce and celebrate the truth for others. In the end, God does not give us his teaching to burden us, or accuse us, but rather, to bless us. Our assurance must be, in his mercy and his capacity to write straight, even with the crooked lines of our lives.

If we in this generation have failed, and many of us have failed in this generation, we must still announce God’s plan for marriage to the next generation, we must not cease to hand on God’s perfect plan.

In the end, it takes a miracle, but God is still in the miracle working business, the miracle of marriage.

Photo Credit: Spiering Photography www.spieringphotography.com The couple pictured here are the Archduke Imre and Archduchess Kathleen of Austria who recently wed here in DC. A fine Catholic couple who seriously prepared for the Sacrament of Holy Matrimony and are possessed of devout faith which will surely help them embrace the miracle of marriage.

In the readings today we are reminded of, and invited to rejoice, at the great Eucharistic Feast of the Lord Jesus. Indeed, the Lord Jesus at the great cost of the loss of many disciples, teaches us that he himself is the food of this great feast: the Bread is in fact his Body, broken and offered, the Wine is in fact his Blood in the New Covenant shed for many unto the remission of sin. And the Church, in the voice of “Lady Wisdom” from Proverbs, calls all to come to the holy feast, the Wedding Feast of the Lamb and the Church, his beautiful Bride. And in that feast we are not only to recognize the Lord and receive, we are to rejoice with song, as the second reading joyfully sets forth.

Yes, you might say we have here Wine, a Woman and Song: the Wine of Christ’s sacrificed body and blood, the Woman who is his beloved Bride the Church saying “Come to the feast!” And the song of our praise in every Holy Eucharist. Lets look at each dimension in today’s readings.

I. WINE – We are, in the Gospel continuing with the great treatise on the Eucharist by Jesus in John 6. Many of the Jewish listeners who hear him the synagogue at Capernaum are grumbling and murmuring in protest at his insistence that they eat his flesh and drink his blood. But Jesus does not back down for a minute. In fact, he “doubles down” and quite graphically teaches a very real (as distinct from symbolic) call for eating his flesh and drinking his blood. He does this in four stages. He begins by insisting on the:

A. REALITY of the Eucharist – He says: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” Notice therefore, the bread IS HIS FLESH. The bread is not simply a symbol of his flesh, of his body, or of his life and teachings. It is not simply a way of remembering him when he is gone. No, it IS his flesh. Other scriptures also insist on the true presence of Jesus in the Eucharist and the truth that it is his Body, Blood, Soul and Divinity:

a. For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” (1 Cor 11:23-25)

b.The cup of blessing which we bless, is it not a communion in the blood of Christ? The bread which we break, is it not a communion in the body of Christ? (1 Cor 10:16)

c. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. (1 Cor 11:27-29)

d. When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him; and he vanished out of their sight..Then they told what had happened on the road, and how he was known to them in the breaking of the bread. (Luke 24:31, 35)

Thus the Lord teaches them first of the reality of the Eucharist, of the food, the wine that he offers. It is in fact his Body and Blood.

B. REACTION – The Lord’s teaching provokes a reaction: The Jews quarreled among themselves, saying, “How can this man give us his flesh to eat?”

Here was one of the most difficult moments of Jesus’ public ministry. The scene is the synagogue at Capernaum. The town where Jesus worked some of his greatest miracles. You’d think he’d have a real audience here! But as it turns out: You might say he had no “Amen corner,” and the old spiritual was demonstrated that says, Way down yonder by myself and I couldn’t hear nobody pray. As we shall see next week, their reaction and revulsion is so severe that many will leave him and no longer walk in his company. It is to be wondered if Jesus did not have this moment in mind when he said of Capernaum: And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you.” (Mat 11:23-24)

C. REINFORCEMENT – But Jesus does not back down. Their rejection leads to his reinforcement of his teaching: Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink.

Yes, Jesus gets emphatic and uses the intensifier  “Amen, Amen I say to you” which is the Jewish equivalent of “Let me be perfectly clear…” And he also switches his vocabulary from the polite word for “eat” (φαγεῖν (phagein) in Greek) to τρώγων (trogon) which more graphically and impolitely speaks of gnawing on, or crunching or chewing his flesh.

Jesus wants to be very clear. They understood him to speak literally, not metaphorically or symbolically. He assures them he expect to be understood literally. Why is he so emphatic? He wants to save us and links the eating of his Body and Blood to eternal life: Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. In order to be raised up and to make the journey to eternal life we must be sustained and strengthened for the journey by eating and drinking his blood.

It is just like the manna in the wilderness that sustained them for forty years in the desert as they journeyed to the Promised Land. Had they not eaten, they would have died in the desert. So it is for us in the desert of this world. Without our Manna, our Bread from heaven, without the Body and Blood of the Lord to sustain us, we will not make it to the Promised Land of heaven.

Jesus insists: EAT! Else the journey will be too long for you! For my flesh is true food, and my blood is true drink. Your fathers ate the manna in the wilderness, and they died. I am the bread which comes down from heaven, that a man may eat of it and not die.

D. REWARD of the Eucharist – Here the words of Jesus speak plainly of the reward in receiving the Eucharist: Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.“

And therefore, we see the most essential teaching of today’s readings: the Bread is Christ’s Body and the Wine is his blood. How can any of us doubt what Jesus teaches us here about his true presence? St Thomas Aquinas says simply of this teaching of Jesus: Credo quidquid dixit Dei Filius, nil hoc verbo veritátis vérius (I believe whatever the Son of God says, nothing is more true than this word of truth).

And thus we have the “Wine” of this day, the wine of Truth, the Wine that is his Blood, the bread that is in fact his Body. And this leads us to the “Woman” of today’s feast, the Church.

II. A WOMAN – The First reading describes the Woman this way: Wisdom has built her house, she has set up her seven columns; she has dressed her meat, mixed her wine, yes, she has spread her table. She has sent out her maidens; she calls from the heights out over the city: “Let whoever is simple turn in here; To the one who lacks understanding, she says, Come, eat of my food, and drink of the wine I have mixed! Forsake foolishness that you may live; advance in the way of understanding.”

The “Woman” here is “Lady Wisdom” an allegory for the Church, Christ’s Bride and our Mother. Notice two things that the Church as Mother does:

1. She FEEDS – the text describes here as having set up her seven columns (the Sacraments) and that she has dressed her meat, mixed her wine, yes, she has spread her table. She calls out: Come, eat of my food. And in the great banquet of the Eucharist She feeds us with the Word and Eucharist. To every Catholic our Mother, the Church calls every Sunday, and she says “Eat! Partake of what my Spouse offers, His Word, and his Word become flesh, his very Body and Blood. Come Eat!”

2. She FORMS – For the Church, like any mother says, “Forsake foolishness that you may live; advance in the way of understanding.” She calls us not only to be informed by the Word of God but to be transformed!

Yes, there is a Woman in today’s feast, Christ’s holy Bride and our Mother.

III. SONG – and finally there is a song as described in the Epistle today: Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.

Yes, we are called to the feast to partake the WINE of Christ’s Body and Blood, by the WOMAN, our Mother the Church, and she calls us to SONG, to rejoicing, to celebration.

And as the text from the Epistle says, we ought to sing in thanksgiving, the very meaning of the word “Eucharist.” Scripture says that we were made to praise the Lord: we…have been destined and appointed to live for the praise of his glory (Eph 1:12). It also says, The joy of the LORD is your strength. (Neh 8:9).

Yes, we are called to this feast to tell our story and recount the victory of the Cross. Every Sunday we rejoice that, whatever our trials, God can and does make a way, and that we already have the Victory in Christ Jesus our Lord.

So today, Wine, a Woman, and Song. The wine, the feast of Christ’s Body and Blood, the Woman, his Bride and our Mother the Church, the Song, our very rejoicing and the feast of Victory for our King, Jesus.

Somehow this post reminds me of an old Monteverdi Motet entitled “Jubilet Tota Civitas” (from Selva Morale) wherein Holy Mother Church Bids the whole city to rejoice. Here is a translation, then the motet:

Jubilet tota civitas.
 Psallat nunc organis Mater Ecclesia Deo aeterno, quae Salvatori nostro gloriae melos laetabunda canat. Let the whole city rejoice.
 Mother Church now sings with instruments to the eternal God, she who to our Savior now joyfully sings a song of glory.

Quae occasio cor tuum, dilectissima Virgo, gaudio replet tanta hilaris et laeta? Nuntia mihi! What glad and happy occasion, most beloved Virgin, fills your heart with such joy? Tell me!

Festum est hodie Sancti gloriosi
 qui coram Deo et hominibus operatus est. Today is the feast of a glorious Saint
 who worked in the sight of God and of men.

Quis est iste Sanctus qui pro lege Dei tam illustri vita et insignis operationibus usque ad mortem operatus est. Who is this Saint who, for the law of God,
 with such a distinguished life and outstanding works labored until death?

Est Sanctus Cyprianus. It is Saint Cyprian.

O Sancte benedicte! O holy and blessed one!

Dignus est certe ut in ejus laudibus Semper versentur fidelium linguae. Jubilet ergo. Jubilet ergo tota civitas. Alleluia. He is assuredly worthy that in his praises
 the tongues of the faithful will always be exercised. Rejoice therefore! Let the whole city rejoice.
 Alleluia.

Enjoy this Soprano solo, so light and joyful.

The Gospel today amounts to a summons to faith by Jesus. In particular he is summoning us faith in himself, and the truth he proclaims about his presence in the Holy Eucharist. Last week’s Gospel ended with Jesus declaring that he was the bread that has come down from heaven. Today’s Gospel opens with his Jewish listeners grumbling that he  claims to have come from heaven. Throughout the gospel Jesus stands firm on his call to faith and teaches them on the necessity of faith, it origins and its fruits. Lets learn of what the Lord teaches us in four stages.

I. The Focus of faith. The gospel opens with the grumbling of the crowds since Jesus claims to have come from heaven – The Jews murmured about Jesus because he said, “I am the bread that came down from heaven, ” and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?“

Their lack of faith is a scandal and also shifts our focus to the need for faith, and also how difficult it is to have faith. Both the scandal and difficulty are illustrated in the background to the crowd’s lack of faith.

First, recall that Jesus had just fed over 20,000 of them with five loaves and two fishes, and there were still 12 baskets full of leftovers. It was this very miracle that had made many of them follow him, when he went to the other side of the lake. All the miracles Jesus worked were meant to summon people to faith and provide evidence for the truth of his his words. Jesus said elsewhere,  …for the works which the Father has granted me to accomplish, these very works which I am doing, bear me witness that the Father has sent me (John 5:36).

Thus their lack of faith, their grumbling and murmuring was scandalous. The multiplication of the loaves and fishes was not the only miracle he had work till now or would work. Recall that he had:

Changed water into wine, healed lepers, healed the centurion’s servant, cast out numerous demons, healed a the lame, healed the woman with a hemorrhage, raised Jairus’ daughter, cast out blindness in numerous individuals, one of them blind since birth, cured the man with a withered hand, Walked on the water, Calmed storms at sea, Fed 4000, Fed 5000, healing of the deaf and mute, Caused miraculous catches of fish, Raised the widow’s son, Raised Lazarus

So the question is What are they (we) going to focus on? What Jesus does, or where he’s from? It seems clear they are more focused on his human origins, where he from and who is human kin are.

Many today as well seem more focused on the human dimensions of the Church, or the foibles of believers, or even on their own struggles. Yet how many today really put their focus on what God is doing, on the many daily miracles of simple existence, and of the many ways even defeats often become victories?

So whats your focus? On mere human things? But what if the focus is on God, and that God is worthy? Is faith your focus? We can see why Jesus focuses on faith, because, frankly, we are a hard case and our faith needs to grow.

II. The Font Faith – Noting their lack of faith, Jesus rebukes them in these words: “Stop murmuring among yourselves. No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. It is written in the prophets: They shall all be taught by God. Everyone who listens to my Father and learns from him comes to me.

Jesus here teaches two things, that our faith in him comes from the Father, and also, that we are a hard case.

First Jesus teaches that his Father is the source of our faith in Him. Scripture elsewhere teaches this truth

1. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. (Eph 2:8)

2. This is my beloved son, listen to him. (Matt 3:17)

3. But the testimony which I have is greater than that of John; for the works which the Father has granted me to accomplish, these very works which I am doing, bear me witness that the Father has sent me. 37 And the Father who sent me has himself borne witness to me. (John 5:36)

4. I bear witness to myself, and the Father who sent me bears witness to me. (John 8:18)

Here then is the central work of the Father, to save us by drawing us to faith in his Son, when He sent to redeem the word.

But Jesus also teaches that this work of God generally involves considerable resistance on our part. And this fact is evident in the word Jesus uses, namely, that the Father must “draw” us to the Son. the Greek word here is ἑλκύσῃ (helkuse) – means to drag, draw, pull, or persuade, and it always implies some kind of resistance from what is drawn, or dragged. For example is it also the word used in John 21:6 for drawing a heavy laden net to shore.

Thus Jesus points to their (our) stubbornness in coming to faith. We are stubborn, and stiff necked, so the Father has to exert effort to draw, yes even drag us to Jesus.

Yes we’re a hard case and we have to be “drug.”  Some one once said,

I had a drug problem when I was young: I was drug to church on Sunday morning. I was drug to church for weddings and funerals. I was drug to family reunions and community socials no matter the weather. I was drug by my ears when I was disrespectful to adults. I was also drug to the woodshed when I disobeyed my parents, told a lie, brought home a bad report card, did not speak with respect, spoke ill of the teacher or the preacher. Or if I didn’t put forth my best effort in everything that was asked of me. I was drug to the kitchen sink to have my mouth washed out with soap if I uttered a profane four letter word. I was drug out to pull weeds in mom’s garden and flower beds and to do my chores. I was drug to the homes of family, friends, and neighbors to help out some poor soul who had no one to mow the yard, repair the clothesline or chop some fire wood. And if my mother had ever known that I took a single dime as a tip for this kindness, she would have drug me back to the wood shed. Those drugs are still in my veins; and they affect my behavior in everything I do, say, and think. They are stronger than cocaine, crack, or heroin, and if today’s children had this kind of drug problem, America might be a better place today.

III. The Functioning and Fruit of Faith – Jesus goes on to teach of both how faith functions and what its fruit is: Amen, amen, I say to you, whoever believes has eternal life.

First, as regards the functioning of faith, the Greek text is more clear than our English translation. The Greek word here for “believes” is πιστεύων (pisteuon), a present, active, participle. This construction signifies an on-going action, and is better translated as “He who goes on believing…” or “He who is believing….”

The danger is that we reduce faith to an event, or to an act. Thus some say, they answered an altar call, others point to their baptism. Good. But what is going on today? What is prescribed here by the Lord is lasting, ongoing faith. It is a lasting faith since faith is more than an event. It is an on-going reality. It is more than something you have,  it is something you do, daily. It involves leaning, and trusting in God. It is a basing of our whole life on his Word,  the daily obedience of faith.

Scripture says elsewhere of this on-going necessity for faith:

(1) But you must hold fast to faith, be firmly grounded and steadfast in it. Unshaken in the hope promised you by the gospel you have heard. (Col 1:21ff)
(2) Brethren I want to remind you of the gospel I preached to you, which you received and in which you stand firm. You are being saved by it at this very moment provided you hold fast to it as I preached it to you. Otherwise you have believed in vain. (1 Cor 15:1)
(3) He who perseveres to the end will be saved. (Matt 24:13)

Jesus, having taught of the on-going quality of faith also speaks of its fruit which is “eternal life.” Here too we have to move beyond reductionist notions of what is meant by eternal life.

The Christian use of the word “eternal” does refer only to the length of life, but the fullness or quality of it. The Greek word here that is translated “eternal” is αἰώνιος (aionios – where we get the English word Aeon). And aiṓnios, according the Greek lexicon of Scripture does not focus on the future per se, but rather on the quality of the age.

Note too that the Greek word translated here as “has” is ἔχει (echei) and is a present, indicative, active. Thus it does not refer to something only that we will have, but something we now have. So believers live in “eternal life” right now, experiencing this quality of God’s life now, as a present possession. It is true, we do not enjoy it fully, as we will in heaven, but we do have it now, and it is growing within us.

Thus, Jesus teaches that the one believing, enjoys the fullness of life in him, even now, and in a growing way, day by day. One day too, we will enjoy the fullness of life, to the top, in heaven.

Here then is Jesus teaching on the functioning of faith (its on-going quality) and the fruit of faith (eternal life, i.e. the fulness of life).

IV. The Food of Faith – Having set forth the necessity of faith, Jesus now prepares to turn the heat a bit, and test their faith. Not only has he come from heaven, but he is Bread they must eat. And the bread is his flesh. He says to them –  Your ancestors ate the manna in the desert, but they died but this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”

Now this final verse points to next week’s Gospel when this will be developed more fully and graphically. But in effect, having warned them of the necessity of faith, Jesus now points to one of his most essential teachings, the Holy Eucharist, the Sacrament of his Body and Blood.

Without faith, they (we) cannot grasp this teaching or accept it. And, as we shall see next week, most of them turned away from Him and would no longer follow him, because they could not accept what he was saying, they did not have the faith to trust him in this matter. They scoff and leave him. We will say more on this next week as John 6 continues to unfold for us.

But for now, let the Lord ask you, “Do you have faith to believe what I teach you on this?” Perhaps we can say with the Centurion, “I do believe, help my unbelief” or with the Apostles who said, “Increase our faith!” Or we can say with St. Thomas Aquinas:

Visus, tactus, gustus in te fallitur, (sight, touch and taste, in thee fail)

Sed auditu solo tuto creditur. (But only the hearing is safely believed)

Credo quidquid dixit Dei Filius; (I believe whatever the Son of God says)

Nil hoc verbo veritátis verius. (Nothing is more true than this word of truth).

But in the end we either have faith or will be famished. Either we will have the faith to approach the Lord’s table, or we will go unfed. Jesus says later, Unless you eat the flesh of the Son of Man and drink his Blood, you have no life in you (Jn 6:53). In other words, we starve spiritually without the faith that brings us to God’s table.

Behold how few come to the Lord’s table in these days, these days which so lack faith. Only 27% of American Catholics go to Mass anymore. If one has faith in the Eucharist, how can we stay away? We cannot. To the degree that we believe, will will never miss a Sunday. And our devotion to he Lord will grow daily. And our experience of the fullness of life (eternal life) will grow.

It’s either faith or famished. Do you believe?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And old hymn says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Knowing and experiencing that you have been summoned is freeing!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Second on the reason for poor preaching:

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

For frequently the preacher’s tongue is bound fast on account of his own wickedness; while on the other hand it sometimes happens that because of the people’s sins, the word of preaching is withdrawn from those who preside over the assembly.

With reference to the wickedness of the preacher, the psalmist says: But God asks the sinner: Why do you recite my commandments? And with reference to the latter, the Lord tells Ezekiel: I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them, for they are a rebellious house. He clearly means this: the word of preaching will be taken away from you because as long as this people irritates me by their deeds, they are unworthy to hear the exhortation of truth.

It is not easy to know for whose sinfulness the preacher’s word is withheld, but it is indisputable that the shepherd’s silence while often injurious to himself will always harm his flock. (Ibid.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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