The Feast of the Ascension ~ May 24th, 2020
We’re coming to the conclusion of our Easter season now, even if we don’t see any end to this drasted coronavirus. I’ve enjoyed writing these Easter blogs for you because it’s impacted my own spirituality as I was researching and writing for you.
The Feast of the Ascension of our Lord is part of the Easter mystery. First was the Resurrection six weeks ago on Easter Sunday in which Jesus conquers death for us and reveals that life will never end.
Then there is the Ascension in which Jesus is taken up into heaven to sit at the Father’s right hand (designated, you may remember as “Ascension Thursday,” but to get more people to celebrate it, the feast was transferred in most dioceses to the following Sunday~ May 24th.)
And finally Pentecost in which God pours forth his Spirit upon the church and all humankind on Sunday, May 31st.
All three experiences are intertwined; they reveal different aspects or facets of the same reality. The Scriptures separate them over 50 days to afford us the opportunity to reflect on each aspect of the one Easter mystery.
Now, let us look at today’s feast, the Ascension.
At the very beginning of the Acts of the Apostle (first reading ~ Acts 1:1-11), written by the same author as Luke’s gospel, describes the experience.
Jesus told them not to depart from Jerusalem but to
“ . . . .wait for the promise of the Father of which you have heard me speak; for John baptized with water but in a few days you will be baptized with the Holy Spirit.”
He was, of course, referring to Pentecost.
. . . Then he said,
“You will receive power when the Holy Spirit comes upon you
AND YOU WILL BE MY WITNESSES in Jerusalem, and to the ends of the earth.”
What would it have been like to have been there?
As we listen to the last words of Jesus to the men he had chosen to carry on his mission—men he had fondly gathered, camped out with, ate with, slept with, talked and joked with, and formed to carry on his mission. This last meeting with Jesus, Barclay says, did three things:
~ He assured them of his power. (Matthew says they doubted.)
~ He gave them a commission. He sent them out to make all the world his disciples. (It may well be that the instruction to baptize is something that is a development of the actual words of Jesus.) That may be argued about; the salient fact remains that the commission of Jesus is to bring all people to himself.
~ He promised them a presence. It must have been a staggering thing for eleven humble Galilaeans to be sent forth to the conquest of the world. Even as they heard it, their hearts must have failed them. But no sooner than the command was given, than the promise was fulfilled. They were sent out—as we are—on the greatest task of history, but with them there was the greatest presence in the world.
And we remember, they went out to the ends of the earth as they knew it and all were martyred for their faithfulness and zeal except for one.
Then, Acts says, “Jesus was lifted up, a cloud took him from their sight.”
(However, in today’s Gospel from Matthew, the “lifting” is not mentioned, just the commissioning.)
They stood there, awestruck, spellbound .
Then two men dressed in white garments stood beside them and said,
“Men of Galilee, why are standing there looking at the sky?
This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.”
This feast is about heaven, but also about earth.
Jesus is taken into heaven; that is, he returns to his Father where sits at the Father’s right hand.
And the second reading from Ephesians states that. . . .
God the Father “put all things beneath Christ’s feet and gave him as head over all things to the church, which is his body, the fullness of the one who fills all things in every way.” (Ephesians 1:23)
Thus, there is a cosmic dimension to Christology. The great mystic and theologian Father Teilhard de Chardin talked about “Christogenesis” – the entire universe evolving by the power of Christ’s all-embracing love. When Chardin was far away from bread or wine and could not celebrate Mass, he talked fervently and passionately about the “Mass on the world – that the whole planet was the body of Christ.
So we think about Jesus as Lord of the Universe, and we pray in these days of the pandemic that has left no nation untouched that our Lord and our Blessed Lady would watch over us all. And so the Feast of Ascension is also about earth.
The angels ask the disciples — Why are you standing there looking up in the sky? You and I have work to do!
YOU MUST BE MY WITNESSES in Jerusalem, throughout Judea and Samaria and to the ends of the earth.
A witness is one who experiences with one’s own eyes and ears what has taken place.
A witness is one who has filtered through one’s own senses what their account of the truth is.
I consider myself a witness to the resurrection. I have had enough experiences of risen life, even, it might seem, of mystical experience that I am convinced that Jesus is real, that he lives and reigns, that he empowers us through his Spirit. Throughout my life I have found myself immersed in the mystery of God, Father, Son and Holy Spirit.
This is true also, because Jesus has allowed me the ability to share his life with others, and they with me. Many others have deepened and enriched their faith as the Holy Spirit worked through my priesthood.
Brothers and sisters, we have work to do. We are put on notice in the scriptures of today’s feast.
Next Sunday we will attend to the third aspect of the Easter mystery ~ Pentecost ~ the outpouring of God’s Holy Spirit upon all humankind.
During the coming week may we pray that the Holy Spirit would renew each of us individually, the whole Church of God and indeed the whole world.
Christ is Risen!
Now, before you go, here’s a rousing version of the wonderful hymn, Crown Him with many Crowns a. Click here. Be sure to turn up your speakers and enter full screen.
And here are today’s Mass readings. Click here.
The Fifth Sunday of Easter ~ May 10th, 2020
Many of us are struggling in one way or another ~ most of us financially ~ because of the coronavirus crisis and its lingering effects among us. So we might gladly hear as good news Jesus’ opening line in today’s gospel:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
This passage appears very shortly before the apostles’ life begins to cave in (John 14:1-10).When he speaks of “his Father’s house” he’s talking about heaven, of course, and when he says there are “many dwelling places—or as Barclay calls them, “abiding places,”—Clement of Alexandria thought that there were degrees of glory, rewards and stages in proportion to a man’s achievement in holiness in this life.
Barclay suggests to us that there’s something attractive here. A lot of us think heaven is boring and static! There’s something attractive at the idea of a development which goes on even in the heavenly places.
And if there are many dwelling places in heaven, it may simply mean there’s room for all; an earthly house can become overcrowded especially in these coronavirus days,with short tempers and and all.)
It was Jesus real purpose “to prepare a place for us.” One of the great words that is used to describe Jesus is prodromos (Hebrews 6:20). It’s translated as forerunner. In the Roman army they were the reconnaissance troops that went ahead to blaze the trail.
And then Jesus said: “Where I am, there you will also be.” Here is the great truth put in the simplest way: for the Christian, heaven is where Jesus is!”
Again and again Jesus had told his disciples where he was going, but somehow they never understood. “Yet a little while I am with you, and then I go to him who him that sent me (John 7:33). Even less did they understand that the way he had to take was the Cross.
At this moment the disciples were bewildered men; they followed him, yes, but they didn’t quite get what was going on. But there was one among them who would never say he understood what he did not understand.
You might guess who that one was.
Thomas, of course!
Thomas said, “Master, we do not know where you are going, how can we know the way?
And Barclay says, that no one should ever be ashamed to express one’s doubts for it is amazingly true that he who seeks to the end will find—and the wonderful thing is that Thomas’ question provoked one of the greatest thinks Jesus ever said:
“I am the Way and the Truth and the Life.”
That is the great saying to us, but it would be still greater to the Jew who heard it for the first time.
The Jews talked a great deal about the ways of God. “You shall walk in the ways which the Lord your God has commanded you Dt. 5:32,33). “Teach me your way, O Lord. (Psalm27: 11).
So what did Jesus mean when he said he was “the Way”?
Jesus doesn’t tell us about the Way; He is the Way. He will take us where we need to go!
Jesus said, “I am the Truth.”
How many people have told us they have told us the truth—car sales persons, politicians, insurance brokers, realtors, bankers, journalist, husbands, wives, children and doctors who have lied to us instead.
But Jesus is the Truth. Moral truth cannot be conveyed solely in words; it must be conveyed by example. It finds its realization in him.
Jesus said, “I am the Life.”
The writer of Proverbs said, “The commandment is the lamp, and the teaching a light; and the reproofs of discipline are the way of life” (Proverbs 6:23). “You show me the path of life. (Psalm16: 11).
There is only one way to put all this: “No one, said Jesus, comes to the Father except through me. He alone is the way to God. In him we see what God is like, and he alone can lead us to God’s presence with fear and without shame
.And so, once again, dear sisters and brothers, I call you, I invite you to an intimacy with Jesus who is our Way, our Truth and our Life.
Last week we reflected on Jesus in his image as the Good Shepherd, walking the road ahead of us, protecting us from harm as the Sheep-gate. If you feel afraid or hesitant to draw close to him, don’t be. Sometimes people who’ve been hurt by love are even afraid of God too. That’s understandable. Just don’t be afraid! There is nothing to be afraid of. Put your big toe in. The water’s warm. You’re in for the biggest surprise of your life!
Gentle Jesus, I thank you for guiding me along the way of my life,
I thank you for leading me on my life-long search for You, my Truth;
may I finally be united to you, my Life!
But most of all, I beg of you, to be with all of those who are struggling this day in any way because of this terrible disease ~ those who are sick, those who take care of them, those who worried about their jobs and finances, those in leadership positions to help guide us through this.
And finally, bless all of our mothers, grandmothers and mothers-to-be on this Mothers’ day.
May Our Blessed Lady watch over us all! Amen!
And now before you go, here’s the song ” I am the way and the truth and the life.Click Here.
And here are this Sunday’s Mass readings if you’d like to reflect on them.Click here.
William Barclay The Daily Study Bible Series / the Gospel of John – Volume 2 Revised Edition / Westminster Press – Philadelphia – 1975/ pp. 154-9.
The Fourth Sunday of Easter ~ May 3rd, 2020
Good Shepherd Sunday
Have you ever thought about how shepherds handle their sheep? In many places even today they follow their shepherd, who walks in front of them. They’re not goaded like cattle. Cowboys herd cattle from behind, pushing them forward. Not so with sheep.
Muse a bit about Jesus as the Good Shepherd – Jesus walking ahead of us along the way. He shows us the way. He’s been there ahead of us. In Mark 10:32, we are told that the disciples were going up to Jerusalem “and Jesus was leading the way.” And of course, along the way, he was teaching and forming them. And that’s how it can be with you and me!
Apparently, it is the voice of the shepherd that controls the sheep. “My sheep hear my voice,”says Jesus. The sheep pick out the voice of their one only shepherd from that of others. They only follow the one whose voice they recognize.
In another place in the text, Jesus distinguishes between true and false shepherds. The false ones are hired hands that won’t go out of their way to help the sheep. The good shepherd is the one dedicated to his sheep and his care.
The concept of the Messiah as the Good Shepherd appeared frequently in the Old Testament, notably in the prophet Ezekiel. All of Chapter 34 is dedicated to the good shepherd. Ezekiel warns of the peril of following false shepherds who lead their flocks astray. He admonishes to seek the good shepherd: “The Lost I will seek out, the strayed I will bring back, the injured I will bind up, the sick I will heal. . . . Thus shall they know that I the Lord, am their God, and they are my people.”
And, of course David was the Shepherd King of Israel, having written our beloved Psalm 23 ~ “The Lord is my Shepherd, I shall not want.”
The words of Ezekiel were as familiar to the Jews in the time of Jesus as they can be to us in this difficult time of the coronavirus: the lost, the injured, the sick and those who are struggling to care for them. The Jews, too, recognized the difference between a good shepherd and a hireling, who was more interested in his pay than the welfare of the flock. (And isn’t that the same in our time, with politicians who don’t seem to care.)
While we love the image of the Good Shepherd, most of us lack firsthand acquaintance with either a shepherd or with sheep. But picture this as shown to us by Professor Barclay. . .
The life of a shepherd in Palestine was very hard. He was never off duty. The sheep were bound to wander, and had to be constantly watched. On the narrow plateau the ground dipped sharply down to the craggy deserts and the sheep were liable to stray away and get lost. The shepherd’s task was not only constant but dangerous, for he not only had to guard the flock but to protect them from wild animals and thieves and robbers. He was out there with them in all kinds of weather, day and night.
As Barclay writes, quoting Sir George Adam Smith, who travelled in Palestine, “On some high moor, at night hyenas howl, when you meet him, sleepless, far-sighted, weather-beaten, leaning on his staff, and looking over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people’s history; why the Jews gave his name to their king, and made him the symbol of Providence; why Christ took him as the type of self-sacrifice.” Constant vigilance, fearless, courage, patient love for his flock, were the necessary characteristics of the shepherd.
And so listen for the Voice of your Shepherd. What greater blessing could there be than this: The shepherd knows your voice and you know his. We will have instantaneous, constant communication as we seek to become one with this Good Shepherd. The closer, the more intimate that relationship, the better we will comprehend the words of our Shepherd: “No one can take them out of my hand.”
Jesus says he is not only the shepherd, but he is the sheepgate. The sheep go in and out of the pasture and are safe.
When the sheep came into the enclosure, the shepherd would lie down at the entrance, thus, literally becoming the Gate, or the Door!
Jesus is the Gate to the spiritual world. Because he claims us as his own, we are safe.
There’s another meaning here, too, I think. A lot of people experiment with other matters in the spiritual world that are not so safe. Like hallucinogenic drugs or seances and tarot cards or fortune-telling, or calling on the spirits. These are not protected and can be very dangerous.
William Barclay has this to add about this passage. . . .
~ Jesus promised eternal life. If someone became a member of his flock, all the littleness of life would be gone and they would know the splendor and magnificence of the life with God.
~ He promised a life that would know no end. Death would not be the end but the beginning; they would know the glory of the indestructible life.
~ He promised a life that was secure. Nothing could snatch them from his hand. Not that it would save them from sorrow or suffering. Even in a world crashing to disaster they would know the serenity of God.
Jesus says it was the Father who gave the sheep to him. And thus Jesus received his confidence from the Father. He was secure, not in his own power, but in God’s. And the Gospel passage ends with the words, “The Father and I are one,” which calls to mind his intense prayer at the end of the Last Supper, according to John, “Holy Father, keep them in your name which you have given me that they may be one as we are one.” (John 17:11)
But let’s look at another side of this. The Good Shepherd seems to be doing all the giving, all the caring, all the protecting. The sheep just receive.
Now isn’t that the relationship we strive for with our God? We have received everything from God; should we not give all in return? Our love, too, should be unconditional, our loyalty without compromise, our thoughts, words and deeds in accord with the will of God.
And then ask yourself this question: Am I not, in turn, a good shepherd?
If you have children or others under your care, ask yourself: Do I shepherd well those who are under my care? Do I shepherd by leading? Or by goading? How can I adapt my leadership style to Jesus as the Good Shepherd.
Then, and only then, will we be able to say, “I know my Shepherd, and my Shepherd knows me.”
Christ is Risen!
Now, before you go, here’s a version of our beloved Psalm 23, “Shepherd Me, O God,” that has the flavor of Jesuit spirituality as well. Click here.
And here are today’s Mass readings. Click here.
William Barclay / the Daily Study Bible Series – revised edition / the Gospel of John: Volume 2 / The Westminster Press Philadelphia – 1975 / pp. 55-60.
All is ready now for the final days of our Lenten journey with Jesus. The drama of the Paschal Mystery will be re-enacted once again in parishes throughout the world. I have loved the liturgy of Holy Week since I was a boy and in this blog I hope I can share that love with you. We’ll go deep here. Please take time to reflect. Come with me now, won’t you? But STOP!
The coronavirus, has nearly brought to a halt the wonder and enjoyment we have always had with Holy Week liturgies. Gone are are the Palm Sunday processions. Gone is the Washing of the Feet at the Solemn Mass of the Lord’s Supper on Holy Thursday evening. Gone is the Veneration of the Holy Cross on Good Friday. Gone is the Blessing of the new fire and procession with the new Easter Candle and the singing of the Exultet on Holy Saturday night. And the baptisms and the welcoming of new candidates into the Church will have to wait until “the All Clear Signal” is promulgated, whenever that will be (and you’ll get your palms then too ~ never fear!) This is all unprecedented, maybe since Wartime or even the Plagues of the Middle Ages and it’s world-wide. Nevertheless, we still have the events, in Jesus’ life to commemorate and this is what this blog is about.
So please join me reverently here and enter into Jesus’s last days as best we can . . . .
Jesus entered the holy city Jerusalem on a humble beast of burden ~ himself burdened with the sins of the world, Here’s the Gospel story (from Matthew 21:1-11) that (normally precedes the blessing of palms and the procession into the church . . . .
When Jesus and the disciples drew near Jerusalem
and came to Bethphage on the Mount of Olives,
Jesus sent two disciples, saying to them,
“Go into the village opposite you,
and immediately you will find an ass tethered,
and a colt with her.
Untie them and bring them here to me.
And if anyone should say anything to you, reply,
‘The master has need of them.’
Then he will send them at once.”
This happened so that what had been spoken through the prophet
might be fulfilled:
Say to daughter Zion,
“Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them,
and he sat upon them.
The very large crowd spread their cloaks on the road,
while others cut branches from the trees
and strewed them on the road.
The crowds preceding him and those following
kept crying out and saying:
“Hosanna to the Son of David;
blessed is he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem
the whole city was shaken and asked, “Who is this?”
And the crowds replied,
“This is Jesus the prophet, from Nazareth in Galilee.”
William Barclay, the great Presbyterian scripture scholar I’ve been referencing, notes, what Jesus was about to do was a deliberate, planned action on his part: this would begin the last act in the drama of his life.
This was not a spur of the moment decision. He had told his disciples exactly where to find the ass and the colt; they were waiting for him.
Jesus rode into Jerusalem. He was to be acknowledged as king. He came humbly riding on an ass. Barclay says we must be careful to see the real meaning of this. In western lands the ass is a despised beast; but in the east the ass could be a noble animal. Often a king came riding into his city upon an ass, indicating that he came in peace. The horse was the mount of war. Jesus showed that he came not to destroy, but to love; not to condemn, but to help, not in the might of arms, but in the strength of love.
The whole city of Jerusalem was awash with visitors in preparation for the Passover at this moment. Barclay also notes that thirty years later a Roman governor had taken a census of the number of lambs slain for Passover and found the number to be about a quarter of a million. Now, Passover regulations stated that a party with a minimum of ten people were required for each lamb which meant that there were about two and a half million people in Jerusalem at the time Jesus entered the holy city!
The crowd receives Jesus like a king. They spread their cloaks in front of him. They cut down and waved palm branches (and that is why we bless and distribute palms and this day is known universally as Palm Sunday.)
They greeted him as they would a pilgrim, Barclay notes: “Blessed be he who enters in the name of the Lord.”
They shouted, “Hosanna!” The word means, “Save now!” and that was a cry that a people addressed to their king or their god. (Interesting ~ I didn’t know that!)
So, we see that Jesus action here was planned and deliberate, similar to those of the prophets of old who would put their message into a dramatic act that people could not fail to see or understand. Jesus action here was clearly a Messianic claim, or at least when a few days later he would be the cleanser of the Temple, an even more dramatic act in which he was to rid the Temple of the abuses that defiled it and its worship.
To conclude, then, Barclay had made three points about this story . . .
+ It shows Jesus’ courage. He knew he was entering a hostile city. All through his last days, in his every action is there is a “magnificent and sublime defiance” –“a flinging down the gauntlet.”
+ It shows us his claim to be God’s Messiah, God’s Anointed One. And the cleanser of the temple.
+ It shows us his appeal–not a kingship of the throne, but a kingship of the heart.
In today’s liturgy, when the procession reaches the altar inside the church, and the people settle into the pews, the mood of the liturgy radically changes dramatically. It becomes somber as the ministers at the altar and the congregation prepare for the solemn reading of the Passion—this year from the Gospel of Matthew, that’s usually proclaimed with several voices. But I’d like to reflect a moment on the New Testament reading from Philippians 2:1-11 that precedes it because it captures the essence of the meaning of this day . . . .
Christ Jesus, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Johannes Metz wrote a little book Poverty of Spirit, in which he says . . .
Have we really understood the impoverishment that Christ endured?
Everything was taken from him during the passion, even the love that drove him to the cross . . .
His heart gave out and a feeling of utter helplessness came over him. Truly he emptied himself . . . He became utterly poor. [Thus] he accepted our humanity, he took on and endured our lot, he stepped down from his divinity.
He came to us where we really are ~ with all our broken dreams and lost hopes, with the meaning of existence slipping through our fingers. He came and stood with us, struggling with his whole heart to have us say ‘yes’ to our innate poverty. [God’s faithfulness] to us is what gives us the courage to be true to ourselves. And the legacy of God’s total commitment to humankind, the proof of God’s fidelity to our poverty, is the Cross.
[The Cross is the sacrament, the sign] that one human being remained true to his own humanity, that he accepted it in full obedience.”
Thus each of us has the opportunity to embrace our own poverty, or as I have been saying in Arise for the past two years we have the opportunity to accept whatever brokenness shows up in our own lives and find the treasure buried within. But this goes against the grain for us in American life. We are told to keep up with the Joneses. And so we strive for power, prestige, possessions.
“Poverty of spirit is the meeting point of heaven and earth,
the mysterious place where God and humanity encounter each other,
the point where infinite mystery meets concrete existence.”
And now, here’s my prayer . . . .
Lord Jesus, here we are at the beginning of Holy Week once again.
We can’t raise our palms this year,
But we’re here, trying to be faithful to you as best we can.
We will try to read the story of your sacred passion and death so that we can understand and accept more fully how much you loved us
And now we learn that You really meant it!
You weren’t just pretending to be human;
You immersed Yourself in our misery,
You got down in the muck with us
~ accepting it all, even death on a cross.
Jesus, help us to embrace our humility,
our poverty, our brokenness, our share in Your cross.
May this Holy Week truly be holy for us even if we can’t be there in church this year but that we too will rise again with You to new life
and receive anew the gift of the Spirit.
To You, Lord Jesus, be glory and honor forever! Amen.
Before you go, dear friends, here is a beautiful song, The Power of the Cross. Click Here. Be sure to enter full screen.
Have a fruitful Holy Week. I will publish again throughout the week.
Here are the today’s Mass readings. Click here. To get back to this page, go to the top left corner of your computer screen, click on the < back arrow, and you’ll be right back here. I encourage you to prayerfully read the entire passion story according to Matthew. I have also provided you a commentary on this gospel (and also the other readings), if you’d like to reflect on them further. Click here.
Acknowledgements Johannes Baptist Metz Poverty of Spirit / Translated by John Drury / Paulist Press / New York / Mahwah, NJ / 1968, 1998
William Barclay / The New Daily Study Bible / The Gospel of Matthew- Volume 2 The Westminster Press Philadelphia 1975 / pp. 238 – 243.
The Third Sunday of Lent (March 22, 2020
We’re in an important series of Sunday scriptures used to help catechumens (those preparing to meet the Lord in baptism). In using this series of three stories (1st) The Woman at the Well, (2nd) The Man Born Blind (next Sunday) and (3rd) The Raising of Lazarus, the Church has asked John the Evangelist all through its history to interpret for us how he sees Jesus and his significance for us.
This Sunday’s gospel has Jesus and his buddies passing through Samaritan territory.
Here are a few notes from Scripture scholar William Barclay once again. Jesus was on his way to Galilee in the north of Palestine from Judaea in the south. But he had to pass through Samaria, unless he took the long way across the Jordan River. Jacob’s well stands at the fork of the road in Samaria, one branch going northeast, the other going west. This place has many memories for Jews as Jacob bought this ground and bequeathed it to Joseph who had his bones brought back here for burial. The well itself is more than 100 feet deep. You also need to know the Jews and Samaritans had a feud that had lasted for centuries.
William Barclay tells us that this story shows us a great deal about the character of Jesus.
~ It shows us his real humanity. He was weary from the journey and he sat by the side of the well tired and trying to relax a little.
~ I shows us the warmth of his sympathy. From an ordinary religious leader, from one of the orthodox church leaders of the day the Samaritan woman would have fled in embarrassment. She at last had met someone who was not a critic but a friend; it seemed the most natural thing in the world for her to talk with him.
~ It shows that Jesus is one who breaks down barriers. The quarrel between the Jews and the Samaritans was an old, old story, going back to 720 B.C. when the Assyrians that invaded the northern kingdom and captured it. The Samaritans lost their racial purity and therefore lost their right to be called Jews. Jesus wades into the middle of this controversy.
~ And there is still another way Jesus was taking down barriers. The Samaritan was a woman. The strict Rabbis forbade Rabbis to greet a woman in public, not even their own wife or daughter. And not only that, she was also a woman of notorious character. No decent man, let alone a Rabbi, would have been seen in her company, or even exchanging a word with her, and yet Jesus entered into conversation with her.
And now here’s my telling of the story . . . .
Jesus and his buddies came to the well and his buddies went off to the nearby town of Sychar. The hour’s about noon and Jesus is weary, hot, dusty, sweaty (I presume) and thirsty.
He sits down by Jacob’s well but has no bucket; the cool stuff is right down there but he can’t access it.
Along comes a woman with a bucket and he’s about to break all kinds of taboos: One, Jews don’t associate with Samaritans as I said. Second, men don’t speak to women in public. She is shocked by his shattering both of these impenetrable barriers and is quite flustered. And third, she’s not exactly a woman of high moral standing.
He soon puts her at ease by asking her for a drink. As the great Teacher he is, he reverses the symbol and says he will give her “living waters so she will never be thirsty again.”
She’s intrigued and begins to relax into his accepting, easy manner. (We forget that He was probably a handsome 31-year-old.) In fact, she quickly feels such total acceptance that she trusts him to touch her ~ on the inside.At some point, I realized that I had to learn how to proclaim (share ) the Good News not over the heads of masses of people but to share it as Jesus did here in a stranger’s town ~ one person at a time.
I ache inside when I realize so many have turned a deaf ear to the church because we priests and bishops often do not match our words with the lives we lead or because we use harsh and condemning words that push people away and sting their souls instead of drawing them close. Pope Francis is showing us that too.
In my videographer’s eye I can see the two of them sitting close to each other on the wall of the well, gently conversing as Jesus listens to the story of her brokenness. I’ve learned that the only legitimate way to preach the gospel is to do so in mutual regard and respect and in mutual vulnerability.
If we keep yelling at people in harsh words we will be justifiably tuned out. St. Francis of Assisi is known to have said, “Preach the gospel; when necessary, use words.”
I look to Pope Francis and am in awe of this holy man at eighty years old with his youthful vigor and eternal smile and his message of “mercy upon mercy upon mercy.” Oh! How I wish I could serve again like that. I pray that in some small way that it would be so.
The story of the woman at the well ends by telling us that this wonderful human being in Whom-God-shown-through (Gospel of the Transfiguration — Second Sunday of Lent) broke down the wall of prejudice and hostility between Jews and Samaritans so dramatically that the whole town welcomed him; and he and his buddies stayed for two days.
And there you have it, dear friends. This is the Jesus I know and love. And desire so much to be like.
I give thanks that I have had mentors who drew me close
in whose loving embrace I received non-judgmental loving
and through whose example I myself desire to love without judgment.
In my own thirst to receive the faith of those I meet and care for
may I always bring them to You, the spring of living water
so that the water you give them “will become IN THEM
a spring of living water welling up to eternal life.”
So be it! AMEN!
Here’s Simon and Garfunkel’s Bridge over Troubled Waters Click here.
Years ago when I first heard this song, I thought Jesus was / is the bridge!
And here are all of the Mass readings that accompany this story, that is with catechumens or candidates for the sacraments of Initiation present, Click here.
William Barclay: the Gospel of John – Volume 1 Revised Edition pp. 146 – 151. / The Daily Study Bible Series The Westminster Press – Philadelphia 1975
The Second Sunday of Lent ~ March 8th, 2020
Jesus takes Peter, James and John to a mountaintop and there they have ~ well ~ a “peak” experience extraordinaire.
It’s the story of the Transfiguration of Jesus in which he takes his favorite companions, Peter, James and John up a high mountain to pray. And there they experience something really amazing!
I’d like to begin once again with some notes from Scripture scholar William Barclay. He says that tradition has it that this event took place on Mount Tabor but it’s no more than 1,000 feet high. Barclay suggests it’s more likely, that the transfiguration event took place on snow-covered Mount Hermon that’s 9,400 feet high where there would be more solitude.
He also explains the significance of the cloud. In Jewish thought, God’s presence is regularly connected with the cloud. It was in the cloud that Moses met God. It was in the cloud that God came to the tabernacle. Here, the descent of the cloud was a way of saying the Messiah had come. All the gospel writers speak of the luminous cloud which overshadowed them on the mountain. All through history the luminous cloud stood for the shechinah, which was nothing less than the glory of the Almighty God. In Exodus, we read of the pillar of fire that was to lead the people away from their slavery. “And the cloud covered the tent of meeting and glory of the Lord filled the tabernacle.” (Exodus 40:34)
The transfiguration has a two-fold significance.
First, it did something significant for Jesus. In the desert, he had made the decision to go to Jerusalem, which meant facing the Cross and his death. On the mountain he received the approval of Moses and Elijah. They basically said, “Go on!” And he received the wonderful affirmation of his Father, who basically said, “You are acting as my own beloved Son should and must act. Go on!”
Secondly, it did something significant for the disciples. They were shattered that he was going to Jerusalem to die. Things were happening that were breaking their heart. What they experienced with Jesus on the mountain, even though they didn’t understand, gave them something to hold on to. It made them witnesses to the glory of Christ; they had a story they could hold in their hearts until the time came when they could share it. (Barclay / Matthew /Volume 2 pp. 156-162.)
Now here are my reflections . . . . .
It’s a great story. It contrasts with last week’s story of Jesus in the desert when he was tempted by the devil. Today Jesus is receiving a wonderful affirmation.
Peter, James and John are genuinely high in this morning’s gospel story. First, they’re on a mountain – that’s exhilarating already, and secondly, they see Jesus transfigured before them in dazzling glory. This is a wonderful spiritual high, lest you get the wrong idea. For Peter, James and John, this is as good a high as it gets – seeing the Son of God in his true glory. They’re blown away.
Peter, speaking for all of them; he wants to stay there, at least, a while longer. But it doesn’t happen. They have to come back down from the mountain. We might say they had to return to reality, but that’s not accurate. The vision of Jesus in brilliant light was reality too. It wasn’t imaginary. It wasn’t an illusion. It was a real moment in their lives.
We experience wholesome highs, too. A particularly rewarding achievement, an especially fulfilling moment in a relationship ~ a time when, for whatever reason, the world is bright, life makes sense, and most of the pieces of our lives fit together.
Such a moment can happen in our spiritual life, too. A retreat or some other spiritual experience can send us soaring. At such moments, we may feel the immense joy of God’s love and an intense personal affirmation . But the experience inevitably fades. We “come back to reality.” But, again, that’s not accurate. The spiritual high was also reality; it becomes folded into the rest of our life, like salt that gives zests to the taste of food.
Just for a moment, imagine that you are in Jesus’ company, along with Peter James and John as they are climbing the mountain. You are about to have your own mountain top experience.
Perhaps you’ve lived in a valley all your life or are pretty much confined to the view that four walls bring you.
In the valleys, your view is limited; you cannot see either the sunrise or the sunset. On a mountain top, your horizon gets expanded. You can look far into the distance and see the sunrise if you look east, or the sunset if you look west. Life in a valley can be boring, dull, monotonous. Life as viewed from a mountain top can be exhilarating and engaging.
You may never have a mountain top experience like Peter, James and John have had. Even ONE mountain top experience ~ one “peak experience” as Abraham Maslow likes to call them can be life-changing.
Any close encounter with God can be life-changing. I remember one I had in 1976.
I was making a private retreat. My retreat director assigned me a scripture on which to meditate. I was to take a full hour to reflect on the account of Jesus’ temptation in the desert from the gospel of Mark. Nothing came the first time. Nor the second. The third one connected. One brief experience (it lasted only about 15 minutes) has changed my relationship with Jesus forever.
I had the experience that Jesus was quite close to me; in the meditation I got close enough to wrestle with him. Yes, wrestle with him! If that happened in my mind’s eye, then it was and is possible to think of myself very often as that close to Jesus. (I felt quite certain that I did not conjured it up because I never would have dreamed of myself in that situation with our Lord.)
How about you ~ have you ever had a peak experience? Have you had more than one? Then you understand what I am talking about. You know that such moments can be life-changing.
What does it take to have a peak experience?
It can happen just in the faculty of our imagination ~ that special place inside us where we can be led to new and wonderful things, things never seen before.
It requires openness ~ a sense of adventure, a willingness to leave our comfortable place to climb a mountain, or go visit the neighbor across the street we’ve never talked to.
Now imagine that you are accompanying Jesus and Peter, James and John as they climb the mountain . . . . And you see Jesus become radiant. Dazzling. Incredibly beautiful in his appearance ~ his face, his hands his hair, his robe.
And then hear the Voice from above proclaim to you and the others:
“This is my beloved son with whom I am well pleased. Listen to him.”
How would you feel? Would you be afraid? Would you be filled with joy? Would you fall to the ground in worship?
Let’s focus on one point of the story.
Jesus received a tremendous affirmation from his heavenly Father who was heard saying, “This is my beloved Son. Listen to him.”
How about you — how often do you receive affirmation?
How often does your spouse or a friend or your boss praise you for something that you did or for who you are? Probably not very often. How often do you sense God is affirming you?
Affirmation is important. It was important for Jesus; and it is important for you and me.
Athletes get lots of affirmation and praise especially the ones who get gold medals but maybe not so often for the rest of us.
I used to receive a lot of affirmation when I was in a parish. These days my dog Shoney gets all the praise and attention.
As I conclude, I encourage you to make the intention to be open to joyous experience of your own when such moments come. When they come, embrace them ~ accept them. Try not to resist or deny them as many of us do. Surrender to the moment and experience it as deeply and richly as you can.
I pray for God’s affirmation for each of you. Hear him say: “You are my beloved son, my beloved daughter. “You are my beloved son, my beloved daughter.
Now give someone a really good affirmation before the day is over. And, before you go, here’s a song ”This is my beloved son” Click here.
And here are today’s Mass readings if you’d like to reflect on them. Click here.
the Gospel of Matthew Revised Edition Volume 2 / The Daily Study Bible Series / William Barclay / The Westminster Press / Philadelphia 1975
The First Sunday of Lent ~The Fidelity of Jesus ~ March 1st, 2020.
This is a story about fidelity in the face of temptation.
This is a story about the Jesus I know and love.
Before I get into my own thoughts on this important opening story in the life of our Lord, I’d like to share some notes from our Scripture scholar-friend William Barclay.
He says that the word to tempt in Greek peirazein has a different emphasis than its English counterpart. We always think of tempting as something bad. But peirazein has a different emphasis; it means to test.
One of the great Old Testament stories makes this clear. Remember how Abraham narrowly escaped sacrificing his only son Isaac? God was testing him, not tempting him!
So, with Jesus, this whole incident was not so much a tempting as the testing of Jesus.
We have to note further where this test took place. The inhabited part of Judea stood on a central plateau that was the backbone of southern Palestine. Between it and the Dead Sea stretched a terrible wilderness, thirty-five by fifteen miles. It was called Jeshimmon, which means “the Devastation.” The hills were like dust-heaps; the limestones looked blistered and peeling; the rocks bare and jagged, with heat like a vast furnace and ran out to the precipices. 1,200 feet high, that plunged down to the Dead Sea. It was in that awesome devastation that Jesus was tempted or rather the Father was shaping him ~ testing his mettle ~ for his mission.
Then there are these other points to take note . . . .
First, all three gospel writers seem to stress the immediacy with which the temptations follow the baptism. As Mark has it, “The Spirit immediately drove him into the wilderness.” (Mark 1:12). Barclay suggests to us that we do well to be on guard when life brings us to the heights because that’s when we’re in the gravest danger of a fall.
Second, we should not regard this experience of Jesus as an outward experience. It was a struggle that went on in his own heart and mind and soul. The proof is that there is no possible mountain from which all the mountains of the earth could be seen. This is an inner struggle.
It is through our inmost thoughts and desires that the tempter comes to us. His attack can be so real that we almost see the devil.
(Pope Francis has said that Christian life is a battle. And then cautioned when someone said “you’re so old-fashioned; the devil doesn’t exist, “Watch out! The devil exists. We must learn how to battle him in the 21st Century and must not be naïve. We must learn from the Gospel how to battle him.”)
Three, Barclay goes on, we must not think that Jesus conquered the tempter and that the tempter never came to him again.
Eternal vigilance is the price of freedom. In Christian warfare, says Barclay as well as Pope Francis, there is no release. Some people think they should get beyond that stage; Jesus himself never did, even in his last hour in Gethsemane.
Four, one thing stands out about this story—these temptations could only come to a person who had special powers and knew he had them. We are always tempted through our gifts. We can use our gifts for selfish purposes or we can use them in the service of others.
Five, the source must have been Jesus himself. He was alone in the wilderness. No one was with him in his struggle, so he must have told his men about it.
We must always approach this story with a unique and utmost reverence, for it is laying bare his inmost heart and soul. And that is what I’ve always done in the following presentation written many a year ago . . .
THIS IS A STORY about earth-shaking silence that bore the sound of deafening harsh voices and one soft and gentle voice Who sent Jesus among us so we could know we had a Father-God who loves us with an everlasting love.
This is a story of confrontation and testing.
Dramatic confrontation with the elements–blinding sun and penetrating darkness, blistering wind and numbing cold, impassioned hunger and parching thirst.
Jesus was led by the Spirit into the desert to pray and fast.
There, he would shape his mission. He was searching for the answer of the question: What kind of spiritual leader would he be?
There, he was also tempted by the devil, who sought him to distort that mission.
First, a harsh voice prompted Jesus to turn stones into bread as a way of manipulating others to get them to follow him. Jesus could have made people dependent on him; instead, he shared with them what he realized: Our common dependence on the Father of all, who gives us our daily bread.
To interpret this, the first temptation presents physical attraction as the ultimate good, Jesus teaches us to seek bread from heaven. We continue to pray for and live by this daily bread.
Another harsh voice tempted him to throw himself down from the parapet of the temple and have his angels come and raise him up. He could put together a traveling road show of clever signs and wonders. Things would be easier that way. People would easily follow a clever magician. But this would draw people away from the Father, not toward him.
The soft voice was simply asking Jesus to reveal the true order of the Father’s kingdom.
Jesus realized his mission in life was to reveal Abba’s love as Father of all. Jesus was to let the world know that there was a soft voice within us all, who is there to affirm and to love, to test and to guide.
Again, as an interpretation, the second temptation is about fame and admiration—making a name for ourselves. In fact, Christ will throw himself down—in free and obedient conformity to the Father. Jesus will endure mockery instead of admiration. Christ did not cast himself down from this pinnacle of the temple . . . He did not tempt God, but he did descend into the abyss of death . . .and the desolation of the defenseless.
A third harsh voice promised Jesus the whole world, saying: “You’ve got the power to gain the whole world. You can be king of this world.
And Jesus sadly realized that many of his followers, even in the Church, would succumb to greed of every form. They would kill in Crusades and Inquisitions in the name of love.
The third temptation is for earthly power and rule. But the only crown that Jesus will wear will be made of thorns, his kingdom is “not of this world” (john 18:36).
As he was tempted, he was led into a soul-embracing love of the One he was to reveal. In the desert, Jesus must have knelt down and promised in all simplicity to seek and to do the will of the Father from moment to moment. And in that act of fidelity, in that decision, the new covenant surely was sealed in Jesus’ heart.
In the desert and its temptations, the whole of humanity was drawn into the possibility of intimate experience of the divine. Because one person was willing to be led into the holy of holies, we all can go with him. We can go–provided that we–like Jesus, are willing to be tested and cleansed, strengthened and purified.
In this story, at the beginning of Jesus’ mission, is the answer to the question: Why did Jesus have to die?
The answer was:
To surrender himself into the hands of evil people was the only way Jesus could be faithful. God could have intervened on behalf of his own Son. But that was out of the question.
The world could not accept God as a gentle Father. They found his message of love much too demanding. And since the authorities could not and would not accept him and his message, the only recourse left to him was simply to give witness to that message–even to the end.
He chose to be faithful to the soft Voice of the Father, not compromise the message, even if it led to his death.
Jesus had to suffer and die because, because tragically, that was the only way the world would allow him to be faithful to the Word he heard ~ and preached.
The Father was more pleased with the fidelity of one son than he would have been with the spread of a message that did not reveal his love.
This is a powerful lesson for those among us who would COERCE others into being good – as we see the proliferation of dictators across the globe today.
The false voices which Jesus tamed and quieted ~the voices of greed or accolade or power–we must tame and quiet, relying on his power as elder Son.
The soft voice of the Father to whom he was so devoted, the voice that was the source and object of all his fidelity, each one of us should train ourselves to hear.
And then learn . . . day after day after day to love . . . more deeply . . . more intimately . . . more really–the Father of our Lord Jesus Christ.
This . . . . is the Jesus I know and love.
And I ask him to teach me the gentle ways of the Father. Through Jesus, may we be faithful too.
And now, before you go, here’s a song I’ve always loved with a lovely slide show ~ On Eales’ Wings. Click here. It’s the text of Psalm 91 that says, “For He will give His angels charge over you, To guard you in all your ways.” Remember to turn up your speakers and enter full screen.
And here are today’s Mass readings if you’d like to reflect on them. Click here.
William Barclay / The Daily Study Bible Series / the Gospel of Matthew ~ Volume 1 revised edition Westminster Press Philadelphia / 1975 / pp. 62 -66.
The Feast of the Baptism of the Lord ~ Sunday, January 12, 2020
This feast is part of the epiphany cycle of feasts ….
It reveals a bit more of the meaning of the Incarnation of the Son of God, that is. our God entering our world and becoming flesh and blood like you and me.
By way of introduction, our Scripture scholar-friend William Barclay offers a short commentary on today’s Gospel story from Matthew about the Baptism of Jesus . . . .
For thirty years Jesus waited patiently for the moment to embark on his mission. He waited for the hour to strike. And when John emerged, Jesus knew it was time.
Barclay asks why should this be so? For one very simple reason.
The Jews knew and used baptism only for proselytes who came from another faith. It was natural for the sin-stained proselyte to be baptized but no Jew ever conceived of a member of the chosen people, a son of Abraham, assured of God’s salvation, should ever need baptism. Baptism was for sinners, an no Jew ever conceived of himself as a sinner shut off from God. Now for the first time in their national history the Jews realized their own sin and their own pressing need for God. Never before had there been a unique national movement of penitence and search for God. This was the very moment for which Jesus was waiting and he slipped into the line of pilgrims waiting to be baptized by John. The others there were conscious of their sin and conscious of their need for God as never before, and in Jesus baptism he identified himself with the people he came to save.
When he approached John, he objected, saying, “I should be baptized by you” But Jesus replied, “Allow it for now for it is to fulfill all righteousness.” (Barclay Gospel of Matthew – Vol. I pp.59-60.)
Pope Benedict XVI also has an interesting commentary on this feast . . . .
The Baptism of Jesus was held in great importance by the apostolic community, in that circumstance, for the first time in history there was the manifestation of the Trinitarian Mystery in a clear and complete way, but also because that event began the public ministry of Jesus on the roads of Palestine. The Baptism of Jesus at the Jordan is the anticipation of his baptism of blood on the cross and it is the symbol of the entire sacramental activity by which the Redeemer will bring about the salvation of humanity.
This is why the early Church Fathers have dedicated such great interest in this feast, which is the most ancient after Easter: “Christ is baptized and the whole world is made holy,”sings today’s liturgy, “he wipes out the debt of our sins; we will all be purified by water and the Holy Spirit.” (Antiphon to the Benedictus)
There is a strict relationship between the Baptism of Christ and our baptism. At the Jordan the heavens opened to indicate the Savior has opened the way of salvation and we can travel it thanks to our own new birth of water and Spirit (Jn 3:5) accomplished in baptism. The commitment that springs from baptism is therefore to “listen” to Jesus: to believe in him and gently follow him, doing his will.
(As recorded in the “Meditation of the Day” in the Magnificat liturgical magazine January 2019 issue, p.179.)
Thus, God sent his only Son to become one with us.
What better way to do this than to show acceptance of the human condition by being baptized for the forgiveness of sin.
Jesus has no personal sin. Yet he got in line with hundreds of pilgrims to be baptized by the prophet John by the River Jordan.
In this we see Jesus’ humility. He is willing to accept ALL of the human condition. He willingly presents himself for baptism.
There he is: John at the edge of the desert, wading out into the waters of the Jordan River.
A crowd has gathered on the banks. Jesus is among them. He is unknown at this time because he has yet to begin his ministry. He has chosen this meeting with the Prophet to inaugurate his own mission.
Jesus waits patiently amidst the crowd. There’s a line of people eagerly waiting to meet individually with John. Jesus is to receive his baptism of repentance ~ not because there’s sin in him, but in order to model for us the authentic way to approach the Father.
He goes to the Baptist as a beggar because the Mystery is mercy. Jesus surrenders to mercy by submitting himself to baptism in order to invite us to share in his relationship with the Father.
The Lord Jesus lowers himself in his baptism and, as Nothingness, acknowledges his Father so that we will never hesitate to do the same. (Source: Magnificat /Jan. 2019 issue p. 173.)
An astonishing thing happened; the two of them were privileged to a vision. The sky opened up and John saw the Spirit of God descend on Jesus like a dove and hover over him.
With that, a voice from the heavens said,
“You are my beloved Son; with you I am well pleased.”
In our immersion into the waters of baptism, we are consecrated, set apart and made holy. In Jesus’ immersion in the baptismal waters of the Jordan, the opposite becomes true. Jesus consecrates, sets apart and makes holy the waters of baptism. Jesus as Man consecrates the movement of divine grace that flows just as rivers flow.
Sometimes the river has abundant waters that give life to all living things that share its banks. But sometimes the waters dry up and become like a desert.
So, too, with grace. Grace flows like a river bringing wonderful fruit to all who drink and are immersed in it. But sometimes grace seemingly dries up and we live in a desert for a while. But the river is still there, unseen; it just moves below the surface.
So we have to be willing to be immersed. To be immersed in divine grace. To be immersed in God. To be immersed in love.
But that precisely is the problem. We are scared of being immersed in love. We are scared of being immersed in God. We prefer to stand on the banks of the river and watch the waters of grace flow by, without having direct contact with it.
So this feast day is about us as well. Don’t be afraid to be immersed in God. Don’t be afraid to be immersed in love.
If we are immersed in God, in love, we will hear the voice of God say to us . . . .
“You are my beloved son. You are my beloved daughter.
Now, before you go, here’s the traditional spiritual “Shall we Gather at the River.” Click here.
And here are today’s Mass readings: Click here
In our Catholic liturgical calendar this is “Gaudete Sunday — the Sunday of Joy. We’re halfway through Advent and the vestment color is Rose, rather than purple, the color of penitence. So, we may see the celebrant wearing rose vestments.
This is supposed to be a joyful time of year but . . . some us don’t see things clearly, or can’t speak up for ourselves or are disabled. Some of us are afraid or disillusioned; confused or depressed; lonely or weak-kneed or just plain in need of an infusion of hope and joy, so . . .
today’s first reading from Isaiah 35:1-6,10 sums up the joyful, hopeful mood of this third Advent Sunday:
The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.
And in last Sunday’s gospel, we found John the Baptist preaching and baptizing along the Jordan River to great crowds of people. But in today’s gospel, however, we find him in prison.
Our Presbyterian scripture scholar William Barclay commented that John’s career ended in disaster. It wasn’t John’s habit to soften the truth. Herod Antipas had paid a visit to his brother in Rome and seduced his brother’s wife. He came home again, dismissed his own wife, and married the sister-in-law Herodias whom he lured away from her husband. Publicly and sternly, John rebuked Herod. Consequently, John was thrown into the dungeons of the fortress of Machaerus in the mountains near the Dead Sea.
For a man who lived in the wild open spaces with the sky above and the wind blowing through his hair, this was surely agony. So he may have had some doubts, and sent some of his disciples to Jesus to ask . . . .
Are you he who is to come, or shall we look for another?
Jesus said to them in reply,
Go and tell John what you see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear [ . . .] and the poor have the good news preached to them.
John’s joy was to witness the unfolding of God’s plan of salvation and to play his assigned role within it. The way of fidelity to God and cooperation with God’s gift of himself to the world often leads through the dungeons of human injustice and cruelty . . . . John always acted with every fiber of his being oriented to serving a greater good than himself. John’s humility took the form of an ability to wait without end for God to act. Hence, he sent a message to Jesus to ask him what he should do.
And you probably know how John’s story ended: Herodias hated John, even though Herod wanted him alive. She kept looking for a way to get rid of him. The time finally came at a birthday party for the ruler at which her daughter danced so much to Herod’s delight that he promised her“half of his kingdom.” And Herodias got her daughter to demand Herod John’s head on a platter in front of his guests (Mt. 14) .
The world is filled with despots, even today. St. Paul exhorts us in the second reading today to be patient. (I suppose that means, even with the despots!) We should take heart in the wonderful message of Isaiah:
“Be strong, fear not!” Do you hear the echoes of Saint John Paul II who was always exhorting people all over the world not to be afraid!
Dear Heavenly Father,
the despots of our world will not win.
Your Son has already brought us the victory!
We are not afraid!
The hands of the feeble will become strong,
the knees of the weak will become firm.
The eyes of the blind will be opened!
The ears of the deaf will be cleared!
The tongues of the silenced will be loosened!
The desert and the parched land will exult!
The rivers will run fresh and clear again!
The forests will be free for wildlife again!
The oceans will be free for whales and fishes again!
Here is your God, he comes with divine recompense to save you.
We will see the glory of the Lord, the splendor of our God!
This we ask as we ask all things, through Jesus Christ our Lord. Amen.
Before you go, Here’s a song that follows the Scripture texts for today. Click here. Be sure to turn up your speakers and enter full screen.
And here are all the of the Readings for today’s Mass, if you’d like those as well. Click here.
William Barclay / The Daily Study Bible Series / The Gospel of Matthew – Volume 2 / Revised Edition The Westminster Press / Philadelphia Pa 1975