Eleventh Sunday in Ordinary Time (June 17th, 2018)

Today’s first scripture is an excerpt from the 17th chapter of the Book of the Prophet Ezekiel, one of the most beautiful and interesting texts of the Old Testament.

Ezekiel is a priest who is trying to prepare the Israelites for what will be one of the most catastrophic events in their history.  In the year 587 BC, the lands of the Israelites will be invaded by the armies of Babylon, Jerusalem will be ransacked, the royal house of David put to the sword, the temple will be destroyed and the people scattered, enslaved and sent into exile.

In the 17th chapter of his book, Ezekiel offers an allegory which explains how an arrogant and foolish political decision was the turning point for this disaster.  The king will break a treaty with the Babylonians, attempt to form with alliance with the Pharaoh or the Egyptians, and in doing so will provoke Babylon to invade.

This is harsh for the Israelites to hear, because Ezekiel places responsibility for the catastrophe on the Israelites themselves, a reckoning he believes is necessary if they are to repent.  Truth sets us free- all the biblical prophets insist on this and it is especially coming to terms with the hardest truths we refuse to admit that do the most to free us from our self-deception.

At the conclusion to Chapter 17 is the scripture passage we heard this morning.

The meaning is that though the Israelites have been cut off, indeed, cut down, by the terrifying events of 587 BC

In this respect, the surviving Israelites are like the “crest of the cedar tree” that Ezekiel is referencing.  The Lord will take this remnant of a once great and now fallen tree and from it will renew its life.  In other words, the Israelites, reduced and humiliated, will, through God’s power, be restored.

The events of 587 BC haunt much of the Old and New Testament.  In fact, much of what the Lord Jesus has to say about the Israelites concerns the fulfillment of the promises and insights of prophets like Ezekiel.  We know little about the events of 587 BC and their significance, which is one reason why there is a tendency for the scriptures to sound strange, even unintelligible to us.

The sages and saints of the Church have understood that the story of the Israelites from the Old Testament has a great deal to tell us about the story of the Church.  And this is how we can try to understand Ezekiel’s insights.  Coming to terms with our own complicity in events that have diminished the Church is what a prophet like Ezekiel imparts to us.  Admitting the hard truth that if the Church is not flourishing, it is far too easy to blame someone else, rather than accept what we ourselves have done or failed to do, is a necessary crucible.  And further, remembering the Church did not begin as a massive international institution with seemingly unlimited resources and unassailable prestige.  How did the Church begin?  It began small.  And in every age, when through human wickedness the Church falters and fails in her mission, God preserves enough of what is good to assure that the Church continue.

It is most often through small movements, small communities, that the Church is reformed and renewed.  It seems that this is God’s favored way of doing things- he can even take the seemingly diminished and withered Church that is the experience of so many, and from that remnant, make the Church bloom with renewed life and vigor.

The second scripture for today is an excerpt from St. Paul’s second letter to the Corinthians.

The Apostle speaks about his body and our bodies and in doing so he makes a very important point about the Christian way of life- our bodies matter.  But why does the body matter so much for the Christian?

Because it is the Body of the Lord Jesus revealed in his Incarnation that saves us; it is into the Body of Christ, the Church, that the Lord Jesus gives his way of life to us, it is the Body of the Lord Jesus given to us in Eucharist that sanctifies and sustains us, and it is the suffering bodies of the poor in whom Christ dwells that we serve the Body of Jesus himself.

Knowing Christ, encountering Christ is not simply a matter of our mind or our emotions, but of our bodies and it is through our bodies, practicing the Faith of the Church in worship, Sacraments and works of mercy that Christ redeems us all.

Christ reveals himself in a body, a body like our own and in our bodies that his salvation happens to us.

It is mistake to reduce our faith to having the right ideas or thoughts or having the right kinds of feelings- as if ideas and thoughts and feelings are all that it means to be a Christian.  Christian Faith is about the significance of bodies, Christ’s Body, the bodies of our neighbors, and yes, even our own bodies.

This physicality of the Christian way of life is hard for many to take.  Bodies are, after all, messy, often times non-compliant, and very difficult for us to deal with.  A faith that is reduced to ideas and feelings is far less demanding than dealing with bodies.  But the significance of the body is a non-negotiable necessity for the Christian for God in Christ has chosen the significance of our bodies.  How so?  By accepting for himself a body, a human nature, and through that body, living like us, a real, human life.  In doing so, God made the body, our bodies an inescapable fact of our faith and a necessary route of access to him.

Finally, in his Gospel, the Lord Jesus speaks of the kingdom of God, testifying that it will always first manifest itself in what is small, like seeds sown, and as a particular example, a seed as miniscule as the mustard seed, which can produce an enormous plant.

Now, I know we Christians have a tendency to spiritualize the kingdom of God, thinking of it as being an otherworldly reality like heaven, but this is really a mistake.

Connect our first two scriptures with this Gospel: Ezekiel speaks of the restoration of an actual people in this world, the Israelites and St. Paul emphasizes the physical, bodily reality of our faith.  And in his Gospel Christ speaks about a kingdom, a kingdom that starts small and has the potential to grow and grow.

This kingdom of which Christ speaks is a new kind of Israel in this world, a kingdom composed of real flesh and blood, of bodies.  This kingdom is the Church and the Church has and will always start small, but it isn’t supposed to just stay small, because like the small seeds Christ references in his Gospel, the Church is filled with the potential to grow and grow and grow.

The Church is the kingdom of God.  And the seeds of the Church have been given to us to sow into the world.  The seeds of the Church are small, and as such, many Christians try to protect them, keeping them safe as if planting them in the world would mean they would be lost.  But this over protectiveness simply results in a Church that never realizes its purpose and the life that the Church does have ends up withering away and dying.

The task of every generation of Christians is to sow the Church, to plant the Church in the world, that is, to facilitate the growth of the Church and in doing so bring the kingdom of God to life- not just in heaven, but in the here and now.

This task is not something that can be delegated away to religious professionals, it is the mission of every Christian.  So, ask yourself now, because the Lord Jesus himself is going to ask each of us later, and our answer is going to matter more than anything else- are you sowing, planting the seeds of Church and helping the Church to grow?  Or are you missing in action in the fields of the world or worse, tearing up what he has already planted?



The Solemnity of the Most Holy Trinity (May 27th, 2018)

Today the Church celebrates the revelation of God as the Trinity.

The Trinity is who God is- there is one God who is the Father, the Son and the Holy Spirit.

As I said this is a revelation, meaning, that God shows himself to be the Trinity. The Trinity is not an idea about God or a theory about God. Instead, the Trinity is a revelation about God that comes from God himself. The Trinity is not an opinion about God, but a revelation from God, meaning that God tells us who he is, and what he reveals about himself is that he is the Trinity.

We know of the revelation of the Trinity from the Lord Jesus, who while witnessing to the truth that there is one God, he also presents himself as speaking and acting in the person of God, while at the same time testifying to his relationship with God as Father and sending forth God to us as Holy Spirit.

The revelation of the Trinity is Christ’s revelation. It is not something the Church made up to compensate for inconsistencies in her doctrines, but it is the truth about God that the Church receives from Christ himself.

Saints, sages and scholars have presented numerous ways of thinking about the revelation of the Trinity- these ideas gesture towards the reality of the Trinity, but they do not explain it. God is not a problem that can be solved. Nor can the truth about God’s revelation be reduced to our explanations or ideas. I realize that because the revelation of the Trinity inevitably involves referencing realities that are numerical- one God and three divine persons, that there is a tendency to think of the Trinity as some kind of mathematical theorem, an equation of sorts, as if the Church is adding up one plus three and somehow coming up with one, and so we rack our brains trying to think our way through a math problem, rather than facing up to the truth that in the Trinity, God reveals something significant about himself that we could not have figured out and cannot fully understand.

This does not mean that we simply throw up our hands and move on, but that we acknowledge with humility that while we can know God, even relate to him as one relates to a person, we cannot control God and reduce him to our categories of understanding, emotions and experiences.

Whatever we might think about God or feel about him, God is always serenely himself. He doesn’t need our ideas or feelings to be who he is. God is always, as the great St. Anselm opined- that than which nothing greater can be thought. I would dare to add to that that God is also that than which nothing greater can be felt. Just as God cannot be reduced to a matter of our mind, he also cannot be reduced to a matter of our feelings.

In fact, the revelation of the Trinity does, in a way, relativize or radically position all the thoughts, feelings and opinions we might have about God. Whatever we might think or feel or postulate about God, God gives to us the answer of who he really and truly is. God is the Trinity. Whatever we think or feel about God is measured against his own revelation. The Trinity is God’s way of indicating to us that whatever it is that we think that God is or whatever our feeling about God are, the truth of God’s revelation is far richer and infinitely more important.

Just a few more insights:

The Trinity reveals that God is one. In other words, there is only one God. This revelation gestures towards not only the truth about God, but a truth about ourselves- the truth that in our selfishness and sinfulness that we are makers of idols. Humans are quite proficient at taking created realities and elevating them to the status of God. We did that for centuries, taking powerful natural realities like the sun, the sky, and creatures of the earth, and creating cults of these things, hoping to gain a share in their power. But these things are not God.

More common now is to take our desires and elevate them to divine status, making them our ultimate concern. Think about how much we value wealth, pleasure, power and honors, and how our preoccupations with these things, attaining them, sustaining them is akin to a cult. We may not call these things gods, but through our behavior reveal that we certainly believe that this is what they are.

The revelation that God is one indicates to us that we have to make a decision about what God we will worship- we can’t just pick and choose. There is one, true God and the choice we must make us the one, true God or our idols. In this respect, the revelation of the Trinity compels us to a decision- will we give our lives over to God revealed by Jesus Christ, or will we give our lives over to the false gods that oppose him. Not to decide is to decide. We are compelled to a decision.

As a Christian, you do not believe that God is an abstraction or an emotion, or something that you can create out of your ideas or experiences. Further, God is not the sum total of your opinions about God. God is who Christ reveals God to be and this revelation is the Trinity.

Second, the Trinity reveals that God is Father, Son and Holy Spirit. This is what Christians mean when we say God is Love. When we Christians say God is Love we aren’t saying our love is God or that our love justifies whatever it is that gives us what we want, but that God is a relationship called the Father, Son and Holy Spirit. It is through this relationship that God relates to his creation and to each of us personally. The revelation here is that God’s love looks like something, it is not an abstraction or merely a matter of emotions. God tells us what his love looks like, giving us the categories that best describe his love and he reveals his love to be the relationship of Father, Son and Holy Spirit.

Our takeaway from this is that God is not an indifferent cosmic force or a big being that sets the universe in motion are then moves on to other interesting projects. That God is Father, Son and Holy Spirit, reveals that God is personal and capable and interested in relationship with us.

Thus, when Christ reveals what he wants our relationship with him to be, he does not use the categories of math or science, but of becoming the children of God and living as his friends. One cannot have a relationship like this to a cosmic force or an idol, but only to a God who is personal and capable of relating to us and being in relationship with us.

This leads to another important insight- Christ did not come into this world so as to reveal a system of ethics, establish a social service institution, or provide political commentary. These are all things that are important to us, and what the Lord Jesus reveals has deep impact and influence in regards to all of them, but they are not the reasons for his revelation. Christ comes so as to offer to us a relationship with the living and true God. That’s what being a Christian is about- accepting that offer. The Trinity shows us the God who offers us a relationship and the form that relationship will take. A relationship with God in Christ means that you will call God your Father and Christ will be your brother and through the Holy Spirit you will know God with the intimacy of a friend. All this is Christ’s revelation. All this is the reason Christ came into the world, accepting a human nature and living a real, human life.

Finally, Christian faith is mysticism. By this I do not mean that it is arcane or esoteric or irrational, but that our faith cannot be reduced to our privileged ideas or concepts or categories. Why? Because it is an encounter with the living and true God. The Trinity indicates this to us. God is not a creature of our own making. He doesn’t need us in order to exist. He doesn’t have to love us. He is not manipulated by our prayers and the way of life he gives to us is not for his benefit, but for ours. We offer him nothing that would make him greater than he already is, and we can do nothing that would make him less than who he is.

By mysticism I mean that we come to know God, not simply through the postulations of our minds, the passion of our emotions or through the striving of our will, but because God has chosen to reveal himself to us. He doesn’t have to, but he does. This revelation of God has a form, and that form is the Trinity, and it is through this form that God makes himself known and invites us to know him.

This is the mystical truth that the Church reminds us of today on this great solemnity of the Trinity.



DT 4:32-34, 39-40

Sixth Sunday of Easter (May 6th, 2018)

The Church’s first scripture for today is an excerpt from the New Testament book Acts of the Apostles.

The Book of Acts continues the story of the Lord Jesus, a story that begins with his revelation in the human body of Christ. Remember: The Lord Jesus is God, the one, true God, who has out of love for humanity, indeed all his creation, accepted for himself a human nature and lived a real, human life. The revelation of God in Christ is called the Incarnation and we hear testimony to the Incarnation in the Gospels- Christ’s followers encountered in him God in our flesh, in a body. God did not make himself known as a nebulous cosmic force or as an idea or as a feeling, but as a living divine person who meets us face to face in a human body.

The Gospels tell us the first part of the story of God’s Incarnation in Christ. Acts of the Apostles tells us the second part of the story- a story of which we are all a part.

This story, the second part, concerns the revelation of God in Christ in a new kind of body- a body called the Church. I know for many Christians the Church is merely an institution, a faith-based corporation, an ethnic identity. But the scriptures never describe the Church in these terms. Instead the Church is mysteriously and really Christ’s body- living and acting in the world. When we get that, then we get the Church, we understand what the Church is supposed to be about.

The Church is supposed to do for the world what Christ did in the revelation of his body, in the revelation of his Incarnation.

Today’s scripture from Acts recalls the testimony of the Apostle Peter and what he tells us is that the Church is meant to be a gathering of all the nations into a relationship with God in Christ. What this means is that Church cannot just be our own private club or limited to our own ethnic identity. Instead, the Church manifests its identity and mission in universality- the meaning of the word “Catholic”.

God in Christ intends for the whole world to know him and share a relationship with him in the Church. The Church is healthy and accomplishing its mission when it intentionally sets out to draw people in. This mission, to go out in order to draw people in is not just the universal mission of the Church, but the local mission of the Church. In other words, what Peter talks about in the Book of Acts today is meant to be happening here.

Your parish is not your social club or a community center. A parish is your mission territory- and its purpose is to be for others an encounter with the living and divine person of Jesus Christ and your mission is to go out into this territory with the invitation that Christ can be known, loved and served here. What are you doing, what are you willing to do, to accomplish this mission?

The second scripture for today is an excerpt from the First Letter of John, and in John’s testimony he tells us that love is foundational to the Christian way of life because God is love. How does he know this? John has himself encountered God in Christ and knows from this encounter who God is and what God wants.

We may have ideas about God or feelings about God, but these ideas and feelings are not in themselves enough to reveal who God is and what God wants. God reveals himself to us, not just in our ideas or feelings (or even primarily in our ideas and feelings) but in Jesus Christ. It is from him that we know who God is and what God wants. Without Christ, we are likely just making things up, relying on opinions driven by our egoism rather than relying on a revelation that comes to us through an act of divine grace. The former is an idol. The latter is the truth that sets us free.

John also speaks in his testimony about love, and our reference point to understand love are not our ideas and feelings, but Christ himself, who shows us what love really and truly is. Love is not merely romantic affection or sentimentality, but an act of will through which we give to others what is really and truly good.

Note that this means that love is not just giving to others what they want or what they deserve, but what is good. This is what God in Christ does for us- he doesn’t just give us what we want to prove his love, and he certainly doesn’t give us what we deserve, but he gives to us what is good and in doing so he “proves” his love for us, and just as importantly, shows us what love really and truly is.

Love in our culture is understood as getting what one wants. It is the feeling of satisfaction that comes when this happens. In regards to all this, Christian love, as revealed in Christ, is a great contrary move and the great temptation is for Christians to abandon their unique way of loving so that we might make ourselves more palatable to the culture. This is a grave mistake. And when Christians do this, true love, real love, will never be revealed.

It is hard to love as Christ did. It is difficult to bear the love of God in Christ into a culture that resists one’s efforts. But this is our mission as Christians. It’s why we are here. And if we don’t do our mission no one else will.

God in Christ gives extraordinary testimony in his Gospel- he calls us his friends. No one is friends with a feeling. No one is friends with an idea. No one is friends with a cosmic force. No one is friends with an institution. You can only be friends with a person and this is what God in Christ is- a living, divine person who offers us a relationship with himself and tells us that he wants to be our friends.

How do we become friends with God in Christ? Keeping his commandments.

The commandments of God are not just arbitrary rules imposed on us to kick us into line, but they are a way of life, a way of life that indicates what our relationship with God actually is. Christ distills his commandments into one profound insight- to love one another as he loves us.

There is nothing sentimental about any of this. Loving another person as Christ loves us means willing what is good for that person, even if that goodness is not deserved, even if that goodness is refused. It is the kind of goodness that is willing to forgive a betrayal and cruelty as terrifying as the cross and is willing to descend into death to recover a soul that has been lost. That’s the kind of love that shows us to be the friends of God in Christ.\

Christian love is something unique. It doesn’t mean just being a good citizen or having a heart of gold. It cannot be accomplished merely by volunteerism and it demands more of us than just supporting our favorite causes. Christian love is about learning to live like and act like God in Christ. Inasmuch as we do this, we are the friends of Jesus Christ.


Fifth Sunday of Easter (April 29th, 2018)

The Church’s first scripture today is an excerpt from the New Testament Book entitled “Acts of the Apostles”.  The book of Acts is a continuation of the Gospel of Luke and whereas the Gospel of Luke presented the story of the Lord Jesus acting in the world and in the lives of his friends and followers in the body of his Incarnation, the book of Acts presents the Lord Jesus acting in the world and in the lives of his friends and followers in a new kind of body- the body of Christ which is the Church.

You see, the Church is not just a faith-based non-profit corporation or community center or institution.  The Church is both mystically and really the Body of Jesus living and acting in the world.  When we get that understanding of the Church right the profundity of our lives as Christians and the urgency of our mission as disciples becomes really and truly evident and real.

Now, in our scripture from Acts of the Apostles we hear of Saul, a convert to the Faith of the Church, who we learn is not a very popular fellow.  In fact, he is kind of a pariah, viewed with fear as derision by his fellow Christians.  Why is this?  Remember, Saul was a persecutor of the Church.  In fact, his efforts led to acts of violence and murder against Christians and so even in light of his remarkable conversion, folks are understandably angry with him and suspicious of his motives.

A Christian by the name of Barnabas acts as an advocate and friend of Saul and helps him to establish trust and to find his mission in the Church.  Saul will eventually take the name Paul and we know him as St. Paul and his testimony, through his letters, are known to us as holy scripture, reverenced as genuine witness to the faith of the Apostles.

Just as Barnabas guided Paul, so now Paul guides us still, each time we hear his words proclaimed.  In fact, in the great genealogy of the Church’s faith, our own faith can be traced back to that friendship of Barnabas and Paul.

The lesson?  No one comes to the faith alone and no one’s faith can be sustained for very long in isolation.  All of us are Christians because someone at some point brought us to the Lord Jesus and helped us to find our place in the Church.  Who is your Barnabas?  What Barnabas did for Paul should not be understood by us as a task for religious professionals or Church bureaucrats, it is the common and shared mission of all the baptized, of all believers.

The Church grows and flourishes, not simply as a result of annual collections, but because Christians are willing to extend to others the invitation to know Jesus Christ in the Church and to share with them the Church’s unique way of life.

If Christians are unwilling or unable to do this, then no pastoral plan, mission statement or capital campaign can save the Church from decadence and decay.  Always remember, in the beginning there were none of the things that we have come to rely on to grow and support the Church- there were no parishes or dioceses, there was no infrastructure or bureaucracy.  No one understood the Church as an expression of their ethnicity or culture.  Nothing about the Church was taken for granted.  What did the Church have?  Relationships.  Primarily a relationship with Jesus Christ, which expressed itself in their relationships with one another.

Those relationships were not closed, making the Church an exclusive club, but were open to others (open even to a person like Saul, who had hurt them so terribly!).  The Church grew because Christians were willing and in fact saw it as their mission to share the relationship they had with Christ and the Church with others.  That’s what grows the Church.

The Church’s second scripture for today is an excerpt from the First letter of John and in this text we hear testimony to the relationship of love to the commandments of God- in other words, love is not primarily or simply an emotion or a feeling, but an act of your will to do what is good, to do what God wants you to do.

What God wants us to do is to keep his commandments, and in this way, the First Letter of John insists, we learn what it truly is to love.

The relationship between love and the commandments of God is contrary to much of what our culture presents as love- love is understood primarily as an emotion or an intuition to follow one’s heart, which means to do what is emotionally satisfying.  The commandments of God are many times presented as a foil to this quest, inhibiting, rather than facilitating love.

But the sense and sensibility of the Scriptures, insists that true love is found in the commandments of God and that love is not an emotion, but an act of our will in which we seek to do what God asks us to do.  What God asks us to do is not left shrouded in mystery, but it is expressed in his commandments and his commandments are not abstract, but concrete, not theoretical, but practical.  Not difficult to understand, but at times hard to do.

If you want a thick description of what this looks like concretely, look into what are called the corporal and spiritual works of mercy, for in these you can discern the kind of love that emerges when we seek a way of life ordered and directed by the commandments of God.

And there is the lesson: true love, real love, happens only in relation to the commandments of God.

Finally, in his Gospel, the Lord Jesus testifies that his relationship with us is like that of a vine to branches.  In other words, he is the source of the nourishment that enables us to flourish and grow.  The fruit of our vines are works of holiness, virtue and love, from which our testimony to Christ becomes credible and from this testimony, the Church thrives and expands.

Our lives as Christians are not self-sustained or self-directed.  Being a Christian is not an act of self-expression.  Instead, to be a Christian is to live in relationship with Jesus Christ and this relationship is integral and necessary to who we are and to our unique way of life.

Our relationship with Jesus Christ is not merely a matter or ideas or emotions, but of being connected in concrete, tangible ways with Christ.  This is what the Sacraments are for us.  This is what the Mass is all about.  This is what service to the needs of our neighbors and to the poor is all about.  Sacraments are not just cultural expressions, but expressions of Christ’s relationship to us.  The Mass is not just an expression of the community’s values, but an expression of Christ’s relationship with us.  The opportunity to love and serve our neighbors or the poor is not just good citizenship or volunteerism, but a way of loving and serving Christ.

When the Sacraments become only expressions of culture, the Mass merely community self-expression and service merely volunteerism, then we have become like branches detached from the vine, and the faith, indeed the Church, will wither away and die.

Being a Christian is being in relationship with Jesus Christ and being in relationship with Jesus Christ is being in relationship with his Church.

This, friends, expresses the “golden thread” that is tying our scriptures for today together.  Indeed, it is the “golden thread” that connects all Christians together.

We are not as Christians in relationship to an ideal or a culture or an obligation, but to a living divine person, who for the sake of his love for us, accepted a human nature like our own, and lived a real, human life.  This living divine person has given himself the name Jesus and makes his presence known to us through his Church.

All this means that we are not exiles in this world, nor are we alone.  God is not an indifferent cosmic force, but a living person who seeks to meet us face to face and in Jesus Christ calls us his friends.  He is with us in this world, even now, and our relationship with him gives our lives meaning and purpose.  In the Sacraments of the Church we encounter him, and that encounter changes us, makes us different.  Death does not sever our relationship with him, but has in fact, been transformed by Christ as the means to take us to him.

A relationship with Jesus Christ is what being a Christian is about and if we don’t think it is, if we don’t live like it is, then we are missing the point.


Fourth Sunday of Easter (April 22nd, 2018)

The Church’s Gospel for today presents the Lord Jesus’ testimony to his identity and mission- who he is and what has he come to accomplish.

Christ the Lord tells us that he is the good shepherd.

What does this mean?

For many, the image of Christ the Shepherd evokes the image of green rolling pastures and a quiet bucolic countryside, free of care and worries. Christ is the Lord of a Christianized version of the Elysium fields, the master of a retreat and respite from the troubles of life, the gentle presider over a safe space of comfort and security. Such musings are coupled with an understanding of the Lord Jesus that is entirely meek and mild, very much like the lambs over which he watches.

However attractive this image of Christ the Shepherd is to us, it fails to capture the biblical imagery, which the Lord Jesus is calling forth in today’s scripture from the Gospel of John.

The image of a shepherd is, biblically speaking, coded language, it’s a metaphor, not simply for the gentle presider of a care free respite from the troubles of life, but for the leadership of the Israelites- the priests, prophets and especially the kings, who had a divine mandate to lead the Israelites along the paths of fidelity to God and righteousness in their daily lives. The ideal of the Good Shepherd was often contrasted with the reality of bad shepherds- the priests, prophets and kings of the Israelites repeatedly missed the mark, endangering the flock and leading the people into dark and dangerous situations.

Thus, then, we hear in the testimony of the Old Testament prophet Jeremiah (Chapter 3) that Lord will act to give Israel good shepherds, but more than this, that he will become the Good Shepherd- no longer will the Israelites languish under thrall of wicked or incompetent kings, false prophets, and double-dealing priests, but God will come himself and lead his people as priest, prophet and king. The Lord will be their shepherd and they the people “shall not want”.

Christ testifies in his Gospel that this vision of the prophet Jeremiah is fulfilled in his very person- he is God the Good Shepherd. Remember who the Lord Jesus is- he is God, who accepts a human nature and lives a real human life and who reveals himself as fulfillment of the hopes of the prophets- one of those greatest hopes being that the Lord would be for his people their leader, their protector, their guide- their king.

Jeremiah, and other Old Testament references to the Lord becoming a shepherd to his people are not directly cited in today’s Gospel, but they are the texts behind today’s text. Today’s Gospel is unintelligible without Old Testament reference points. Indeed, trying to understand today’s Gospel without reference points in the Old Testament is why the image of Christ the Good Shepherd is often overtaken by flights of fancy about an otherworldly safety zone, rather than being a densely textured revelation about how God promises to act in this world, in the midst of the trials and tribulations of real world events and circumstances.

The Israelites were in their beginnings as a people shepherds, their longing for a homeland was not primarily for lands to cultivate as farmers, but as pastures for their flocks. The importance of having good shepherds and the consequences of bad shepherds was not lost on them. Good shepherds meant prosperity and peace. Bad shepherds meant sure and certain destruction. The founding fathers of the Israelites were shepherds, Abraham, Isaac and Jacob were shepherds. Moses is purified for his mission by leaving the safe space of a palace and being forced out in to the wilderness to labor as a shepherd. And the greatest of the Israelite kings, King David, is introduced to us as a shepherd.

Christ’s testimony to being a good shepherd is not simply poetic musing, but a practical statement- God’s response to real world concerns.

And as I said, the promise of the Lord revealing himself as God the shepherd of his people had revolutionary resonance at a time when the Israelites were ruled by the corrupt Herodian kings, who themselves were controlled by a foreign power- the Roman emperor, with all this corruption propped up by priests and prophets who were in their thrall.

The words of the Lord Jesus, testifying that he is the Good Shepherd, would have been heard as an answer to the desperate cries of the Israelites for God to act as he had acted in the past to free them from the Egyptian pharaoh at the time of the Exodus or from their Babylonian overlords at the time of the great exile. The people longed for God to deal with the Herods and the Romans and everyone colluding with them as God had dealt with Pharaoh and the Babylonians.

So you see, Christ is not inviting the Israelites (or us for that matter) to lose ourselves in thoughts of a carefree existence beyond the trials and terrors of this world. But he is telling us that he has come into this world, the real world, to deal with the caprice and cruelty of men and women like Herod or Caesar and those who collude with them, like worldly priests and false prophets.

But most importantly, the powers that undergird tyrants and human corruption are not merely human agents, but the darker powers of sin and death and the devil. And the Good Shepherd, who is God in Christ, will face these dark powers down directly, he will not run from them. That’s what the cross is!

That’s the mission of the Good Shepherd, to stand athwart the dark powers that deprive us of the abundance of life that God intends for his people to enjoy- to stand athwart these powers and to fight.

The image of the Good Shepherd is not one of a retreat or withdrawal from the world but of confrontation of the dark powers who defy God and assert that this world belongs to them and it belongs to them to do with as they will. It’s not the mission of the Good Shepherd to withdraw his people, his flock from the world, but to assert that this world belongs to God and to take it back from those who would make the pastures for his flock into a wasteland. This is who the Lord Jesus is and this is what his mission is all about.

One more insight about Christ the Good Shepherd:

The shepherds of the Israelites were the heroes of the Israelites, but they were heroes who were so often unknown and unappreciated, and even maligned. The economy, and therefore the livelihood of people, depended upon their work, and bad shepherds could bring about catastrophe, starvation and death.

But, they were considered by polite society to be uncouth and unsophisticated. They lived apart from society, on the margins of settled towns, cities and villages.

Shepherding was for the most part the vocation of solitary males, who were dispossessed in some way, often times younger sons without inheritance or worldly prospects. Shepherds who were without property were also for the most part without wives or children and their way of life was nomadic and unsettled and isolated.

They lived on the peripheries and would have been rough, tough and physically strong. Fierce and capable in a fight and powerful enough to fend off attacks from wild animals, bandits and marauders.

If they smelled like their sheep it was not the smell of cleanliness or perfume but of hard work and danger. Shepherds would go into situations and places that most people would dare not go.

Shepherds were the first line of defense in times of trouble and the crook or staff they carried was not a scepter or a decorative accessory, but a practical tool and if need be, a weapon.

The lambs they protected might have been meek and mild, but the shepherds were most assuredly not.

When you think about Christ the Good Shepherd, think about all that…

I think at times we settle for an image of Christ that is limited to reassurance and comfort and that image can become not so much an icon of Christ, but an idol.

This idol hems in the risk and danger of the Gospel (of following Christ) and so whatever we gain in safety and security we lose in terms of reality and purpose.

The end result is a Church that retreats in the face of threats, pursues accommodation in the face of corruption, and assimilates itself into culture, rather than bearing witness to a unique way of life.

The opening prayer for today’s Mass invokes Christ as being “brave”. That should strike us, and perhaps cut us to the heart. Our reductions of Christ, our idols of Christ, are rarely if ever brave. But if Christ is not brave, what good is he? And if Christ is not our brave shepherd, than how will we ever muster the courage to do what he asks us to do.




Third Sunday of Easter (April 15th, 2018)

The Church’s three scriptures for today are magnificent, almost too much for a single homily to express.

So, one way of encapsulating the meaning of these sacred texts is to look for a “golden thread”- a single commonality that ties all three together and if you look carefully you find it.  What is it?  Sin.

Note in our first scripture the Apostle Peter insists that we “repent and be converted so that our sins may be forgiven.

And in our second scripture, from the First Letter of John, we hear that the purpose of this text is that it is written so that we “may not commit sin” but if anyone of us “does sin, we have an Advocate”- Jesus Christ.  And that he is “expiation for our sins”.

And then in our Gospel, Christ the Lord testifies that the purpose of his revelation, of his death and resurrection is “that repentance might be preached in his name for the forgiveness of sins”.

Now I know that preaching about sin is likely not “trending” right now.  It’s not considered positive and barely mentioning it evokes emotions of resistance.  Sin is not positive and isn’t the purpose of preaching to edify and lift us up, not weigh us down with guilt?

But if the scriptures, rather than our opinions or emotions are our guide for proclamation, we can’t ignore the “golden thread”.  The scriptures for today are identifying sin as a reality, a predicament and offering us the possibility of deliverance.  We can ignore this and rest in pious generalities rather than facing a reality of human existence or we can take our medicine, swallow the bitter pill and trust that the end result is hope and healing.

What is sin?

Simply put, sin is willfully and deliberately resisting the will and purposes of God, specifically God’s will and purposes expressed in his commandments.  Sin is a refusal.  God offers us a possibility for our lives and our answer is no.

Now with this refusal comes consequences, and sin initiates these consequences and we might think of the consequences of sin as a trap from which it is near to impossible for us on our own to extricate ourselves from and sin, our refusal of God, can be so insidious that we intentionally or inadvertently trap others in our predicament.  In other words, sin has a viral quality to it, and the misery of sin is rarely just our own, but it’s consequences are usually shared by others.

So, think of the commandments of God, not as a grim list of prohibitions, but God’s wisdom, a warning about the kinds of refusals that lead toward misery for ourselves and for others.  Through his commandments, God is not trying to seize our joy, but to maintain it.  He is not inhibiting our flourishing, but enhancing it.

God’s response to our sin is not, as many think, merely condemnation, but a rescue operation led by God himself- Jesus Christ.  Christ comes into the world as God’s response to our sin- our refusals of God.  This is clearly expressed at the very beginning of Gospel, in the first chapter of the Gospel of Matthew, which testifies that the purpose of Jesus, expressed in his name is “to save his people from their sins”.

Now, the Gospels are clear that God’s rescue operation in Christ is not simply to reinforce existing commandments or offer us a self-help strategy that will guarantee us our best life now.  Instead of these, what God in Christ does is to enter into the human condition itself and confront the reality of our refusals with his will to love us.

He manifests this in his willingness to forgive us for our worst, our worst being manifested in the horror of the cross, and then through his death, enter himself into the deepest and darkest consequence of our refusal which is death.  He does this to reveal the extent to which God is willing to go to forgive us and to find us- our refusal can look like the cross and he maintains his power to forgive us for even that and we our refusal could go as far as far can go- even into death itself and even there we would come face to face with his will to rescue us.

In other words, God in Christ reveals that it might be our intention to live in alienation from God, but it’s not God’s intention simply to accept that situation as our status quo.  Our capacity for refusal is always met with God’s capacity for rescue.  That’s what God in Christ is all about.  That’s his mission.  That’s his purpose.  That’s the reason for his revelation.  God in Christ is the one who is strong enough to get us out of the trap.

God reveals in Christ that his response to our sin, to our refusals, is not merely to condemn us, but to rescue us from the trap and he does this by entering into the predicament that the consequences of our sin, our refusals creates.  This is what the cross and resurrection of the Lord reveal.

It’s also the reason for the joy of Easter. The joy of Easter is not our elation at the fact that winter has turned to spring or life proves itself to be resilient in the face of tragedy, or even that God is powerful enough to pull Jesus alive out of a grave, but that God in Christ has successfully enacted his rescue operation and in doing so demonstrated that sin, our refusals of God, need not be the last word or the final judgement.   God in Christ has in the revelation of his resurrection given us the most surprising and best of all possible second chances.

Now, in order for this to be true, it all has to have really happened.  And that brings us to a point the witness of the Gospel is making today that deserves our attention.

In today’s Gospel there is an account, an eyewitness account of the resurrection of the Lord Jesus and this testimony goes out of its way to insist that the resurrection of the Lord Jesus happened not in metaphor or in simply or as a matter of mind or emotions, but in the real body of the Lord Jesus.  The resurrection was and is a physical event, not some kind of symbol.  Note, only is the body of the Lord Jesus real, but he demonstrates how real his body is by eating.

The resurrection is so outrageous, so outside the realm of what we conceive possible that there is a tendency to make of it something other than what the scriptures describe- but the actual testimony is stubbornly insistent that none of our qualifications or equivocations of the dense physicality of Christ’s resurrection will do.  We can dabble in symbolism all we want, but none of that will save us from our sins.

Sin is not an abstraction.  It does not just happen in our minds or imaginations.  Our refusals of God happen in the real world and have real world consequences. The very fact that we are so uncomfortable hearing about sin is testimony to its power over us. Rescuing us from sin is not a matter or revealing metaphors or symbols, but of entering into the real world and this is what God goes in Jesus Christ.  Sin is a real world problem that demands a real world solution.

The forgiveness of sins is real because God in Christ is real- as real as his being born into this world, living in this world- as real as his death on the cross and as real as his resurrection.  The reality of his body is demonstrating this to us.  So, in regards to the resurrection, paraphrasing the words of the American writer John Updike “let us not mock God with metaphor”.

If Christ has not been truly raised then our refusals of God are the final judgment and there is no way out of the trap.


Fourth Sunday of Lent (March 11th, 2018)

The Church’s first scripture for today’s Mass is an excerpt from the Old Testament Book of Chronicles. The Book of Chronicles is one of the historical books of the Bible, detailing significant people, events, places that shaped the Israelites for good and for bad. The great overarching theme of the Book of Chronicles, indeed all the historical books of the Bible, is that God is actively involved in the lives of the Israelites- they are not the simply makers of their own destiny. Human freedom is always in relationship to God’s freedom to act in the world. It is precisely in relation to God’s freedom that the mission and purpose of the Israelites, indeed the mission and purpose of our own lives, is revealed.

This particular scripture from the Book of Chronicles recalls one of the greatest catastrophes that overtook the Israelites and nearly destroyed them forever- the invasion of the Israelite kingdom and the destruction of Jerusalem and its temple in the year 587 BC.

This event was truly apocalyptic- everything that the Israelites valued was lost- their land, their wealth, their culture, their king, their temple, and for many, their relationship with God.

The Israelites would languish for years in exile, clinging to whatever hope they could muster, hoping that what had been lost might one day be restored.

This reading from the Book of Chronicles hints at that restoration, briefly describing the circumstances through which the Israelites would return to their homeland and rebuild not only their lives, but their temple, and with that temple, their relationship with God.

Why is any of this significant to us?

Well, remember, the Church does not read and re-read the texts of the Old Testaments as an appreciation course in ancient literature, or to teach us a history lesson, but because we believe that inasmuch the Church continues the story of the Israelites, these Old Testament texts illuminate for us our own mission and purpose as God’s chosen people. In other words, hidden in the histories of the Book of Chronicles and the entire Old Testament are not just stories from the past, but our own story, the story of the Church.

(In regards to all this) Today’s particular excerpt from the Book of Chronicles reveals that our relationship to God through the Church is forged in a crucible of fidelity and infidelity- our willingness to live our lives in accord with God’s will or go our own way and position of own will, our own freedom in opposition to God.

The Book of Chronicles understands that it was infidelity, the willful positioning of human freedom, of choices, of decisions against God, that led to the catastrophe of 587 BC and it was only a radical conversion back to God, fidelity replacing infidelity, that opened up the possibility of restoration.

Note that the foremost sign of infidelity, of defiance of God, in today’s scripture is idolatry- elevating a worldly concern or preoccupation to an ultimacy or significance that properly belongs only to God. The great idols need not be mythological beings, that are most often constructed out of our desires for wealth, pleasure, power and honors, idols which in our own time are embodied in our preoccupations with celebrities, politicians, ideology and economics. These are elevated to the gods that will save us- but that is the same lie that doomed the Israelites in 587 BC and in this regard, this excerpt from the Book of Chronicles is a warning.

Will we be faithful to God or not? Will it be God or our idols? We have to choose. We have to decide. The future of the Church, indeed our own future, will be forged in the crucible of our decision.

In the Church’s second scripture for today, the apostle Paul reminds us that God has intervened dramatically in history. How so? Through Jesus Christ.

The revelation of God in Jesus Christ has changed everything and given us a possibility that we did not have before his coming into the world.

This possibility is communion or relationship with God, a communion or relationship that is not constructed by ourselves, but is, instead accepted as a gift from God himself. In other words, God in Jesus Christ offers us the possibility to be his friends, and those of us who claim the name “Christian” are the ones who have accepted this communion, this relationship, this friendship with God.

Any friendship that is authentic and true will change us, and friendship with God in Christ does precisely that- changes us. Friendship with God in Christ does not affirm us as we are, but, initiates us into a new way of life- changing the way we think, the way we feel, and the manner in which we behave.

The apostle Paul conceives of this change, this transformation through friendship with God in Christ as a movement from sin to grace. By this the apostle Paul means a life lived in defiance of God and in a refusal of his offer of friendship to a life lived in relationship with God in Christ, in which we accept his friendship and the new way of life this entails. This is what it means to be “saved” and being “saved” has profound implications for our lives in the here and now and into eternity.

What does being “saved” look like? Well look at your life, what you think, what you do, what you believe and ask yourself how much of all this indicates that you are a friend of God in Christ.

Being saved is not a “get out of hell free card”. Being saved is not an expression of some faith-based form of identity politics. Being saved is being a friend of Jesus Christ. Being saved is not indicated because you think pious thoughts or because you are a generally nice person. Being saved is indicated in the manner in which you accept the way of life Christ offers to you as your own- this way of life is called the Church, and it’s through that way of life, the Church, that you share communion with God in Christ, have a relationship with him and become his friend.

In his Gospel, the Lord Jesus makes reference to a strange and miraculous event detailed in the Old Testament Book of Numbers (Numbers 21:9) in which the Israelites are afflicted by the poisonous bites of snakes and in response to their pleading, the prophet Moses creates an image of a serpent and lifts it up on a pole- all those who look upon this image are healed.

Christ is using this strange story to illuminate the meaning of his death on the cross- his cross will be for all a sign of healing and of hope. The appearance of Christ on the cross, like the serpent on the pole will be off-putting, bizarre, an apparent contradiction, but to those who look upon it in their fears, their desperation, their pain, they will find a divine source of solace and consolation.

Christ the Lord then testifies that the reason for his revelation is not condemnation, but salvation, redemption- hope.

It is not his purpose or his mission to condemn the world. He will name directly and forthrightly the world’s truth, our truth, but his purpose in doing so is not to destroy us, but to save us from those destructive lies that hold us captive and prevent us from fully flourishing.

In other words, Christ comes to offer to us all a new possibility, the best of all possible second chances, a new way of life. This is his mission. This is his purpose. This is the reason for his revelation.

In this regard, Christ the Lord is very clear. But there is more to this Gospel than that.

Christ tells us what his mission is, but he also insists that we have to make a decision, a choice, (in regards to) what he offers (to us)- and we can still refuse (what he offers).

And our refusal is not without consequences.

Christ raises the prospect that while his purpose is not to condemn us, we can, through our refusals of Christ, condemn ourselves. As I said before, being a Christian does not mean that you are the privileged recipient of a “get out of hell free card”. Our refusals of Christ matter. Hell is our refusal of Christ. And our refusals create personal hells for ourselves and for others, not just in an eternity far from our day to day experience, but here and now.

Our willingness to accept from Christ a new way of life and truly live that way matters.

Christ wants to save us, but are we going to let him?