Antisemitism is an offence against God

30th Sunday of OT | Jer 31:7-9; Mk 10:46-52

This Sunday I was going to preach a more general message about how the blind Bartimaeus in today’s Gospel is a model for each of us, teaching us how to cry out to Jesus at the hour of our need. When I woke up and read the news Saturday morning, however, I became convinced that there is some more specific need for which we need to cry out to God today.

Like many of you, I was horrified to read the news this Saturday morning about the mass shooting that occured at the Tree of Life Congregation synagogue in Pittsburgh. In this terrible act of anti-semitism, a gunman opened fire on a Jewish community gathered for prayer on the Shabbat, killing eleven people and wounding many others. As we condemn this evil action and offer our prayers and solidarity to the families affected and the larger Jewish community, we should recognize that this crime is part of an incredibly unsettling trend of increased anti-semitism in recent years. Recently, we have seen very public displays of anti-semitism, such as in Charlottesville last year. In Canada too anti-semitism has become more and more prevalent.  For example, according to the Toronto Police Service, the Jewish population is the most common group targeted by hate-crimes. This should deeply trouble us as Catholics. It is something to which we must respond.

In response, we need to clearly denounce anti-semitism for the evil that it is. Nostra Aetate, the document from the Second Vatican Council on the relationship of the Church to non-Christian religions, clearly denounced anti-semitism and called us as Catholics to speak out against it. As recent Popes, especially St. John Paul II, have noted, tragically Catholics in the past did not always do enough to combat anti-semitism and at times even fueled it. John Paul II, for example, recognized the actions and often inactions of Catholics that contributed to the Shoah (in his preface to, We Remember: A Reflection on the Shoah, 1998). Although Nostra Aetate clearly condemned the ideas that Jews are collectively guilty for the death of Jesus, this idea was permitted to exist among Catholics for too long, allowing anti-semitism to fester among Christians. This way of thinking was often the root of Jewish persecution in the past (for more, see here). Especially because anti-semitism has in the past found a place among Catholics, in light of recent events, we must clearly denounce it as evil. Anti-semitism is, as John Paul II said, an “offense against God” (here).

Michelangelo [Public domain], via Wikimedia Commons

In addition to condemning anti-semitism, we need to be aware that, because of God’s covenant with Israel, the Jewish people have a unique and special place in the heart and plans of God. God’s covenant with the Jewish people is still in effect and is in fact irrevocable. Nostra Aetate clearly teaches this. In the first reading from today (Jer 31:7-9), the prophet Jeremiah beautifully speaks about God’s covenant with Israel. Jeremiah lived at a time of great crisis for the people of Israel, namely, the destruction of Jerusalem at the hands of the Babylonians in the year 587 BC. This event and the later crisis of the deportation provoked Jeremiah’s outpouring of grief and mourning. The message of Jeremiah, however, was also one of hope. In the passage we heard today, the prophet envisages a new action of God. Jeremiah was convinced that God would restore Israel to well being. As the prophet explains, on account of the covenant, the Jewish people are in a permanent and unique relationship with God who loves and cares for them.

Hearing this message of Jeremiah today compels us to stand in close solidarity with our Jewish brothers and sisters at a time when this evil has been committed against them. We pray especially for those who have died and for their families. We pray for our Jewish brothers and sisters, whether they be in Pittsburgh or closer to home, that the words of the prophet Jeremiah may be realized in in their midst. With Jeremiah we pray that they may experience the restoration of God the father, that he might bind the lame among them and console them.

Solving Money Troubles

28th Sunday OT, year B | Mark 10:17-27

We have all probably heard someone speak about their “money troubles”. This usually refers to the fact that they do not have enough money. In the story of the rich young man that we heard in the Gospel today, Jesus completely inverts our normal understanding of how money can cause trouble in our lives. Instead of too little wealth being an issue, Jesus teaches us that having too much money is the problem.

Jesus explains to his disciples that having too much wealth can be a barrier to entering the kingdom of heaven. “It is easier for a camel to pass through the eye of a needle

than for one who is rich to enter the kingdom of God”. Jesus’ disciples were “exceedingly astonished” when they heard this teaching. Why? One possible reason is that they thought that having wealth was considered a sign that you have God’s favour. In other words, if you were rich, then you were already in the kingdom of heaven. This idea is conveyed in certain passages in the Old Testament (e.g. Job 1:1). Just like us, the disciples probably thought that not having wealth was the problem. Jesus, however, says that the opposite is true. Having wealth makes it difficult, maybe even impossible, to enter the kingdom of heaven. If we stop and think about it, we can come up with some reasons why this makes a lot of sense. First, when we have many things, then it is too easy to think that we don’t need God. Second, when we have wealth, we tend to want more of it. The pursuit of material possessions can easily make us lose sight of what is most important in life. Third, the more things that we have, the more strictly we will be judged. “To whom much is given, much will be required” (Luke 12:48). If God has blessed us with material wealth it is probably so that we can help others with it. While we may think that not having enough wealth is a problem, Jesus reminds us that the real problem is having too much.

James Tissot [No restrictions or Public domain], via Wikimedia Commons

If having too much wealth is a serious problem that can prevent us from entering the kingdom of heaven, is the solution to give it all away? In the Gospel, Jesus tells the rich young man to sell all that he has and give it to the poor. Are we required to take this admonition literally? For some Christians, the answer was yes. A famous example is St. Anthony. He lived around the year 300, and was born into a relatively wealthy family in Egypt. When he was 18, Anthony’s parents died. Soon afterwards, he happened to enter a Church while Jesus’ teaching that we heard in the Gospel today was being proclaimed. Anthony understood the invitation to “go, sell what you have and give it to the poor” to be literally addressed to him. Leaving the Church, he sold his wealth, gave it to the poor and went to live as a monk in the desert. For some, the way of dealing with the problem that wealth poses to entering the kingdom of heaven is to give it all away like St. Anthony. Most of us, however, are probably not called to make such a radical renunciation of material goods.

While we may not be able to give literally everything we have to the poor, in order to overcome the barrier that wealth creates to entering the kingdom, we are required to give to the poor. A major message of today’s Gospel is that following Jesus needs to come before the pursuit of wealth. We are called to put our material goods at the service of following Christ. Because Jesus calls us to give to the poor, Christians have always viewed almsgiving as a serious obligation and not just some optional spiritual practice. Consider, for example, these words from St. Basil the Great:

The bread you do not use is the bread of the hungry. The garment hanging in your wardrobe is the garment of the person who is naked. The shoes you do not wear are the shoes of the one who is barefoot. The money you keep locked away is the money of the poor. The acts of charity you do not perform are the injustices you commit.

Now, you may be wondering, if I need to give to the poor but cannot give everything, how much should I give? C. S. Lewis, the Christian scholar and author of the Narnia series gives a good answer:

I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charitable expenditure excludes them.

The Gospel today invites us to rethink what we consider to be “money troubles”. Having too much rather than too little wealth is an obstacle to entering the kingdom of heaven. The way to overcome this problem is by giving to the poor. Although how much we give is between us and God, we can be sure that this is something we will have to account for in the end.

"Is it lawful for a husband to divorce his wife?"

27th Sunday of OT, year B | Gen 2:18-24; Mark 10:2-12

Although I am not married, as a priest I have witnessed many weddings! Whenever I hear the couple vowing to love and honour each other for the rest of their lives, I am not only struck by their love for one another, but by their courage and trust in God. In that moment, they do not know what the future will hold: the joys, but also the great challenges. In spite of this, they promise to never give up on one another, irrespective of what will happen. This is an incredibly brave thing to do. In the readings today, we heard a strong message about the beautiful and radical nature of marriage.

The first reading from Genesis (Gen 2:18-24) spoke to us about the special relationship that exists between a man and a woman who are married. The story of the first man and woman, far from being some eye-witness account or instruction in history or geography, represents the inspired reflections of wise individuals who were raising fundamental questions and trying to answer them through the use of symbolic language. Where do we come from? What is the relationship that exists between God and humanity? What is the relationship that exists between man and woman? In presenting an answer to this last question, the story explains that woman was made from a rib taken from the side of the man. This tells us something about how the author of Genesis understood the relationship between men and women. Earlier in the story we saw that none of the animals in the garden were a suitable partner for the man. In saying that woman was formed from the side of man, the author is perhaps explaining that man and woman are meant to be “side by side” with one another. This denotes a closeness and equality. It also conveys the message that man and woman are incomplete without the other. Without woman, man is missing a part of himself, his rib. Likewise, without man, woman is missing a part of herself, the rest of the body that went with the rib. Only when man and woman are together are they complete. As Genesis explains, this unity between man and woman through which they complete one another occurs in a unique way in marriage.

Rogier van der Weyden [Public domain], via Wikimedia Commons

In the Gospel (Mark 10:2-12), Jesus teaches us that the unity that exists between husband and wife is meant by God to be indissolvable, that is, to endure for the lifetime of the couple. At the start of the Gospel, the Pharisees question Jesus in order to draw him into a debate on a question that was hotly contested at that time. According to Deuteronomy 24:1-4, Moses permitted a man to write a note divorcing his wife because of “an indecency in her”. At Jesus’ time, religious authorities argued whether this “indecency”, and therefore the reason for which a man could divorce his wife, had to be something serious, or whether it could be a trivial matter. In his response, Jesus appeals to the text from Genesis that we heard in the first reading. He bases his argument on how God originally intended marriage to be. Moses’ instruction permitting divorce, Jesus explains, was a concession based on the inability of people to accept God’s design for marriage. According to Jesus, the unity between a husband and wife was intended by God to be permanent. As a result, anyone who divorces and marries another commits adultery.

We need to continue proclaiming Jesus’ teaching on marriage because it is a source of hope and life for us. Now, there are those who argue that Jesus’ teaching was conditioned by the time in which he lived. In our current context, they argue, we should understand his teaching differently. It is important to understand that Jesus’ teaching on marriage was as radical sounding when he first said it as it is today. This teaching was as difficult to proclaim then as it is now. When it comes to proclaiming Jesus’ teaching on marriage, we must, on the one hand, have a great sensitivity for those whose marriages have broken up. As Pope Francis has so beautifully said, the Church is a “field hospital”. We are to meet people where they are, accept them and care for them. We realize that there are cases, such as abuse, in which a separation may be the best way forward. We need to do all we can to ensure that those who are divorced and those who are divorced and remarried feel genuinely welcomed by the Church. We should seek to integrate them as much as possible into the life of the Church. On the other hand, this care for those whose marriages have broken up should be accompanied with the proclamation of Jesus’ message that God intends marriage to last for the life of the couple. God intends the best for us. Jesus wants people to know God’s plan for marriage because he wants people to have joy and the fullness of life. In marriage, God intends the couple to make a complete gift of themselves to each other. This gift is something permanent, not just for a time. All marriages encounter difficulties. By proclaiming that God intends marriages to be permanent, we can give hope to couples. Though there are difficulties, perseverance will be for their good since it is in accord with God’s plan. God’s plan for us is happiness. This can be a source of hope and support for the couple.

The readings in the Mass today encourage us to reflect on the gift of marriage. We give thanks today for those couples who, in their perseverance through the ups and downs of their marriage, give witness to the unity that God intends marriage to have. We recognize that the break up of a marriage is always a tragedy and we commit ourselves to caring for those who find themselves in a broken marriage. We pray for couples who are struggling in their marriage, that God may give them the strength to persevere. Finally, we pray for those couples who are preparing for marriage, that they may, with great courage and confidence in God’s assistance, promise to love and honour one another for as long as they live.

Tips for fighting temptation

26th Sunday of Ordinary Time, year B | Mk 9:38-48

Some years ago, I was visiting a Church with my nephew, who was about four at the time. When he looked at the crucifix behind the altar, he became quite troubled. He started asking questions like “why is that man nailed to the wood?” and “why is he bleeding?” His response made me realize that it is a troubling and surprising thing to have a crucified man displayed so prominently in our Churches. I had seen the image so often, however, that I lost sight of this fact. We run into problems as Christians when we become overly comfortable with Jesus. His actions and words shocked and unsettled those who witnessed them. Because we have heard his words so often, we can forget how truly provocative they are. Today in the Gospel, we heard some shocking words from Jesus that help wake us up to the radical nature of his message.

Using some incredible strong and startling language, Jesus instructs us to get serious about rooting out sin in our lives. If your hand causes you to sin… cut it off! If your foot causes you to sin… cut it off! If your eye causes you to sin… tear it out! Although Jesus is certainly not commanding us to literally maim ourselves, through the use of this hyperbolic language, Jesus is conveying an urgent message about the severity of sin. Sin harms us. It prevents us from entering into the kingdom of God. It stops us from enjoying the fullness of life. Because sin is so harmful, Jesus commands us to take decisive and even radical action in order to root it out from our life. When we hear Jesus’ strong admonition in the Gospel today, it is impossible not to reflect on our own lives. What sin might Jesus be asking me to pay attention to rooting out? A tendency to speak badly about those around me? Greed that prevents me from sharing what I have with those in need? A habit of giving into lustful thoughts or actions?

By U.S. Air Force Photo by Josh Plueger [Public domain], via Wikimedia Commons

In order to root out sin in our lives, we need to have a strategy for fighting temptation. Over the years I have heard some tips for fighting temptation that I have found helpful.

• Tip 1: Counter temptation when you are first aware of it. Imagine that someone makes a small snowball and releases it at the top of a hill covered in snow. As the snowball moves down the hill, it gathers more and more snow to itself as it rolls down the hill. Eventually, it will become a great big ball. At the top of the hill, while the snowball is still small, it is easy to stop its progress. As the ball makes its way downhill and grows, however, it becomes harder and harder to stop. Temptation is like this. When it first arises in our mind it is easier to stop. The longer we entertain a temptation, the more it grows and the harder it becomes to stop until it can simply run us over like a large snowball plowing down a hill.
• Tip 2: When we take strong and decisive action in the face of temptation, it can be more easily overcome. As Jesus explains in the Gospel, when it comes to battling temptation, half measures will not do. St. Ignatius explains that in tempting us the Devil is like a barking dog. if you are firm and determined from the beginning, the dog will back off. When temptations come, we should not only resist them right away. We should resist them strongly.
• Tip 3: Move in the opposite direction that the temptation prompts. St. Ignatius called this strategy of going against what we are feeling agir contra. Are you tempted to say something negative about someone? Don’t just say nothing, compliment them instead. Feeling lazy and not wanting to spend 10 minutes to clean your room? Clean your room for 12 minutes instead. Frustrated with a particular individual? Go out of your way to be kind to them. By not simply resisting the temptation but actively going against the way that temptation prompts you helps to more completely defeat the temptation. If the devil realizes that you pray longer when you are tempted not to pray, then this temptation will probably not arise as often!
• Tip 4: Stay focused on the positive reasons for fighting the temptation. We want to stop sinning not only in order to avoid what Jesus calls the “unquenchable fire” of gehenna, but also so that we can have life and enter into the kingdom of God. We should want to fight temptation not only in order to avoid the ugliness of sin, but also because we are drawn by the beauty and goodness of virtue and holiness.
• Tip 5: Do not grow discouraged. Even when we are actively trying to overcome a particular sin, we will fall. What is important is that we trust in the love and mercy of Jesus and keep trying. In struggling against temptation, the expression “fall six times, stand up seven” certainly applies. When we fall, we need to get up, seek God’s mercy and keep trying.

It is good when Jesus’ words shock and disturb us because they can lead us to action. Jesus speaks strongly in the Gospel about the need to uproot sin from our lives. Without a strategy for fighting temptation, overcoming sin may remain wishful thinking. What practical step can you take to work towards battling temptation in your life?

Law of the Gift

25th Sunday in Ordinary Time, year B | Mark 9:30-37

I recently read an article from someone who quit his job spent the last year travelling around world. The writer explained that he made the decision to travel because he had had enough of the cycle of waking up, going to work, eating dinner, going to sleep and waking up in the morning only to do it all over again. He was unable to find meaning in this daily grind and thought to himself that surely there must be more to life than this. We can all probably identify with the writer’s attitude. At times, our routine and responsibilities can weigh us down. We can feel like our life is without meaning. Unlike the writer, however, most of us probably cannot leave everything and travel the world for the year in search of purpose! What then are we to do? Today’s Gospel would suggest that what can be more important than changing what we do each day is changing the attitude or spirit with which we do the things that we do.

Jesus teaches us that a meaningful life is one in which you live your life as a gift for others. We find purpose when we work, study and serve our family and others because we want to make of ourselves a gift to those around us. We have all probably experienced the joy and sense of meaning that comes when we freely choose to give of ourselves (our time and talents) to others. Can you remember the last time that you felt this way? Maybe you helped a family member or friend when they were in trouble. Perhaps you volunteered in your community in some way. That we find joy and purpose when we give ourselves to others is sometimes called the “law of the gift”. St. John Paul II would often explain this law by saying that every human being cannot fully find themselves, except through a sincere gift of themselves. This is the logic of the cross that we see in the Gospel. Jesus explains that he will only gain life for himself and for others after he has given himself over totally to be killed. Further, after Jesus learns that his disciples were arguing among themselves about who was the greatest, he instructs them that whoever wants to be first of all must be the servant of all. Jesus teaches us that we find our true purpose when we live our lives as a gift for other.

Martyrs lived in a special way the law of the gift and are powerful examples for us. This coming Wednesday (September 26th), we will celebrate in Canada the feast of the Canadian Martyrs. Among these martyrs is St. Jean Brébeuf, a Jesuit missionary who travelled from France to New France (now part of Canada) in 1625 in order to serve as a missionary to the indigenous. Although it could be argued that some of his writings are tinged by a certain attitude, which unfortunately was all to common at the time, of the superiority of European over indigenous culture, it is impossible to read his writings and not be struck by the genuine love and devotion that he had for those he served, especially the Huron people. Brébeuf devoted himself to learning the language, culture and spirituality of the people that he was trying to introduce to faith in Jesus. Ultimately, he was captured by a hostile indigenous group, and, along with some converts from the Huron people, was horrible tortured and ultimately killed. Brébeuf died alongside the very people he had given his life to serve. During his life, Brébeuf had various opportunities to choose a different, more comfortable life, however, he found his purpose and joy by making his life a gift to others in a radical way.

By Thwaites, Reuben Gold, 1853-1913 [Public domain], via Wikimedia Commons

In order to live the law of the gift and experience a deeper sense of purpose in our life, we may need to change our attitude towards work, school or other difficult or monotonous tasks. Instead of doing more, we may need to think differently about what we do. I am not going to suggest to you that you need to spend more time serving others. Although there may be some of us who do need to help others more, most of the people I have met in parishes spend much of their lives serving others. There are parents who make sacrifices constantly to care for their children. There are those who work day in and day out at a job that can often be unfulfilling in order to provide for their family. There are grandparents who do so much to help care for their grandchildren. There are people who, though already busy, give what little free time they have to volunteer in their parish or around the community. Although we have all at some time felt the joy that comes from living the law of the gift, in our daily routine it can be hard to experience this. Even with tasks we know are important and meaningful, a certain heaviness can sink in. When this happens, it is important that we evaluate the reason why we do difficult tasks and perhaps make an adjustment. Are we motivated by a sense of obligation or necessity? We can regain meaning in our life when we choose to have the attitude that the things we do each day, whether it be at work, school or in the family, are our way of making ourselves a gift to others.

The Greek word used for “conversion” in the New Testament, metanoia, literally means to change one’s mind. Living the law of the gift requires such a change of mind. We can find purpose and meaning in the midst of our daily grind by changing the spirit with which we approach our work and responsibilities. Is there an aspect of your life, whether it be in your family, school or at work, that you find particularly difficult? Can you begin to think of this as one way that you are making your life a gift to others?

Peter gets it right. Sort of...

24th Sunday of Ordinary Time, year B | Mark 8:27-35

If you were to type in “Jesus” into a Google image search, you would see a wide variety of representations of Jesus. Images range from a regal-looking Jesus in a Byzantine icon, to a painting of Jesus from the 1970’s where he looks a lot like a surfer. People have always pictured Jesus differently Since our goal as Christians is to become like Jesus, that is, to imitate Jesus, the way that we perceive the identity of Jesus will greatly affect how we try to live. In the Gospel today (Mark 8:27-35), Jesus asks Peter a direct question about his identity: “who do you say that I am?” In his answer, Peter gets the identity of Jesus right. Well, sort of.

Peter is correct to say that Jesus is the Christ, the Messiah. He got that much right. The location, the region of Caesarea Philippi, in which Peter made this assertion is significant. Caesarea Philippi was a city built by Philip, the son of Herod the Great, in a place of great natural beauty to the North of the Sea of Galilee. This area was closely associated with two figures who many revered as gods and bringers of salvation. First, in the region of Caesarea Philippi there was a famous shrine to the Greek god pan. It was an important place of pilgrimage which people visited to seek assistance from this god of the wild. It was a kind of pagan Lourdes. Second, this area was also home to a shrine to Augustus Caesar, a ruler who was referred to by titles such as “Son of God”, “Lord” and “Saviour”. It is, therefore, significant that it was in Caesarea Philippi that Peter made his declaration about Jesus. In a place saturated with devotion to the god Pan and to Caesar, figures some looked to as saviours, Peter claims that Jesus is the Christ, the anointed one sent by God to save his people. Peter asserts that Jesus, and not Pan or Caesar, is the true saviour.

The remains of the Pan sanctuary
(source: EdoM [Public domain], via Wikimedia Commons)

Although Peter is right to say that Jesus is the Christ, he has misunderstood completely what kind of Messiah Jesus is. He therefore failed to grasp how Jesus would accomplish God’s work of salvation. Have you ever had the experience when you use a particular word for quite a while only to discover some time later that you misunderstood what the word meant and were using it incorrectly all along? Whenever I visit an elementary school classroom to talk about the priesthood and vocations, I usually ask the class if anyone can explain what a “seminary” is. Without fail, one of the students will shout back, “the place where they bury dead people!” Peter is right to call Jesus the Christ, but he clearly has the wrong idea of what it means for Jesus to be the Christ. Peter, like many Jews at the time, was probably expecting the Messiah to be a mighty ruler who would cast off the burden of Roman oppression with military might. When Jesus explained that he would suffer, be rejected and put to death, Peter cannot accept it. This was not the kind of Messiah that he expected Jesus to be. A Messiah could not suffer in this way! In response to Peter’s protests, Jesus rebukes him, calling him Satan, the adversary. Jesus makes it clear that Peter has not yet grasped what kind of Christ he truly is.

If we, like Peter, misunderstand what kind of Messiah Jesus is, then we misunderstand what it means to follow him. If the purpose of our life is to imitate Christ, then the way we picture Jesus will shape the manner of our life. We go seriously astray as Christians when we have the wrong idea about Jesus’ identity. For example, a popular movement in Christianity preaches the prosperity gospel. In a nutshell, this teaches that if we follow Christ we will obtain material prosperity. In order to justify such a claim, adherents convince themselves that Jesus himself was actually quite rich (e.g.). Sure, Jesus was born in a manger, but he received expensive gifts, didn’t he? Or, if we picture Jesus as some kind of prototypical hippie wandering the countryside (like in the “surfer Jesus” image), then we might understand Christianity to be just another means to self-actualization and fulfillment. In the Gospel, Jesus is clear about what kind of Christ he is and therefore what it means to follow him. He is a Messiah who will lay down his life. He will rise, but first he must die. If we want to follow him, then we too must lay down our life. Following Jesus requires sacrificing ourselves out of love for others. The path leads to life, but it is radical, challenging and costs everything.

The image that we have of Jesus is important because it determines the type of Christian that we strive to be. In our tradition, we have a great custom that is meant to powerfully remind us what kind of Messiah Jesus is and what it means to follow him: the sign of the Cross. Whenever we make the sign of the cross, we are meant to remind ourselves that Jesus was a Messiah who suffered and died for us. When we trace the sign of the cross over our body, we are meant to remind ourselves that as followers of Jesus we are called to deny ourselves, take up our cross and lay down our lives for others. The next time you make the sign of the cross, remind yourself what kind of Messiah Jesus was and therefore kind of life following him entails.

Why does Jesus speak Aramaic in the Gospel?

23 Sunday Ordinary Time, year B | Mark 7:31-37

One of my teachers was fond of telling us that when we study a text from Bible we need to imitate Sherlock Holmes by focusing on small details within the text. He often repeated this line of Sherlock Holmes to us: “it is, of course, a trifle, but there is nothing so important as trifles”(1). My teacher’s point was that small details in the text - what we might consider mere trifles - are often highly significant. I would like to focus on one such trifle from the Gospel today (Mark 7:31-37), the word ephphatha spoken by Jesus when he heals the deaf man.

James Tissot [No restrictions or Public domain], via Wikimedia Commons

When we know the language that Jesus spoke, we learn something very important about his identity. All the Gospels were written in koine Greek. This was the common language used throughout the Roman empire at the time of Jesus. As Greek was the language of the Empire, it can rightly be described as the language of the rulers. Since the Holy Land was under Roman rule at the time of Christ, Greek was the language of those who exercised power over Jesus and the rest of the Jewish people. Greek, however, was not the mother tongue of Jesus. Although Jesus probably spoke Hebrew and perhaps some Greek, the main language that he spoke was Aramaic. If Greek was the language of the rulers in 1st century Palestine, Aramaic was the language of the ruled. In the Gospels, the words of Jesus are predominantly recorded in Greek, even though he spoke Aramaic. There are, however, some instances in which Jesus is depicted as speaking Aramaic. The Gospel today is one such example. The word ephphatha is an Aramaic word meaning “be opened”. That we should find this Aramaic word in a sea of Greek is an important trifle. Why would Mark record this Aramaic word of Jesus? Why not have Jesus always speaking in Greek? By having Jesus speak an Aramaic word in the Gospel today, Mark reminds us that Jesus spoke the language of the ruled rather than the rulers (2). This teaches us something very important about Jesus. Jesus did not come from among those who were powerful or exercised political force over others. Jesus was numbered among those who were dominated, often harshly, by others. He was one of the ruled and not the rulers.

The Gospel today shows us that God works his salvation through those who lack worldly authority and strength rather than those that society deems as powerful. In the Gospel, Jesus cures the deaf man in the region of the Decapolis. The Decapolis was a group of ten autonomous city-states that were dependent on Rome.  The language, culture and political status of these cities made them particularly associated with the Roman empire, the rulers of the land in which Jesus lived. For this reason, it is highly significant that Mark records Jesus as speaking Aramaic - the language of the ruled - while performing a miracle in this region. While accomplishing this work of salvation, Mark highlights that Jesus is one of the oppressed in the symbolic center of imperial authority. Throughout the Bible, we find this same pattern: God consistently brings salvation through the ruled rather than the rulers. In the Old Testament, God chose Israel to be his special possession through whom he would bring his salvation to the world (cf. Isa 49:6). In comparison to the nations that surrounded them, the people of Israel were not a dominating force. Before the time of Jesus, they were subjected by a long list of nations and empires: Egypt, Assyria, Babylon, Persia, Greece and finally Rome. Israel, God’s chosen instrument of salvation for the world, was usually among the ruled rather than the rulers.  As was the case with Israel, in Jesus we see that God uses those considered powerless in the eyes of the world to accomplish his work of salvation.

The Church, therefore, is at its best and is most effective when it is with the powerless, poor, marginalized and oppressed. Consider this: what building or monument is considered to be the symbol of Catholicism in the world? I think that many people would consider St. Peter’s Basilica in Rome to be the visible symbol of the Catholic Church. Although this Basilica is beautiful and an important place of pilgrimage, it would be unfortunate if this were considered THE monument of the Church in society. This is because, to many, the Basilica and the Vatican State in which it is found communicates riches and worldly power. I would suggest that the buildings that far better represent what the Church is and should be are the numerous and often hidden buildings close to St. Peter’s in which acts of charity are performed. There are in fact numerous soup kitchens, hospices, dormitories and parishes around St. Peter’s in which the poor are cared for and the hopeless and those who mourn and lack direction hear the Good News of Jesus preached. Since God uses those who are powerless in the eyes of the world to bring salvation and healing to the world, the Church is at its best when it is close to those who are oppressed and suffering.

The small “trifle” of Jesus speaking Aramaic in the Gospel is significant. With it, Mark highlights that Jesus spoke the language of the ruled.  It shows us that God works his salvation through the powerless and oppressed. This small detail of language in the Gospel invites us to consider how our “language” as individual Catholics and as a parish are interpreted. What do our words and actions convey to those around us? Do people hear from us a desire for power and self-aggrandizement? Or, do they hear from us a message of love and concern for the weak and oppressed?

Footnotes:

1) The quote is from The Man with the Twisted Lip, Arthur Conan Doyle.

2) I first heard this explanation from another of my teachers, Fr. Craig Morrison.

What makes us defiled/unclean and causes division?

22 Sunday Ordinary Time, year B | Deut 4:1-2, 6-8; Mk 7:1-8, 14-15, 21-23

We have all probably heard the nursery rhyme Humpty Dumpty. “Humpty Dumpty sat on a wall, Humpty Dumpty had a great fall. All the king's horses and all the king's men couldn't put Humpty together again.” Humanity could perhaps be compared to Humpty Dumpty. It has fallen and broken into pieces. Our society and even our Church seems quite divided. This separation appears to be growing. Can we be put back together again?

By Denslow's_Humpty_Dumpty.djvu: W. W. Denslowderivative work: Theornamentalist [Public domain], via Wikimedia Commons

At the core of the Gospel (from Mark 7), is the following question: what separates a person or group of people from God and the rest of the community? In other words, what break us apart and creates division? The answer hinges upon the important - but complicated - concepts clean/unclean and pure/defiled (for an overview, see Fr. Neyrey, SJ). Put simply, if you were considered unclean or defiled, then you were considered unfit to worship God and were separated from the community. If, on the other hand, you were deemed clean or pure, then you would be deemed fit to worship God and be a part of the community. Although there are numerous reasons why you could be considered defiled, two are especially important for the Gospel. First, you would be considered unclean if you violated one of the numerous dietary laws (cf. Lev 11) - what can and cannot be eaten - that were given by God through Moses. As the first reading from Deuteronomy makes clear, observing God’s laws is imperative. Second, some argued that if you violated one of the Traditions of the Elders, then you were unclean. The Tradition of the Elders were a collection of detailed laws of human origin (i.e. not found in the Law of Moses). The Gospel mentions some of the Traditions of the Elders that were held in great importance by the scribes and Pharisees, for example, the washing of hands before a meal and the purification of cups and other utensils. The Pharisees accused the disciples of violating the Tradition of the Elders, thereby making themselves unclean, which would have made them unfit to worship God and separated them from the community.

Jesus’ teaching about what makes someone clean/unclean reveals something very important about how he understood his identity. There is a certain argument out there that goes as follows (e.g. see here). Jesus never claimed to be God. He saw himself as a prophet or teacher. Sure, there are some texts in which Jesus claims Divinity (e.g. Jn 8:58), but these are late texts and reflect more the beliefs of later followers of Jesus rather than Jesus himself. Today’s Gospel, taken from Mark, which is generally considered to be the oldest of the Gospels, argues against this. Jesus’ actions manifest his self understanding. First, Jesus saw himself as a teacher who had the authority to challenge the validity of the Tradition of the Elders. Elsewhere in Mark 7, Jesus shows how following the Tradition of the Elders can lead people to transgress the commandments of God (Mk 7:9-13). Jesus, however, goes further than this. Jesus says, “nothing that enters one from outside can defile that person; but the things that come out from within are what defile.” Since this goes against the dietary laws that were passed down from God through Moses, here Jesus is claiming the authority to revise the law of God. Although in Mark’s Gospel (unlike in John’s) Jesus never explicitly says he is the one God of Israel, we have here a clear example of how Jesus’ actions show that he understood he was the very embodiment of God’s presence walking the earth. God’s law can only be changed by God himself.

Jesus, the very embodiment of God, teaches us that we become unclean/defiled and therefore separated from God and others on account of malicious thoughts, words and actions that originate within ourselves and are directed towards others. We are not separated from God and others on account of what we eat, or on account of some “human tradition”. Rather, it is what comes from within, our hateful thoughts, words and actions that make us unclean/defiled. This is what creates divisions between us and God and within the community. This is an important message because we can all consider individuals to be separated from God or the community on account of some “human tradition”. We have replaced the Pharisees’ concern for the washing of cups, jugs and kettles with other preoccupations. We can consider people “defiled” on account of the political party they ascribe to, the news they watch, the country they are from (or, more specifically, the part of a country or even city they are from), the school they went to, the job they have or even the sports team they support. Within the Church we create division between ourselves and others because they are too conservative or too liberal, too traditional or too progressive or because they are or are not part of a particular group or movement. In the Gospel, Jesus invites us focus on what truly causes division: cruel thoughts, words and actions that we direct towards others.

An important principle follows from Jesus teaching. If malicious thoughts, words and actions create division, then it follows that loving thoughts, words and deeds create unity. “All the king's horses and all the king's men couldn't put Humpty together again”. Jesus, who we have seen in the Gospel is God, can put us back together. He has shown us both what breaks us apart and divides us, as well as how we can work to put together the broken pieces of humanity. Unity or division begins within the heart of each on of us and is furthered by our words and actions. Today we can ask ourselves whether we will add to the division in the world, or help build unity.

How should we deal with doubt?

21st Sunday Ordinary Time, year B | John 6:60-69

Some year ago, I had an experience in confession that was very important for me. I was in university at the time and experiencing doubts when it came to religion. Was Jesus really who he said he was? Was the Catholic Church really founded by Jesus? Are the teachings of the Church right? While waiting to go to confession, I was looking through an examination of conscience that was sitting in the Church. What I read seems to suggest that doubting in God was a sin. This surprised me so I brought it up with the priest in confession. Was I sinning by having doubts? What the priest said to me in response was very helpful. He said that having doubts is normal, it is not a sin. What is important is what we do when we experience doubts. Do we keep searching, seeking to understand? Or, do we just give up?

Elihu Vedder [Public domain], via Wikimedia Commons

In the Gospel today (John 6:60-69), many of Jesus’ disciples let their doubt overcome them and leave Christ. This passage is found at the end of Jesus’ Bread of Life discourse. In this, Jesus has explained to people that he is the Bread of Life both because his teaching nourishes and gives life and because he gives himself to us in the Eucharist. If we eat Jesus, the Bread of Life, both in the Eucharist and by following his teaching, we will have eternal life. Jesus will raise us up after we die. For many who heard Jesus, this teaching was beyond belief. “This saying is hard; who can accept it.” Many, in fact, could not accept Jesus’ teaching and were overcome by their doubts. As a result, “many of his disciples returned to their former way of life and no longer accompanied him”.

When we experience doubts about God or the Church, it is very helpful and necessary to focus our attention - our heart and thoughts - squarely on Jesus. After many of his disciples leave him, Jesus says to the twelve, “do you also want to leave?” To this, Peter responds, “Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God.” Do Peter’s words indicate that he was not experiencing doubts like the others? It seems that Peter too doubted. Peter’s response, however, shows he has experienced something incredibly powerful by living close to Jesus and hearing his words. He had experienced life and holiness. Perhaps he struggled to accept all that Jesus had said. At the same time, nothing else mattered except staying close to Jesus. To whom else would he turn? Peter is an example for us when we have doubts. Perhaps we struggle with accepting some teaching, whether it be on the Eucharist or some moral issue. Or, with all the revelations that have arisen recently abuse the terrible crimes and cover-ups committed by leaders in the Church, it is only natural to have doubts. Can this really be the Church that Jesus founded? Or, maybe in the midst of suffering, whether it be with your health or in a relationship, you struggle to see how God is with you. Where is Jesus when I am in this pain? These doubts can be unnerving. To get through them, we, like Peter, need to focus on Jesus. We need to remind ourselves of the life and goodness we have experienced by following Jesus. He will strengthen us and show us the way forward. To whom else will we turn if not to Jesus?

In order to stay close to Jesus during times of doubt, we need to stay in close contact with his words. Remember that Peter said “to whom shall we go? You have the words of eternal life”. Although we can hear the words of Jesus in various ways, an indispensible way is by reading the Gospels. There we encounter Jesus and hear his words. These words give encouragement, direction, and strength. At times of doubt and struggle, therefore, it is important to read the Gospels. Now, it is true that we hear the Gospel each time we come to Mass. There is, however, a difference when we sit down and read an entire Gospel, or a large chunk of it. When we do this, we get a more real, complex and compelling picture of who Jesus is and what he said. Reading a Gospel takes less time than we think. For example, the Gospel of Mark takes less than an hour and a half to read. This is about the same amount of time that, according to one study, the average person spends a day watching Netflix. If we don’t like to read, it is easier than ever to listen to the Gospels, whether it be in a podcast or audiobook. It is even possible to buy a recording of a famous person, like Johnny Cash, for example, reading the Gospel. We can listen to a Gospel, or large part of one, on our commute or when we are out for a walk.

Having doubts about God, the Church or certain teachings is a normal part of our lives. What is important is what we do with these doubts. When we experience doubt, let us, like Peter, focus our attention on Jesus.  “Master, to whom shall we go? You have the words of eternal life”. He will encourage us and show us the way forward. What will you do to make sure that you will hear the life-giving words of Jesus in the Gospel?