Tag: Sunday Homilies

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Three Teachings from the Lord on Prayer – A Homily on the Gospel of the 17th Sunday of the Year

072713Last week’s Gospel featured the Lord insisting that prayer was the “one thing necessary.” In this week’s gospel we see, then, the request by the disciples that the Lord teach them on prayer. In answer the Lord gives us three basic teachings or prescriptions for prayer.

Lets look at these three prescriptions he gives.

I. Pattern of Prayer – The Gospel opens: Jesus was praying in a certain place, and when he had finished, one of his disciples said to him,”Lord, teach us to pray just as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.”

In giving the “Our Father” we must be careful to understand that the Lord Jesus is not simply giving us words to say. More than this, he is giving us a pattern for prayer. He is “teaching us to pray.” He does this in response to the disciples, who did not ask to be given words to say, but to taught how to pray.

Thus, while the words of the Our Father are precious, it is also important to look at the underlying structure implicit in the prayer so as to learn “how to pray.” Jesus is illustrating by these words what ought to be going on in us interiorly, in our mind and heart as we pray: Here is what the mind and heart of a person of prayer is like.

Let’s consider then, five basic disciplines, taught by Jesus in the Our Father that form a kind of pattern or structure for prayer. I use here the Mattean version of the prayer only because it is more familar, but all the basic elements are the same:

1. RELATE – Our Father who art in heaven – Here begins true spirituality: Relate to the Father! Relate to him with family intimacy, affection, reverence and love. We are not merely praying the “the deity” or the “Godhead.” We are praying to our Father who loves us, who provides for us and, who sent his only Son to die for us and save us. When Jesus lives his life in us and His Spirit dwells in us we begin to experience God as our Abba, (Father).

As developed in other New Testament texts, the deeper Christian word Abba underlies the prayer. Abba is the family word for the more generic and formal word “father.” When my Father was alive I did not call him “Father” I called him “Dad.” This is really what the word Abba is getting at. It is the family word for Father. It indicates family ties, intimacy, close bonds. Why the word Abba is not used here in the Our Father is uncertain. St. Paul develops the theme here: For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” (Rom 8:15 ) and here: And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”(Gal 4:6).

Ask God for the gift to experience him as Abba. At the heart of our worship and prayer is a deep and personal experience of God’s love and fatherly care for us. The first discipline or practice of the Spiritual life is to RELATE to God as to a Father who loves us and to experience him as Abba.

2. REJOICE – hallowed by thy name! The praise and love of God is the essential discipline and element of our spiritual lives. He is the giver of every good and perfect gift and to Him our praise is due. Praise and thanksgiving make us people of hope and joy. It is for this that we were made. God created us, so that we…might live for his praise and glory (Eph 1:12).

Our prayer life should feature much joyful praise. Take a psalm of praise and pray it joyfully. Take the Gloria of the Mass and pray it with gusto! Rejoice in God, praise his name. Give glory to him who rides above the clouds.

There may be times when, due to some sadness or difficulty, we do not feel emotionally like praising God. Praise the Lord anyhow! Scripture says, I will bless the LORD at all times: his praise shall continually be in my mouth (Psalm 34:1). Praise is to be a regular discipline of prayer, rooted even more in the will, than just the feelings. God is worthy our praise.

Ultimately praise is a refreshing way to pray, since we were made to praise God, and when we do what we were made to do, we experience a kind of satisfaction and a sense of fulfillment. The second element and discipline of the spiritual life is a life of vigorous praise: REJOICE!

3. RECEIVE – thy kingdom come, thy will be done on earth as it is in heaven – At the heart of this petition is an openness to God’s will, to his word of instruction, to his plan for us and for this world. When Jesus lives in us we hunger for God’s word and strive to know his will and have it operative in our life.

A basic component and discipline of the prayer and the spiritual life, is to receive the Word and instruction of God, so that his will might be manifest to us, and we can obey. We ought to pray the Scriptures (lectio divina). We ought to study the faith through the Catechism or other means. These are ways that we become open to God’s will that his Kingdom might be manifest in our lives.

The Third element and discipline of prayer and the spiritual life is an openness to to God’s teachings through the Church and Scriptures: RECEIVE!

4. REQUEST – Give us today our daily bread – Intercessory prayer is at the heart of the Christian life. Allow “bread,” in this case, to be a symbol of all our needs. Our greatest need of course is to be fed by God, and thus bread also points to the faithful reception of the Eucharist.

Intercessory prayer is the prayer of asking for God’s help in every need. Take every opportunity to pray for others. When watching the news or reading the newspaper, pray the news. Much of the news contains many things for which to pray: victims of crime, disaster or war, the jobless, homeless and afflicted. Many are locked in sin and bad behavior, corruption, confusion, bad priorities and the like. Many are away from the sacraments and no longer seek their Eucharistic bread who is Christ. Pray, pray, pray.

There are also good things we hear of and we should be grateful and ask that solutions be lasting. This intercessory prayer flows from our love and solidarity with others. We see the world with the compassion of Christ and pray. The fourth element and discipline of prayer and the spiritual life is to INTERCEDE for ourselves and others.

5. REPENT – and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil. – Sin is understood at two levels here: 1: sin – (lowercase) our personal sins and trespasses, also referred to as our “trespasses.” 2. Sin (upper case) – referring to the whole climate of sin, the structures of sin that reinforce and underlie our own sins. Referred to here as “evil.”

An essential element of our spiritual life is that we come to recognize the sins, and deep drives of sins, in our own life, to beg deliverance from them as well as mercy.

It is also true that we live in a sin soaked world were the powers and principalities of evil have great influence. We cannot fail to recognize this and pray that it’s power will be curbed.

Then too, we must also pray for the grace to show mercy to others. For it often happens that sin escalates through resentments, and retribution rooted in unforgiving attitudes. We must pray to be delivered from these hurts and resentments so as to be able to break the cycle of violence and revenge that keeps sin multiplying.

But in the end we must pray for the Lord’s grace and mercy to end evil in our own lives and that the whole world. The Fifth element and discipline of prayer and the spiritual life is to REPENT of evil.

So here then is a structure for our prayer and spiritual life contained in the Our Father. Jesus teaches us to pray, and gives us a basic structure for prayer. Some may use this an actual structure for daily prayer. Hence,  if they are going to spend 25 minutes praying, they spend about five minutes on each aspect. Others may use this structure for an over all reference for their spiritual life in general. Hence, one might ask if these aspects and disciplines are reflected well in their overall prayer life.

Thus the first teaching of the Lord is to give us a patten for prayer. We now go on to the next preisciption.

II. The Persistence of Prayer – Jesus goes on to say, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence. “And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.

Jesus tells a similar parable in Luke 18 of an unjust judge and a persistent widow. Finally the judge gives her justice because of her demanding persistence.

The upshot of both of these parables is that if even a grouchy neighbor and an unjust judge will respond to persistence, how much more will God the Father who is neither unjust or grouchy respond to those who call out to him day and night.

The teaching that we persist in prayer is something of a mystery. God is not deaf, he is not forgetful, he is not stubborn. But yet, he teaches in many places that we are to persevere, even pester him, in our prayer.

Why he teaches this cannot be for his sake, it must be for ours. Perhaps he seeks to help us clarify what we really want, perhaps he wants to strengthen our faith, perhaps he wants to instill appreciation in us for the finally answered prayer. What ever it may be there is something of a mystery here as to the exact reason. But persistent prayer is taught and insisted upon by Jesus, here and elsewhere.

Some may ponder as to why our prayers are not always effective. Some of the usual explanations from Scripture are:

  1. Our faith is not strong enough – Jesus said: “If you believe, you will receive whatever you ask for in prayer.” (Matthew 21:22) And the Book of James says, But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord; (James 1:6-7)  There is also the sad fact of Nazareth where the Lord could work few miracles so much did their lack of faith disturb him (Matt 13:58)
  2. We ask for improper things or with wrong motives – The Book of James says : “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures”
  3. Unrepented sin sets up a barrier between us and God so that our prayer is blocked –  “Surely the arm of the Lord is not too short to save, nor His ear too dull to hear. But your iniquities (sins) have separated you from God; your sins have hidden his face from you so that He will not hear” (Isaiah 59:1-2).
  4. We have not been generous with the requests and needs of others – “If a man shuts his ears to the cry of the poor, he too will cry out and not be answered” (Proverbs 21:13)
  5. God cannot trust us with blessings for we are not conformed to his word or trustworthy with lesser things – If you remain in me and my word remains in you, ask whatever you wish and it will be given to you” (John 15:7) and Again: So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else’s property, who will give you property of your own? (Lk 16:11-12)

Now all these explanations are fine. But even if none of them apply God often delays anyway.

A man one day prayed to God and asked: “How long is a million years to you?” And said, “About a minute.”  And the man said, “How much is a million dollars to you?”  And God said, “About a penny.”  The man said, “Can I have a penny?” And God said, “In a minute.”

God’s “delay” and our need to persist and persevere in prayer are mysterious aspects of God’s providence but they are taught, there is no doubt about that.

Pray, Pray Pray – The insistence on persistence is taught to us all, not only to the sinful and weak in faith. The Lord says here quite simply: pray, pray, pray pray, pray. Realize that this is part of what is required of the Christian. Prayer is about more than “calling and hauling” or “naming and claiming.” It is also about persevering, about persisting. Monica prayed thirty years, it would seem, for Augustine to accept the Faith. Some of us have prayed even longer for loved ones. In the end God seems to require persistence for some things and we dare not give up or become discouraged. We just have to keep praying: Pray, pray, pray.

Note that the two of the three images for persistent prayer given by Jesus involve an on-going action. We are to ask, seek and knock. Asking can be done only once, but can be repeated. But seeking implies an on-going even lengthy search. Knocking involves a persistent and repeated rapping at the the door. One does not simply give a single pulse, they usually give sever rapid and repeated pulses. When there is no answer the pattern is repeated a few times.

Prescription two for prayer is to persist, to persevere.

III. The Point of Prayer – Jesus then concludes: What father among you would hand his son a snake when he asks for a fish? Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?“

The rhythm of the Lord’s analogy seems a bit odd here. If and earthly father knows how to “give good gifts” to his son, then we expect Jesus to say that the Heavenly Father also knows how to give “good gifts” to those who ask. But Jesus does not say “good gifts.” He says, the Father gives “The Holy Spirit.”

Why is this? Because it is the highest gift that contains all others. To receive the Holy Spirit is to receive the love of God, the Glory of God, the life of God, the Wisdom of God. It is to receive God Himself, who comes to live in us as in a temple. And with this gift comes every other gift and consolation. For, by the Holy Spirit we begin to think and see more as God does. We attain to his priorities and desire what he desires. We see sins and worldly attachments begin to go away. And thus the word loses its hold on us and can no longer vex us.

Jesus says elsewhere, Seek first his kingdom and his righteousness, and all these things will be given to you as well (Matt 6:33). Yes, to receive the gift of God the Holy Spirit, it to receive all things besides for nothing more can disturb us. St Thomas Aquinas one day sense the Lord asking what he would like. St Thomas replied nil nisi te, Domine, (Nothing except you O Lord).  And for those who love God and have progressed in prayer, that really is all that is wanted. God can give cars and new jobs, and financial blessings, and for some, such things are well needed. But why not aim for the highest and best gift too? Ask for the Gift of the Holy Spirit. Nil nisi te Domine!

Ultimately the point of all prayer is deep communion with the Lord. This is our high calling, to be in communion with the Lord, here and one day fully in the glory of heaven. Don’t miss the ultimate point of prayer.

Sweet hour of prayer! sweet hour of prayer!
Thy wings shall my petition bear
To Him whose truth and faithfulness
Engage the waiting soul to bless.
And since He bids me seek His face,
Believe His Word and trust His grace,
I’ll cast on Him my every care,
And wait for thee, sweet hour of prayer!

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The Priority of Personal Prayer – A Meditation on the Gospel of the 16th Sunday of the Year

Today’s Gospel at Mass is the very familiar one of Martha and Mary. Martha is the anxious worker seeking to please the Lord with a good meal and hospitality. Mary sits quietly at his feet and listens. One has come to be the image of work, the other of prayer.

Misinterpreted? In my fifty-two years I have heard many a sermon that interpreted this Gospel passage as a call for a proper balance between work and prayer. Some have gone on to state that we all need a little of Martha and Mary in us and that the Church needs both Marthas and Marys.

But in the end it seems that such a conclusion misses the central point of this passage. Jesus does not conclude by saying, “Martha, Now do your thing and let Mary do hers.” He describes Mary as not only choosing the better part but also as doing the “one thing necessary.” This does not amount to a call for “proper balance” but instead underscores the radical priority and primacy of prayer. This, it would seem is the proper interpretive key for what is being taught here. Many other passages of the Scripture do set forth the need to be rich in works of charity but this is not one of them.

With that in mind let’s take a look at the details of the Lord’s teaching today on the  Priority of Personal Prayer.

I. PROMISING PRELUDE – Jesus entered a village where a woman whose name was Martha welcomed him. Our story begins by showing Martha in a very favorable light. She opens her door, her life, if you will, and welcomes Jesus. This is at the heart of faith, a welcoming of Jesus into the home of our heart and life. Surely Revelation 3:20 comes to mind here: Behold I stand at the door and knock. If any one hears my voice and opens the door I will come in and eat with him and he with me.

While we acknowledge this promising prelude we ought also to underscore the fact that the initiative is that of Jesus. The text says Jesus entered a village…. In the call of faith the initiative is always with God. It was not you who chose me, it was I who chose you (Jn 15:16) Hence, while we must welcome Him, God leads. Martha hears the Lord’s call and responds. So far so good.

What happens next isn’t exactly clear but the impression is that Martha goes right to work. There is no evidence that Jesus asked for a meal from her, large or small. The text from Revelation just quoted does suggest that the Lord seeks to dine with us, but implies that it is he who will provide the meal. Surely the Eucharistic context of our faith emphasizes that it is the Lord who feeds us with his Word and with his Body and Blood.

At any rate, Martha seems to have told the Lord to make himself comfortable and has gone off to work in preparing a meal of her own. That she later experiences it to be such a burden is evidence that her idea emerged more from her flesh than the Spirit.

II. PORTRAIT OF PRAYER – She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Now here is a beautiful portrait of prayer: to sit at the Lord’s feet and listen.

Many people think of prayer as something that is said. But prayer is better understood as a conversation, and conversations include listening. Vocal prayer, intercessory prayer and the like are all noble and important but the prayer of listening is too often neglected.

Prayer is not just telling God what we want, it is discovering what He wills. We have to sit humbly and listen. We must learn to listen, and listen to learn. We listen by devoutly and slowing considering scripture (lectio divina), and by pondering how God is speaking in the events and people in our life, how God is whispering in our conscience and soul.

Jesus calls this kind of prayer “the one thing necessary” as we shall see. What Mary models and Martha forgets is that we must first come (to Jesus) then go (and do what he says)….that we must first receive, before we can achieve…..that we must first be blessed before we can do our best……that we must listen before we leap into action.

III. PERTURBED and PRESUMPTUOUS – Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” – And so, sure enough Martha who is laboring in the flesh, but not likely in the Spirit and in accord with the Lord’s wishes, is now experiencing the whole thing as a burden. She blames her sister for all this but the Lord’s response will make it clear that this is not Mary’s issue.

One sign that we are not in God’s will is the experiencing of what we are doing as a burden. We are all limited and human and will experience ordinary fatigue. It is one thing to be weary in the work but it is another thing to be weary of the work.

A lot of people run off to do something they think is a good idea. And maybe it is a fine thing in itself. But they never asked God. God might have said, “Fine.” or He might have said, “Not now, but later.” Or He might have said, “Not you but some one else.” Or he might have just plain said, “No.” But instead of asking they just go off and do it and then when things don’t work out will often times blame God: “Why don’t you help me more!”

And so Martha is burdened. She first blames her sister. Then she presumes the Lord does not care about what is (to her) an obvious injustice. Then she takes presumption one step further and presumes to tell the Lord what to do: “Tell her to help me.”

This is what happens when we try to serve the Lord in the flesh. Instead of being true servants who listen to the Lord’s wishes and carry them out by his grace, we end up as angry and mildly (or not) dictatorial. She here is Martha, with her one hand on her hip and her index finger in the air 🙂 Jesus will be kind with her but firm.

IV. PRESCRIBED PRIORITY – Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her. Now don’t let the Lord have to call you by your name twice! But it is clear the Lord wants her attention and that she has stumbled on a fatal mistake that we all can too easily make. She lept before she listened.

The Lord observes and says that she is anxious about many things. Anxiety about many things comes from neglect of the one thing most necessary: to sit at the feet of the Lord and listen to him.

In life, the Lord will surely have things for us to do but they need to come from him. This is why prayer is the “one thing” necessary and the better part: because work flows from it and is subordinate to it.

Discernment is not easy but it is necessary. An awful lot of very noble ideas have floundered in the field of the flesh because they were never really brought before God and were not therefore a work of grace.

Jesus does not mean that ALL we are to do is pray. There are too many other Gospels that summon us to labor in the vineyard to say that. But what Jesus is very clear to say is that prayer and discernment have absolute priority. Otherwise expect to be anxious about many things and have little to show for it.

Scripture makes it clear that God must be the author and initiator of our works: For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast. For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should walk in them (Eph 2:8-10).

And old prayer from the Roman Ritual also makes this plain: Actiones nostras, quaesumus Domine, aspirando praeveni et adiuvando prosequere: ut cuncta nostra oratio et operatio a te semper incipiat, et per te coepta finiatur. Per Christum Dominum nostrum (Direct we beseech Thee, O Lord, our prayers and our actions by Thy holy inspirations and carry them on by Thy gracious assistance, so that every work of ours may always begin with Thee, and through Thee be ended). Amen

This song reminds that when we really ARE working in the Lord’s will and as the fruit of prayer we love what we do and do so with joy. This song says, “I keep so busy working for the Kingdom I ain’t got time to die!”

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A Man Who Saw by Hearing – A Meditation on the Gospel of the 30th Sunday of the Year

In today’s gospel there is a very familiar story of the healing of the blind man Bartimaeus. As with any familiar story, the danger is that we, upon hearing its opening lines say, “Oh that story,” and we just sort of tune out. But there are many things in the details of the story that we can easily miss. Ultimately the story of Bartimaeus is also our story, for we too must let the Lord heal our blindness and give us sight. One paradox of this gospel that we shall note, is that the man receives his sight as the result of hearing.

Let’s look at this gospel in 6 stages.

Stage I–Perception of the Problem–the text says, As Jesus was leaving Jericho with his disciples, and a sizable crowd, Bartimaeus, a blind man sat by the roadside begging.

Bartimaeus has many troubles, he is blind, and he is poor. But although he is physically blind, he is not spiritually blind. For he knows he has troubles, he knows he is blind. And to know our troubles, to be in touch with our neediness, is an important spiritual insight that many lack.

It is possible for some to feel self-satisfied and to be unaware of how blind, pitiable, poor and naked they really are before God (cf Rev 3:17). Indeed, so poor and so needy that we depend on God for every beat of our heart. But some who are spiritually blind, lose this insight in becoming proud. They fail to ask for help from the Lord,  they fail to ask for grace. Jesus once said to the Pharisees Jesus said, “If you were blind, you would not be guilty of sin; but since you claim you can see, your guilt remains.” (John 9:41)  In other words, physical blindness is not their problem, spiritual blindness is. And because they think themselves righteous on their own power, they do not need God nor do they truly seek him. Only humility and a true “vision” and experience of one’s poverty can help us to call out as we should.

But our blind man knows that he is blind and so he calls for help. As we shall see, however, his cries for help need some direction, a need to be properly specified and directed.

So we begin by simply noting this man is blind, but still, he has spiritual insight.

Do we have this? Do we really understand how blind we are? We struggle to see God, we struggle to see and understand ourselves, we struggle to see others with compassion and understanding. Indeed, God is more present to us than anything in this world. Yet, we see all the things of this world, and still struggle to see God. Neither do we see our own dignity, or the dignity and the gift of others,  yes, even the dignity of our enemies. We do not see or understand how things work together, and we struggle to see and find meaning in the events of our day. We are also blind to our sin, and we seldom understand what harm our sin actually does.

Yes, we have a great deal of blindness, we do struggle to see. But perhaps our worst blindness is it we do not even consider how blind we are. But too easily, like the Pharisees we go on thinking that we know a few things, and that therefore we know many things.

Consider the humility of the blind man, who knows he is blind who knows he needs help, and grace, and mercy. It is a humility that opens the door. Stage one in our journey must be the perception of the problem.

Stage II–the Proclamation that is Prescribed. – The text says  On being told it was Jesus of Nazareth who was passing by, he began to cry out and say “Jesus son of David have pity on me.”

Note the subtle but important transition here. Up until this point he was calling upon anyone, who happened to pass by, for help. But no mere passerby, nor anyone in this world, can ultimately help him with his real problem.

It is the same with us. Though we may turn to science, or medicine, philosophy, economics or politics, none of these can really help us. At best they can specify what is wrong, give us temporary medicines, passing comforts, etc. But all their solutions will be rooted in this world, which is passing away.

True vision can only be granted by the Lord, who opens for us a vision of glory, and who alone can draw safely to that place where joys will never end and visions never cease.

The blind man is told of the presence of Jesus. And hearing this, he directs his cry away from any mere passerby to the Lord who alone can heal him: Jesus, son of David, have pity on me! The world, and passersby can get him money, perhaps a meal, but only Jesus can give him meaning, the true vision that he really needs to see.

And do not miss this point that’s seeing comes paradoxically through hearing. For faith comes by hearing, and hearing from the word of God (cf Rom 10:17). It is a truth that faith is about hearing, not seeing. For most frequently, we doubt what we see. Even if our eyes see marvels, we think, “They have a way of doing that.” No, the eye is never satisfied with seeing (cf Eccl. 1:8). Faith comes by hearing, and faith is obedience to what is heard. We walk by faith, by an inner seeing, not by physical sight.

Thus, it is by hearing that the blind man will come to see Jesus who can help them to see. He hears from others that Jesus is passing by, and he takes up the proclamation that is prescribed, “Jesus, son of David, have pity on me!”

Stage III–the Perseverance that Produces–the text says, And they rebuked him, telling him to be silent. Yet he kept calling all the more, “Son of David, have pity on me!” Jesus stopped and said, “call him.” So they called the blind man saying to him, “Take courage; get up. Jesus is calling you.”

Is it true fact, that those of us who seek to put our trust in the Lord, and call on him, will often experience rebuke, hostility, and ridicule from the world. Note that the blind man ignores all of this. And so should we. He has heard the Name above all names, who alone in heaven and earth can save, and he calls upon him.

Yes, Jesus does delay, he does not answer him right away. But the blind man persevered, calling out all the more, and eventually, Jesus stopped and said, “Call him.”

Why does God delay? This is a very deep mystery, but it is clear that one of the effects of his delay would seem to be to test our faith and strengthen it. In the end, it is not an incantation that saves us, but faith. Simply shouting, “In the name of Jesus!” Is not enough. The Name of Jesus is not some incantation like, “Open sesame.” Rather, it is an announcement of faith, and faith is more than words. Ultimately, it is not words alone that save us, but the faith that must underlie those words, “Jesus! Save me”

Stage IV–the Priority that is Presented–the text says, He threw aside his cloak, sprang up, and came to Jesus.

Do not miss this important detail. His cloak was probably the most valuable thing he owned. In that climate, a very arid climate, it gets cool in the evening after sunset. The temperature drops rapidly. So critical was the cloak, that Scripture forbade the taking of a cloak as collateral for a loan:  If a man is poor, do not go to sleep with his pledge in your possession. Return his cloak to him by sunset so that he may sleep in it. (Deut 24:12-13)

But note, this man cast aside his cloak, and leaving it behind, he went to Jesus. Thus, he leaves behind perhaps the most valuable and necessary thing for his survival in this world. To miss a meal, might be inconvenient but it would not kill him. But to sleep one night, a cold night, without his cloak might well end his life through hypothermia. But leaving everything, he runs to the Lord.

What of us? What are we willing to leave behind to find Christ? An old gospel song says, I’d rather have Jesus than silver and gold. Another old hymn says, There’s nothing between my soul in the Savior. Is there? Are you willing to leave it behind?? Are you and I free enough to do so?

Stage V–The Permission that is Procured–the text says, Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, Master, I want to see!”

Why does Jesus asked this question? Can he not see what a blind man needs? Perhaps.

But honestly, healing takes courage. The fact is, in life, most seek mere relief. True healing takes courage because it brings change, and new demands. If the blind man is healed, it would no longer be acceptable that he should sit and beg. Having been healed, more will be expected of him. His life will be irrevocably changed.

Yes, to be healed requires courage. Many of us wonder, of the Lord’s delay in answering our prayers. Perhaps a question from last week’s gospel is applicable as we cry to the Lord: Do you have any idea what you are asking?” Often we do not.

Truth be told, most of us want relief more than healing. There is a big difference. The Lord is in the healing business, but most of us just want relief. Do not miss what the Lord says here. In effect, he says to the blind man, and to us, “Are you really sure you want healing?” The Lord respects us, and our freedom. He wants our consent before he goes to work. And often, though many of us think we want healing, we don’t really know what we are asking.

The Lord waits, until a request makes real sense. He knows that most of us are not always ready for what he really offers. He asks, and when our yes becomes definitive, he goes to work.

Stage VI – The Path that is Pursued–the text says, Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed Jesus on the way.

As we have already seen, true healing brings forth radical change. And now man who sat by the road begging, sees, but is also up and walking about. And what is he doing? He is  following Jesus. For faith has saved him, and faith not only gives sight, but summons us to obedience, an obedience that has us walk in the path of the Lord.

You see, (pardon the pun), faith is more than an offer of relief. True faith instills real change. A change in direction, a change in the way we walk.

And thus this gospel speaks to us of a man who was blind. And paradoxically he received his faith by hearing. For he heard of Jesus and called on him. Yes, his sight came from his hearing. And faith grants to vision by hearing. True vision, is to see Christ, and having seen him by hearing, to follow after him.

I have it on the best authority that as he followed Jesus up the road, he sang this song:

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My Soul Looks Back and Wonders How I Got Over – A Homily for the 12th Sunday of the Year

Lightening Storm
The gospel today is something of a storm journal, a kind of picture of the Christian life as we journey through a stormy world against winds contrary to the gospel. There are distinctive stages, beginning with the call of Jesus to cross to the other shore. But as we cross there are surely storms and difficulties that assail us. No matter, the charge to have and keep making the crossing remains the same. Let’s look in more detail at the stages of this gospel and see how the disciples get over to the other shore with Jesus.
I. It begins with the CALL of Jesus: Let us go across to the other side. This is not merely a call to cross an ancient lake 2,000 years ago. This summons echoes down to us individually today, as the call to journey to the other shore, to Heaven.
Such crossings are not uncommon in the Scriptures. The Jewish nation crossed the Red Sea, which God parted for them. They set out as pursued slaves, crossed over, and reached the other shore to enjoy the glorious freedom of the Children of God.  And then, too, they crossed the River Jordan to enter the promised land, which is a symbol of entering Heaven. Having made that crossing, they received their inheritance.
A lot of the old spirituals contain references to crossing to the other side as symbolic of the journey to Heaven:

Michael, row the boat a-shore Hallelujah!
Then you’ll hear the trumpet blow Hallelujah!

Jordan’s river is deep and wide,
Meet my mother on the other side.

Jordan’s river is chilly and cold.
Chills the body, but not the soul.

Allow this call of Jesus, Let us go across to the other side, to be your summons to follow Him to Heaven. The disciples boarded a wooden boat to get to the other side. We cross to Heaven by the wood of the cross.

Listen to Jesus’ call and then set out! Heaven lies ahead, just over on the other shore!

II. Then comes the COMMENCEMENT: And leaving the crowd, they took Jesus with them in the boat, just as he was.  It is one thing to be called by Jesus to cross to the other shore. It is another thing to respond and set out with Him. And thus the second stage of this gospel depicts the required response: that one set out, or commence the journey.
Note three things that are said here about the commencement of the journey: they renounce, they receive and they respect.
A.  They Renounce – The text says they “leave the crowd.” We are called to renounce the world, the flesh, and the devil. In our Baptism we renounced the devil and by extension the world, of which he is prince. Scripture says, You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (James 4:3-4). Jesus says, No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth (Mat 6:24). And yet again, I have chosen you out of the world, therefore the world hates you (Jn 15:19).
Therefore the text says that they “leave the crowd.” They forsake the wide, popular road that leads to destruction and go out on the narrow way of the cross that leads to the other shore. You cannot have both Jesus and the world; you must choose. You cannot have the crowd and its values. Jesus warns, Woe to you when all speak well of you (Lk 6:26). We must be ready to leave the crowd, forsake popular ideas, and embrace the “foolishness” of the cross.
B. They Receive – The text says that they “took Jesus with them in the boat.” That is, they receive Jesus into the “boat” that is their life. They agree to journey with Him, not the world. They let Him pilot their ship. In the baptismal liturgy not only do we renounce Satan and the pomps of the world, we also accept Christ and profess our belief in God—Father, Son, and Spirit—and in the Church, which is Christ’s Body. Now Jesus enters the “boat” of our life and leads us in the crossing to the other shore. Jesus’ command is simple, “Follow me” (Jn 12:26; Lk 9:59; Mk 2:14; Mat 9:9; et alibi).
C. They respect – The text says that they “took Jesus with them in the boat, just as he was.” Even in the Greek, this text is a bit complex. What does it mean that they took Jesus in the boat “just as he was”? Many think that the text is trying to indicate that Jesus was in fact already in the boat. Thus a possible understanding is that they took Jesus with them in the boat because in fact he was already aboard.
Perhaps, but for our purposes here, let’s take the text less literally: to accept Jesus into our life just as He is means to place no conditions on His admittance. It is to accept the real Jesus, not some fake or refashioned Jesus. The real Jesus is complex. He sets impossible demands but then forgives the worst of sinners, He is kind and understanding one moment, but stern and refusing of any excuses the next. He consoles and challenges, affirms and unsettles.
Many today have attempted to remake Jesus into a kind of “harmless hippie” who told pleasant stories and went around blessing everyone. And while it is true that He blessed many, He was a stumbling block for others. Jesus was a master preacher and storyteller but He also warned in those stories that some were sheep and some were goats, some were wise and some were foolish, some were at the feast and others were cast out into the darkness, some heard “Come blessed of my Father” and others heard “I know you not, depart from me you evildoers.” And elsewhere Jesus warned, Unless you come to believe that I AM, you will die in your sins (Jn 8:24). So Jesus is complex and we must learn to accept Him into our lives “just as he is.” St. Paul lamented, For if someone comes and preaches another Jesus than the one we preached … you put up with it well enough (2 Cor 11:4). Learn of the real Jesus and accept Him just as He is.
So having taken Jesus into the boat, they commence the journey to the other shore. But the journey is not always smooth, for the waters of this world are choppy and the winds are contrary.
III. For indeed, next comes the CONCERN: And a great storm of wind arose, and the waves beat into the boat, so that the boat was already filling. Here they are, the inevitable storms of life that will test and purify our faith. Such aspects of life often trouble us greatly.
Why does God permit such things? Why do they last so long? Why does God, who could instantly solve all things, allow trouble to go on?
He has His reasons, most of which are mysterious. However we can surely understand some of the ways in which trouble helps to purify and strengthen us. When we are in trouble we discover gifts we didn’t know we had; we gain wisdom; we learn detachment and humility. In living our questions we deepen our search and grow to appreciate the answers and the truth more. Trouble often brings maturity and helps us to hone our skills. No tension, no change. Trouble is also tied up in the freedom God allows His children. Some abuse their freedom and cause harm.
So we can get a small glimpse of why God permits trouble. Yet much is still mysterious.
Some people even notice that storms in their life increase rather than decrease after they begin to follow Christ! Well, take that as a compliment. Maybe there was a time in your life when you were traveling in a similar direction to Satan and so barely noticed him on the periphery. And then you turned around and ran right into him. Do not despair; you are still going in the right direction and Satan doesn’t like it.
Indeed another reason that those who set out on a voyage to cross the sea often encounter more storms than the “land-lovers” who stay back in mediocrity is that, frankly, there are more storms at sea.  The “sea” here is a symbol of the way of the cross as opposed to the wide road that leads to destruction (cf Mat 7:13). The way of the cross is bound to have special troubles, but the cross, though not comfortable, is necessary. Jesus says, If you were of the world, the world would love you as its own. But since you are not of the world, for I have called you out of the world, therefore the world hates you (Jn 15:19). So again, take storms like these as a compliment, a sign you have set out with Christ across the deeper waters.
And thus this storm at sea is a picture of our life in this storm-tossed world. An old hymn says,
When the storms of live are raging stand by me.
When the world is tossing me like a ship upon the sea,
Thou who rulest wind and water, stand by me.
IV. But note the CALM of Jesus that brings peace to the others: But he was in the stern, asleep on the cushion; and they woke him and said to him, “Teacher, do you not care if we perish?” And he awoke and rebuked the wind, and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm.
In life it seldom helps to be in a panic. If you want to bring peace, you have to be at peace. Jesus is not unaware of the storm, but He is not alarmed by it. He is able to sleep through it just fine. In life, two people can be involved in the same incident and yet have very different experiences.
Some years ago I was out walking with a friend when a large dog, a Golden Labrador, came lumbering toward us. I had grown up with dogs and thus could tell the difference between a dog moving aggressively and one approaching benignly seeking merely to establish contact. But my friend had not grown up with dogs and in fact had been bitten by one as a youngster. Each of us looked at the dog approaching us. We saw the same scene but reacted to it very differently. My friend was afraid, while I was delighted. He reacted angrily and defensively. I put my hand out and greeted the dog, patting it on the head and letting it smell my hand. With my experience, I was able to bring peace to the situation. An agitated reaction might well have provoked the dog to turn aggressive.
And so we see something similar here in the boat. Jesus is able to sleep peacefully in the storm, but the disciples are panicked. Jesus knows His Father; He also knows the end of the story. Do you? Have you not read that for those who love and trust in the Lord all things work together for good? (cf Rom 8:28) Why are we so afraid? Storms will come and storms will go, but if we love God we will be saved, even if we die to this world.
If you have this peace, you too will calm storms. Peaceful people have an effect on others around them. We cannot give what we do not have. Ask the Lord for a heart that is at peace, not just for your own sake but for that of others. Because He is at peace, Jesus can rebuke the storm. How about you?
V. Finally, note the CHARGE:  “Why are you afraid? Have you no faith?” And they were filled with awe, and said to one another, “Who then is this, that even wind and sea obey him?”
And thus it is that the Lord charges them to grow in faith so as to be at peace and to bring peace to others. How do we lay hold of this peace? By growing in our experience and in our wonder and awe at what the Lord can do, and by learning to trust that God is bigger than our storms and concerns. We also learn that some of the storms are actually to our benefit; they help to strengthen us, even speeding our journey along.
Faith is a way of knowing. And thus we who grow in it are less terrified of storms. We have come to experience how God delivers us and strengthens us, often in paradoxical ways, and that none of the things of this world can destroy us if we have faith.
In my own life I have made this part of the journey to greater faith. I used to be very anxious about many things. Today I am seldom anxious because I have learned by faith and experience that God is working His purposes out. Most of the things I was anxious about in the past turned out fine, or at the very least OK. And even the stunning blows contained secret gifts, hidden at the time, only to be revealed later. This is the knowing of faith, that brings calm in the storms of life.
So our charge is to have faith.
Here, then, is a quick sketch of our life as disciples. We hear the CALL of the Lord to set out. We COMMENCE our journey with Him. Whatever the CONCERNs or storms, we learn the CALM of Jesus and let it reach us by the CHARGE of faith.

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The Cross Wins, It Always Wins. A Meditation on the Gospel of the Fifth Sunday of Lent

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Consider this text from Ephesians:

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

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

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

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

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

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

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

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

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

But remember, the Cross wins. It always wins.

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

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

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

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

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

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

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

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

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

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

This song says:

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

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

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

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

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

 

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Sinner Please Don’t Let This Harvest Pass – A Homily for the 27th Sunday of the Year

There is an urgency and clarity about today’s Gospel that is often lacking in modern Christians, including the clergy. In this Gospel, the message is urgent, provocative, and clear: there is a day of judgment coming for every one of us and we simply must be ready. The message is a sobering one for a modern world that is often dismissive of judgment and certainly of Hell. Yet Jesus says clearly that the Kingdom of God can be taken from us for our refusal to accept its fruits in our life.

Parables used by Jesus to teach on judgment and the reality of Hell are often quite vivid, even shocking in their harsh imagery. They are certainly not stories for the easily offended. And they are also difficult to take for those who have tried to refashion Jesus into a pleasant, affirming sort of fellow rather than the uncompromising prophet and Lord that He is.

No one spoke of Hell more often than Jesus did. Attempting to reconcile these bluntly presented teachings with the God who loves us so, points to the deeper mysteries of justice and mercy and their interaction with human freedom. But this point must be clear: no one loves us more than Jesus does and yet no one spoke of Hell and its certainty more often than Jesus did. No one warned us of judgment and its inescapable consequences more often than did Jesus. Out of love for us, Jesus speaks of death, judgment, Heaven, and Hell. As one who loves us, He wants none of us to be lost. So He warns us; He speaks the truth in love.

Historically, this parable had meaning for the ancient Jews that had already come to pass. God had established and cared for his vine, Israel. He gave them every blessing, having led them out of slavery and established them in the Promised Land. Yet searching for the fruits of righteousness he found little. Then, sending many prophets to warn and call forth those fruits, the prophets were persecuted, rejected, and even murdered. Finally, God sent His Son, but He too was murdered. There comes forth a sentence: He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times … Therefore, I say to you, the Kingdom of God will be taken away from you and given to a people that will produce its fruit. By 70 AD, Jerusalem was destroyed; the Temple was never to be rebuilt.

The Jewish people are not singled out in the Scriptures, for we all, like them, are a vineyard, and if we are not careful, their story will be our own story. We, like the ancients, have a decision to make. Either we accept the offer of the Kingdom and thereby yield to the Lord’s work and bring forth a harvest, or we face judgment for the fact that we have chosen to reject the offer of the Kingdom. God will not force us to accept His Kingship or His Kingdom. We have a choice to make and that choice will be at the heart of the judgment we will face.

Let’s take a closer look at the Gospel and apply it to the vineyard of our lives.

I. THE SOWING – The text says, There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower.  Then he leased it to tenants and went on a journey.

Note the care and providence of the landowner (God) who has given each of us life and every kind of grace. The image of the vineyard indicates that we have the capacity to bear fruit. This signifies the many gifts, talents, and abilities that we have been given by God.

The hedge calls to mind the protection of His grace and mercy. Though the world can be a tempting place, God has put a hedge of protection around us that is sufficient to keep us safe from serious sin, if we accept its power.

But note, too, that a hedge implies limits. And thus God’s protective graces, though sufficient, mean that we must live within limits, within the hedge that keeps the wild animals of temptation from devouring the fruits of our vine.

The tower is symbolic of the Church, which stands guard like a watchman warning of dangers to us who live within the boundaries of the hedge. And the tower (the Church) is also standing forth as a sign of contradiction to the hostile world outside, which seeks to devour the fruit of the vineyard.

That the landowner leases the the vineyard is a reminder that we are not our own; we have been purchased at great cost. God and God alone created all these things we call our own. We are but stewards, even of our very lives. We belong to God and must render an account and show forth fruits as we shall next see.

But this point must be emphasized: God has given us great care; He has given us His grace, His mercy, His very self. As the text from Isaiah says, What more was there to do for my vineyard that I had not done? God loves us and does not want us to be lost. He gives us every grace and mercy we need to make it. The Lord says, As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel? (Ez 33:11) This must be emphasized before we grumble too quickly about the subsequent judgment that comes. God offers every possible grace to save us. It is up to us to accept or reject the help.

II.  THE SEEKING – The text says, When vintage time drew near, he sent his servants to the tenants to obtain his produce.

There come moments in our lives when God looks for fruits. Remember that He is the owner and the fruits are rightfully His. He has done everything to bring forth the fruit and now deserves to see the produce of His grace in the vineyard of our life, which is His own.

And what fruits does the Lord seek? The values and fruits of the Kingdom: faith, justice, mercy, peace, forgiveness, chastity, faithfulness, generosity, love of the poor, love of one’s family and friends, even love of one’s enemy, kindness, truth, sincerity, courage to speak the truth and witness to the faith, and an evangelical spirit.

Note, too, that the text says he sends servants to obtain the produce. Here also is evidence of God’s mercy. Historically, God’s “servants” were the prophets. And God sent the prophets not only to bring forth the harvest of justice, but also to remind, clarify, and apply God’s Word and warn sinners. God patiently sent many generations of prophets to help Israel.

It is the same for us. God sends us many prophets to remind, clarify, apply, and warn. Perhaps they are priests or religious, parents, catechists, teachers, or role models. But they are all part of God’s plan to warn us to bear fruit and to help call forth and obtain some of those very fruits for God. Each in his own way says, as St. Paul did in today’s second reading, Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me (Phil 4:8-9).

Yes, God seeks fruits, and rightfully so. And He sends His servants, the prophets, to help call them forth in us.

III. THE SINNING – The text says, But the tenants seized the servants and one they beat, another they killed, and a third they stoned.  Again he sent other servants, more numerous than the first ones, but they treated them in the same way.  Finally, he sent his son to them, thinking, ‘They will respect my son.’ But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ They seized him, threw him out of the vineyard, and killed him.

Thus, despite all God has done by sending His servants, the prophets, the tenants reject them all, and with increasing vehemence. Their hearts grow harder. The landowner (God) even goes so far to demonstrate his love and his will to save, that he sends his own son. But they drag him outside the vineyard and kill him. Yes, Jesus died outside the city gates, murdered for seeking the fruit of faith from the tenants of the vineyard.

And what of us? There are too many who reject God’s prophets. They do so with growing vehemence and abusive treatment. Many today despise the Church, despise the Scriptures, despise fathers, mothers, friends, and Christians in general who seek to clarify and apply God’s Word and to warn of the need to be ready. It is quite possible that, for any of us, repeated resistance can cause a hardening of the heart to set in. In the end, there are some, in fact many according to Jesus, who effectively kill the life of God within them and utterly reject the Kingdom of God and its values. They do not want to live lives that show forth forgiveness, mercy, love of enemies, chastity, justice, love of the poor, generosity, kindness, and witness to the Lord and the truth.

We ought to be very sober as there are many, many today who are like this. Some have merely drifted away and are indifferent. (Some, we must say, have been hurt or  are struggling to believe, but at least they remain open.) Still others are passionate in their hatred for the Church, Scripture, and anything to do with God, and they explicitly reject many, if not most of the kingdom values listed above. We must be urgent to continue in our attempt to reach them, as we shall see.

IV. THE SENTENCING – The text says, What will the owner of the vineyard do to those tenants when he comes? They answered him, ‘He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.’ Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.

Here then is the sentence: if you don’t want the Kingdom, you don’t have to have it. At one level, it would seem to us that everyone wants the Kingdom, i.e., everyone who has any faith in God at all wants to go to Heaven. But what is Heaven? It is the fullness of the Kingdom of God. It is not just a place of our making. It is that place where the will of God, where the Kingdom’s values are in full flower. But as we have seen, there are many who do not want to live chastely, do not want to forgive, do not want to be generous to and love the poor, do not want God or anyone else at the center, do not want to worship God.

Self exclusion – Having rejected the Kingdom’s values, and having rejected the prophets who warned them, many simply exclude themselves from the Kingdom. God will not force the Kingdom on anyone. If you don’t want it, even after God’s grace and mercy and His pleading through the prophets, you don’t have to have it. It will be taken from you and given to those who do want it and appreciate its help.

The existence of Hell is rooted essentially in God’s respect for our freedom, for we have been called to love. But love must be free, not compelled. Hence, Hell has to be. It is the “alternative arrangement” that others make for themselves in their rejection of the Kingdom of God. At some point, God calls the question, and at death our decision is forever fixed.

Yes, Hell and the judgment that precedes it, are clearly taught here and in many other places by Jesus (e.g., Matt 23:33; Lk 16:23; Mk 43:47; Matt 5:29; Matt 10:28; Matt 18:9; Matt 5:22; Matt 11:23; Matt 7:23; Matt 25:41; Mk 9:48; Luke 13:23; Rev 22:15; and many, many more). This is taught by a Lord who loves us and wants to save us, but who is also well aware of our stubborn and stiff-necked ways.

What is a healthy response to this teaching? To work earnestly for the salvation of souls, beginning with our own. Nothing has so destroyed evangelization and missionary activity as the modern notion that everyone goes to Heaven. Nothing has so destroyed any zeal for the moral life or hunger for the Sacraments, prayer, and Scripture. And nothing is so contrary to Scripture as the dismissal of Hell and the notion that all are going to Heaven.

But rather than panic or despair, we ought to get to work and be more urgent in our quest to win souls for Christ. Who is it that the Lord wants you to work with to draw back to Him? Pray and ask Him, “Who, Lord?” The Lord does not want any to be lost. But, as of old, He still sends His prophets (this means you) to draw back anyone who will listen. Will you work for the Lord? Will you work for souls?  For there is a day of judgment looming and we must be made ready for it by the Lord. Will you be urgent about it, for yourself and others?

Photo Credit: Jean-Yves Roure

This video features the words of an old spiritual: Sinner please don’t let this harvest pass, and die and lose your soul at last. I made this video more than a year ago and in it there is a picture of Fr. John Corapi preaching. Since I made it long before his recent “troubles,” please do not attribute any implication from me by its inclusion; it is simply indicative of the “age” of the video.

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It is Easier to Wear Slippers than to Carpet the Whole of the Earth. A Meditation on the Gospel for the 18th Sunday of the Year

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

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

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

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

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

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

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

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

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

Notice the threefold basis of the disciples evasion:

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

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

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

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

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

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

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

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

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

Observe two things about the five loaves and two fishes.

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

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

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

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

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

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

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

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

Jesus says, bring them to me.

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

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

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

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

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

This song says,

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

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

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Always Remember – A Homily for the 11th Sunday of the Year

Francken_Feast_in_the_house_of_SimonEvery now and then some will suggest that the Church should speak less of sin and instead emphasize positive things. After all, it is said that one can attract more flies with honey than with vinegar. In that vein, we in the Church have been collectively de-emphasizing sin to a large degree for more than forty years. And in spite of the saying, our churches have been getting emptier and emptier. Maybe this is because people are just a little more complicated than the flies in the old saying.

In today’s Gospel, Jesus provides the reason our churches are getting emptier. Simply put, there is less love. He says, But the one to whom little is forgiven loves little. (Luke 7:47)

Why is this? As Jesus says, we love little because we have little appreciation for what the Lord has done for us and for the debt He paid on our behalf. And why is that? Because debt for sin is no longer preached the way it should be and thus we are less aware of just how grave our condition is. This in turn diminishes love, and a lack of love leads to absence and neglect.

Understanding sin is essential for us to be able to fully comprehend what the Lord has done for us. Remembering what the Lord has done for us brings gratitude and love. Again, to those who want the Church to de-emphasize sin, Jesus provides this warning: But the one to whom little is forgiven, loves little (Luke 7:47).

That was the short version of my sermon, the “TV Mass” version, if you will. If you wish to ponder more, here is further commentary:

I. Rich Love – The Gospel today opens with a sign of extravagant love. The text says, A Pharisee invited Jesus to dine with him, and he entered the Pharisee’s house and reclined at table. Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.

There is disagreement as to the value of the ointment referred to in this passage. Some opine that the woman is wealthy on account of prostitution, and could thus afford an expensive ointment. That could be, but her tears were far more costly than any ointment. Her tears are the costliest thing in her life, born out of great pain and sorrow.

While many of her sorrows are likely the result of her own foolishness, that does not decrease her pain; rather, it increases it. Yes, the costliest thing with which she anoints the Lord’s feet is her tears. There is nothing more precious to the Lord than the love of His faithful, turning to Him in sorrow and repentance for their sins—no greater gift.

In Jesus’ day people ate a formal dinner while reclining on the floor, on a mat, on their left side. Their feet were behind them and they ate with their right hand. This explains the ability of the woman to approach Jesus’ feet from behind.

In this sense the woman is able to “surprise” Jesus with her love. Perhaps she is not ready to look upon His face and behold His holy countenance. She begins with His feet, the lowliest aspect of His sacred humanity. She humbles herself to serve the part of Him that most engages with our lowly earth. On his feet, even the Son of God has calluses, perhaps even a wound or two. Yes, there she sees reflected her own humility, sees her own calluses and wounds. There she discovers the first wounds that Our Savior endured for us, wounds that reflect that He knows what this world can do to a person.

She loves, sharing the incalculable gift of her sorrows: sorrow for her own sin and sorrow on account of others who have sinned against her. She finds a friend in Jesus, who, though sinless Himself, has suffered mightily on account of the sins of others and would suffer more.

Such love, such relief! And, as we shall see, her love is rooted in an experience of mercy. And her experience of mercy is rooted in a deep knowledge of her sinfulness. That experience has led her to deep gratitude for the love that the Lord had shown her. As we shall also see, her experience of the depths of God’s mercy is something we must all experience.

We, too, are called to go to the Lord in sorrow and love. What is the first thing we see when we look up from the foot of the cross? His feet. There, like the woman, we are called to love, to weep for our sins, and to remember His mercy for us.

II. Rebuke – When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.”

This is a dangerous comparison. The Pharisee accounts himself and others to be better or more holy than she. He seems to have no idea that he is also in need of grace and mercy.

There is a great risk in thinking that we can get to Heaven merely by being better than someone else. That is not the standard. The standard to reach Heaven is to be like Jesus. If we truly internalize that, it’s obvious that we are all going to need a lot of grace and mercy to even stand a chance! Yes, to this Pharisee and to some of us, the cry must go out, “Danger (Will Robinson)!”

The danger for us is one that prevents us from experiencing God’s grace, mercy, and love. The danger is our prideful presumption that we are less needy than others who are more sinful.

While it is true that on a strictly human level some have sins that are more serious than those of others, from the divine standpoint we are all poor beggars who don’t stand a chance in comparison to God, who is perfection and pure holiness. Even if I were to have $500 while you had only $50, the true value necessary to be able to endure God’s holiness would be closer to $500 trillion! Any differences that may exist between you and me are nothing in comparison to the boatloads of grace and mercy we will each need to ever hope to see God.

The Pharisee’s exasperation is born out of blindness to his own sin. Being blind in this way, his heart is ill-equipped to love or even to experience love. He has no sense at all that he even needs it! His sense is that he has earned God’s love and that God somehow owes him. But God does not owe him. The Pharisee’s only hope is grace, love, and mercy from God.

Having no sense of his sin, the Pharisee smugly dismisses the woman’s action as reprehensible. He even considers Jesus naïve and of no account for accepting her love. Jesus is not naïve; the Pharisee ought to be rather more careful, since the measure with which he measures will be measured back to him. The Pharisee’s lack of mercy for the woman brings a standard of strict justice on him. He is badly misled, because he cannot endure this sort of justice.

III. Rejoinder – Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said. “Two people were in debt to a certain creditor; one owed five hundred days’ wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?” Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.”

This is the central point of this Gospel, a point we have too widely set aside today: to appreciate the glory of the good news we must first lay hold of the bad news. We must grasp the depths of our sinfulness in order to appreciate the height of God’s love and mercy.

In this modern age, which minimizes sins and says, in effect, “I’m OK; you’re OK,” there is little understanding of the enormity of sin. And thus there is little appreciation for the glory of God’s steadfast love and mercy.

Jesus could not be clearer. Until we recognize the “bill” for our sins and grasp that we cannot even come close to paying it, we will make light of mercy and consider the gift of salvation that was earned for us with His blood as of little or no account.

How tragic it is, then, that many in the Church have stopped preaching about sin. The effect, as was mentioned above, has been to minimize love and to empty our churches. Knowledge of our sin, if such knowledge is of the Holy Spirit, leads to love. In this Gospel, Jesus points to the woman as a picture of what is necessary.

IV. Remembrance – Jesus points to the woman and says, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven because she has shown great love. But the one to whom little is forgiven, loves little.”

Yes, behold her love, a love that is the fruit of a recognition of what the Lord has done for her. She knows and remembers that she has been forgiven much. What the Lord has done for her is fixed in her mind, and she is grateful and different because of it.

This is the heart of what it means to remember. Has not the Lord told us to remember what He has done for us? Indeed, He says it at every Mass: “Do this in remembrance of me.” What does it mean to remember? It means to have so present in your mind and heart what the Lord has done for you that you are grateful and different because of it.

This woman cannot forget what Jesus has done for her. She remembers, she is grateful, and she is different.

We, too, must be willing to go to the foot of the cross and to let it dawn on us what the Lord has done for us, to let it dawn on us so that we are grateful and different, so that we are moved to love for the Lord and for others.

Go with me to the foot of the cross and pray:

Foul and festering are my sores,
at the face of my own foolishness.
I am stooped and turned deeply inward
And I walk about, all the day in sorrow.

I am afflicted and deeply humiliated
I groan in the weeping of my heart.

Before you O Lord are all my desires,
And my weeping is not hid from you.
My hearts shudders, my strength forsakes me,
And the very light itself has gone from my eyes (Psalm 38).

It is there, at the foot of the cross, that we can begin to comprehend His mercy. It is there in the shadow of our own sins that the power of His mercy breaks through our broken and humbled hearts.

I Love the Lord for he has heard
The voice of my lamentation.
For he turned his ear to me
On the day I called to him!

The lines of death had surrounded me,
And the anguish of Hell had found me.
In my tribulation and sorrow I called on the Lord,
“O Lord save my soul!”

Ah, The Lord is merciful and just,
Our God has had mercy!
The Lord guards his little ones.
I was humbled and he saved me!

Be turned back my soul to your rest,
My eyes, from tears, and my feet from slipping!
For I will walk in the presence of the Lord,
In the land of the living (Psalm 116).

Always remember what the Lord has done for you. Go to the foot of the cross. Let the Lord show you what he Has done for you. Always remember; never forget. If you do, you will be grateful and different.

Yes, remember what the Lord has done for you. That is, let what the Lord has done for you be so present in your mind and heart that you are grateful and you are different.

Always remember.