Seeing glory in the Cross

Good Friday | Passion of John (18:1-19:42)

On Good Friday we focus on the cross. Although we are accustomed to seeing the cross displayed in art and even around our necks, for the first several hundred years of Christianity, followers of Jesus rarely, if ever, used the cross as a religious symbol. Crucifixions were still being carried out. To die on a cross was a humiliating and terrible prospect. It was meted out to those who rebelled against Rome, to deter others who might do the same. In fact, one of the earliest depictions of Jesus on the Cross was not created by a Christian. This is a piece of graffiti that was etched on the wall of a building on the Palatine hill in Rome, sometime around the year 200. This image depicts a young person worshipping a crucified man who has the head of a donkey. Beneath the image is a Greek inscription that reads, “Alexamenos worships [his] god”. Apparently, this graffiti was made to mock a Christian by the name of Alexamenos. Early Christians were ridiculed because the man they revered as God died the humiliating and terrible death of a criminal. At times it must have been difficult for Christians to see beyond the shame of the cross.

Tracing of the etched grafitto, c. 200

In the Passion account we hear on Good Friday, John the Evangelist presents a radically different perspective of how we should view the cross. Depending on what actions and words they focus on, each Gospel writer paints a different picture of Jesus on the cross in order to convey their understanding of the significance of Jesus’ actions. John, without denying the fact that Jesus’ Passion was terrible, wants us to see a deeper truth. John communicates the message that Jesus’ Passion is something glorious. Consider the following examples.

The arrest of Jesus (Jn 18:1-14) becomes a glorious event.Just as is the case now, at the time of Jesus, the arrest of someone was a humiliating spectacle. Today we occasionally see on TV a so-called “perp walk” when some high-ranking figure is put in handcuffs and paraded in front of the press. In the Passion account we find in John, Jesus’ arrest is anything but humiliating. There is no kiss of Judas recorded; Jesus is in full control of the situation (cf. v. 4). When the band of soldiers announce they are looking for Jesus of Nazareth, Jesus replies “I AM” (v. 5), thereby calling himself by the name of God revealed to Moses on Mt. Sinai (Ex 3). After Jesus says this, John tells us that the crowd fell to the ground (Jn 18:6), an action that people typically did in the presence of the Divine (cf. Gen 32:31; Ex 33:20). John, therefore, has transformed the arrest of Jesus, an event which should have been humiliating, into a theophany, a manifestation of God himself. It is something glorious.

In his crucifixion and death, John conveys the message that Jesus is like the Passover lamb.In doing this, John wants to convince us that the suffering and death of Jesus was not in vain but was part of God’s plan to save us. From the Exodus story, we remember that Moses was instructed to apply the blood of the Passover lamb to the Israelite’s doorposts so that the angel of death would pass them by (Ex 12). The blood of the lamb, therefore, is the means by which the Israelites are liberated from death and slavery. Throughout John’s Gospel, Jesus is linked to this Passover lamb. At the start of the Gospel, John the Baptist points to Jesus and says, “behold the Lamb of God” (Jn 1:29). In his telling of the passion and death of Jesus, John the Evangelist has left several clues that help us see that Jesus is the lamb of God. First, John has altered the chronology of Jesus’ death. In the Synoptic Gospels, the Last Supper is clearly a Passover meal (Matt 26:17). In John’s Gospel, however, when the Jewish authorities bring Jesus to Pilate – after the Last Supper – the Passover has not yet happened (Jn 18:28). In John’s Gospel, Jesus is dying around the time the Passover lambs are being slaughtered for the Passover. In addition, note the way that the sponge soaked with wine is conveyed to Jesus’ lips. It is put on a sprig of hyssop (19:29). In the Synoptic Gospels the sponge is conveyed to Jesus’ mouth using some kind of stick (Mk 15:35-36; Matt 27:47-48). Hyssop is not mentioned. So why does John make note of hyssop? Probably because in the story of the Exodus, a hyssop branch was used to apply the blood of the lamb to the doorposts (Ex 12:12). Finally, John tells us that, unlike the other soldiers, Jesus’ legs were not broken. This, John declares, was done to fulfill the scripture “not a bone of it will be broken” (Jn 19:36). The itin this passage refers to the paschal lamb (Ex 12:46). Instead, Jesus’ side is pierced and blood and water flow out. John wants us to realize that Jesus is some kind of new paschal lamb. As the blood of that lamb saved the Israelites from death, so the blood that Jesus shed on the cross liberates us from sin and death. Jesus did not die in vain. His death has a purpose.

In these and various other ways, John communicates that the Passion of Jesus is something glorious. In doing this, he is certainly not denying that Jesus suffered terribly. John, however, wants us to look beyond the pain and humiliation to see the deeper meaning of what Jesus accomplished on the Cross. When we see what Jesus did for us, we realize the depths of God’s love for us. That God loves like that is something glorious. By the blood he shed on the cross, Jesus, the new Passover lamb, liberates us from sin and death. The Cross has been transformed from an instrument of torture and violence into a victorious object that conquers death. This is something glorious.

The way in which John invites us to see the Passion of Jesus challenges us to view our own suffering in a different light. We all carry our own crosses. Health problems. Difficulties at work. Struggles in marriage or some other significant relationship. Jesus did not come to take away our suffering, but to be with us in our suffering and help give it meaning. We believe that when we unite our sufferings with that of Jesus, they can bring us and others closer to God. As St. Paul says in his letter to the Colossians: “in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col 1:24). 

On this day, we have the opportunity to venerate the cross. When we look at the cross, we see first the pain and humiliation of Jesus. Like the early Christians, it can be difficult for us to look beyond this. In his Gospel, John invites us to take a leap of faith. He encourages us to see glory when we look at Jesus on the Cross. This challenges us to view our own sufferings differently. When you look at the cross today – Jesus’ and your own - can you take this leap of faith?

Staying hopeful

2nd Sunday of Lent | Gen 15:5-12, 17-18; Luke 9:28-36

Are you the type of person who sees the a glass as half empty or as half full? I have to admit that often I can be “glass half empty” kind of person. Although we usually cannot control whether we are naturally a more optimistic or pessimistic type of person, we all want to develop a more hopeful perspective on life. Hope is, after all, a virtue. It is important to be able to hope that, in the end, God is taking care of us and that all will turn out well. Having this hope can sometimes be tough because of setbacks in our health, relationships or job. It can be hard to be hopeful when we see the negative news of hatred, oppression and violence. Being hopeful can be hard. Today’s readings remind us of two truths that can help us to be more hopeful.

Truth #1: God will never turn his back on us.

In the first reading, we heard about the famous covenant that God makes with Abraham in Genesis 15. This reading - particularly the part about cutting up all those animals - can seem strange and difficult to comprehend. To make sense of this reading, it is important to understand something about how covenants were made at this time. Today, when two parties get together to make a contract, each party commits to a list of points that they will uphold. The contract is then formalized by some kind of ceremony, for example, a piece of paper is signed. In the Ancient Near East, a similar process was followed in making a covenant. First, each party would promise to do something. Second, there was a ceremony to ratify the covenant. Instead of signing a piece of paper, the two parties would split an animal in two parts and then each party would walk through the animal. This was highly symbolic. By walking through the carcass, each party would, in essence, be declaring to the other “let me be like this torn apart animal if I break my side of the agreement”. With this in mind, the significance of the covenant of God with Abraham comes into clearer view. In particular, we see that the covenant is unidirectional. Only God promises something to Abraham (land and descendants). Only God, in the form of a flame, passes through the carcasses. Abraham promises nothing and does not pass through the animals. The unidirectional nature of this covenant, which is one of the foundational covenants in the Old Testament is highly significant. It shows us that regardless of what we human beings do, God will never abandon us. He will always and forever be faithful. Considering this is a source of hope.

source

Truth #2: Jesus has given us a glimpse of the ending and it’s a happy one!

In the Gospel today, we heard the account of the Transfiguration in the Gospel of Luke (9:28-36). The Transfiguration can be understood as a kind of preview to Jesus’ resurrection. The event comes at a critical juncture in the Gospel as Jesus begins his long journey towards Jerusalem where he will suffer and die. The Transfiguration is meant to strengthen Jesus and his followers as they begin this journey of suffering. The Transfiguration is a glimpse of the end of the story: the glorious Resurrection of Jesus. A preview to how the story ends is meant to provide hope in the darkness of Jesus’ passion and death. It is similar to some hikes I have been on. Sometimes, in a tiring hike up a steep mountain, there will be a viewpoint along the way. At this viewpoint, you can catch a glimpse of how great the vista will be at the end of the hike. This preview of the end gives encouragement to continue trudging up the mountain! In our lives, God gives us some moments of Transfiguration. These are times when we can experience in a special way the love and goodness of God. This might happen at a time of retreat, at Mass, when we are in nature or when we are celebrating with family and friends. Just like the Transfiguration is a preview to the Resurrection, these moments in our life are previews to the goodness that lies in store for us. Especially when times are difficult, it is important to remember these transfiguration moments in our life. Considering these can be a source of hope.

Although being a more naturally optimistic or pessimistic person may be outside our control, trying to cultivate a more hopeful attitude is something that we can work on. The next time you feel a lack of hope in your life, it might be helpful to do to things: 1) Recall the truth that God is always faithful; and 2) remind yourself of some Transfiguration moment in your life.

Loving our enemies

7th Sunday Ordinary Time, year C | Lk 6:27-38

If you can, try to think of someone who is your enemy. This could be someone who has done something to hurt you in the past. Maybe this is a family member or coworker that you simply cannot stand. It might be someone who you harbour strong negative feelings towards. Although we may not like to admit it, I think that we all have enemies in our life. Now, when you consider your enemy or enemies, what do you think and feel when you hear Jesus telling you in the Gospel today to “love your enemy”? No problem, right?!

The idea of loving our enemies can seem like an extremely difficult or even impossible task. Perhaps part of the reason why this is the case is that we misunderstand what Jesus means by “love”. When you consider movies, books and songs, how is the idea of love often portrayed? Often, when we think of the word “love”, we might think of some kind of emotion. Someone we love is an individual who we have strong positive feelings towards. People we love are those who we enjoy spending time with. If love is some kind of emotion, then loving our enemies is probably an impossible task. We all have been hurt, some of us greatly, by some individuals. How can Jesus possibly be asking us to have strong positive emotions towards someone who has hurt us or who is hurting us? How could Jesus possibly expect that we would enjoy to be around such people?

When Jesus is asking us to love our enemies, he is calling us to something much deeper than an emotional response. In Greek language and culture, there were several words used to describe “love”: eros, philia and agape. Eros was the word used to describe romantic love. Philia was the word used for love between friends. Agape was the term that describes unconditional, self sacrificial love. When Jesus tells us to love our enemies in the Gospel, the Greek word used is agape. Jesus, therefore, is not calling us to have love for our enemies in the emotional sense of the term. St. Thomas Aquinas well described the love that Jesus calls us to. He said that love is “willing the good of another”. Love, therefore, is not primarily about feeling a particular way about someone, but is about taking positive action on behalf of someone. In the Gospel, Jesus describes the positive actions that express our love for an enemy. We can do good for our enemy. We can bless our enemy, hoping that they find some good in their life. We can pray for our enemy, asking God to help them to experience what is good. When Jesus asks us to love our enemy, he is not telling us to have a positive emotional feeling towards those who harm us. Jesus is asking us to will the good of our enemy, praying that they find good and perhaps even performing some action that brings some goodness into their life.

The kind of love Jesus calls us to have towards our enemies, a love in action, is in some ways easier and in some ways harder than when we consider the prospect of having love in the emotional sense of the term towards our enemy. It is easier because emotional responses are often outside our control. It is not possible to force ourselves to have good and positive feelings towards those that harm us. Although we cannot force ourselves to feel a certain we, we can take actions that will bring good into the life of our enemies. This of course, is in some ways more difficult than simply having a good feeling towards someone. In the lives of the saints, we see some incredible examples of people who have loved their enemies by performing actions to bring goodness into their lives. We can think, for example of the St. Patrick who lived in the 5th century. When he was 6, St. Patrick was kidnapped by Irish pirates and brought from his home in Britain to Ireland. There he served as a slave for several years before he was able to escape and return home. Those who kidnapped Patrick and forced him to live as a slave could certainly be considered his enemies. Some years later, however, after Patrick was ordained a priest, he decided to return to Ireland and serve the people there as a missionary. He chose to bring the ultimate goodness - Jesus - into the lives of his enemies. This saint shows us in an extreme way the way Jesus calls us to love our enemies by taking some action that brings good into the life of our enemies.

source

Try again to call to mind one of your enemies, someone who has harmed you. How might Jesus be calling you to love this individual? Remember that Jesus is not asking us to feel warm feelings towards this person. What action can you take to bring goodness into the life of your enemy? When other ways of bringing goodness into the life of our enemies seem too difficult, a great place to start is by saying a prayer for them.

Should the Church focus only on "spiritual matters"?

6th Sunday of OT, year C | Lk 6:20-26

Some individuals, whether they are Catholic or not, resent it when the Church gets involved in social, economic and political issues, trying to bring about changes. The Church, they argue, should focus on “spiritual matters”. Implicit in this way of thinking is the idea that social, economic and political issues are not spiritual matters. Is this the case?

The Gospel - literally, the “Good News” - that the Church is called to proclaim was always meant to be a call for social, economic and political change. This is particularly evident in the Gospel of Luke. There, we find a message calling for an inversion of the current order. This is succinctly conveyed in Mary’s Magnificat. With the coming of Jesus, those on the bottom of society - the poor and outcasts - are to be raised up, while those on the top of society - the rich and powerful - are to be brought down. This inversion is to be connected to people's’ concrete lives. At the time of Jesus, there was great social inequality. A great deal of wealth was concentrated in the hands of a few. Those who were poor were approximately 90% of the population. Although these poor people normally fared better than the desperately poor today, their existence was difficult and precarious. The poor in rural areas were generally subsistence farmers struggling to survive on inadequate land. The poor in urban areas could be even worse off. Jesus, being a tradesman, was certainly not one of the rich and powerful. He was not, however, among the poorest in society. One scholar, J. P. Meier, explains that if he were living today in the North America, Jesus would be a “blue collar worker in the lower-middle-class”. Jesus’ message was meant to address the inequality in his society. It was meant to be good news for the poor and oppressed, and divine judgement against the wealthy and prosperous who failed to help the needy.

Cosimo Rosselli [Public domain]

In the beatitudes that we heard in the Gospel today from Luke, the message of social, economic and political inversion comes across very clearly. It is interesting to note how Matthew’s and Luke’s accounts of the beatitudes differ. Although the Gospels are rooted in historical happenings, we know that they should not be understood as a blow-by-blow account of everything Jesus said and did. The evangelists were not following Jesus around with quill and parchment recording everything like some modern reporter. Rather, each evangelist shaped the traditions that he received in order to convey a brilliant theological message. The beatitudes are a great example of this. In the Gospel of Matthew, we find an emphasis on the spiritual and religious aspect of the beatitudes. For example, the poor are described as being “poor in spirit”. This modifier, “in spirit”, is not found in Luke. Luke directs his beatitudes at the materially poor, hungry and oppressed. It is these people who Jesus declares to be blessed. They are raised up while the rich, satisfied and socially acceptable are brought down. Jesus directs a series of woes against members of this group who do not use their privileged position to come to the aid of the needy. These woes are absent from Matthew’s version of the beatitudes, which is further evidence that Luke seeks to highlight a message of social and economic inversion in his telling of the beatitudes.

Following the Gospel, the Church today strives to raise up the poor and oppressed while calling on the wealthy and prosperous to recognize their duty to put their resources at the service of the needy. The Catechism of the Catholic Church teaches that the mission and resources of the Church should be particularly directed toward those in the most need (CCC 2448). The Church has a “preferential option for the poor”. Pope Francis has been highlighting this in a wonderful way by calling for the Church to care for those on the peripheries. He has modelled how to do this. As Pope, he regularly visits prisons, homeless shelters and places where refugees are kept as they await entry into Europe (e.g. Lampedusa). Further, he has called on politicians and other leaders to enact laws and programs that better care for the poor and marginalized. Pope Francis is reminding us that although Jesus beautiful beatitudes are meant to console, they are also supposed to be unsettling as they compel us to take action on behalf of the poor and oppressed.

At the heart of Luke’s Gospel is a call for an inversion in the social status quo. This comes across clearly in the beatitudes with its “blessings” and “woes”. Those who are on the bottom are to be raised up and those on the top are to be brought down.  To those who say that the Church should focus only on “spiritual matters”, we have to respond that issues of political, economic and social injustice are in fact spiritual matters.

Who is a "fisher of people"? What do they do? How?

5th Sunday Ordinary Time, year C | Lk 5:1-11

Since I grew up loving to fish, the Gospel today, in which Jesus invites the fishers Peter, James and John to leave their literal nets behind, follow him and become “fishers of people”, has always appealed to me. The phrase “fishers of people” has always puzzled me. Wha, did Jesus mean by it? What project was he actually inviting Peter, James and John to be a part of? The readings today help us to answer the following questions. Who is a “fisher of people”? What do they do? How do they do it?

First, who is a “fisher of people”? Often we understand that a fisher of people is someone who is sent out beyond the confines of the Church in order to get people to believe what we believe. In other words, a fisher of people is someone who catches converts. Although this is part of the picture, when we understand the connotation that “fishers of people” had in the Old Testament, we can develop a richer view of what Jesus meant by the phrase. In the book of Jeremiah (16:16-18) the imagery of “fishers of people” is used in the context of God’s judgement against his own people, Israel. “Fishers of people” were sent out to haul people in so that God could judge them. Fishers of people are agents of judgement. They call people to make a choice. Will they choose to follow God’s path or not? Will they follow God’s commandment or not. So, who is a fisher of people? This is someone who, by their words and very way of life, reminds people that because judgement is coming soon, all must make a simple yet urgent choice: will they follow God’s way or not?

Second, what do fishers of people specifically do? What is the message they tell people? Paul give a clear answer to this question in the second reading. Fishers of people are to invite people to respond to the simple message that Jesus died for our sins and rose again. This is the great action that God has worked in the world and to which we are all called to respond. If we believe that Jesus died and rose again, then are lives are supposed to change. We are liberated from the slavery of sin and selfishness to live a life of service and love to those around us. Believing in the resurrection of Jesus is, of course, not an easy thing to do. How can we believe that a man rose from the dead? Certainly there is no video footage of the resurrection to look at and prove this event! When I have doubts in the resurrection I find it helpful to remind myself that the resurrection seems to be the best possible way to explain two pieces of historical data. The first is that after the death of Jesus, his followers were scattered and terrified. We read this embarrassing piece of information in all the Gospels. We find that Peter, the leader of the disciples, was so afraid that He denied Jesus. The second piece of historical data is that days later these once terrified disciples are boldly preaching that they have seen Jesus risen from the dead. The disciples are so certain of this message that they stand by it in the face of persecution and even death. We need to ask ourselves: what can account for this dramatic change in the disciple? What happened that changed the disciples people fearful for their own lives, locked up in a dark room to avoid the authorities into fearless individuals, preaching a message for which they were willing to die for? To my mind, the best explanation for this dramatic shift is the one the disciples themselves gave: Jesus, who was dead has risen. This is the message that we are called to believe. Believing this message should change our lives. This is what fishers of people are called to proclaim.

Third, how are fishers of people supposed to carry out their mission? That Jesus called those who made a living as fishermen to be “fishers of people” is significant because it suggests that there is a certain continuity between their past life and the mission that they are called to. Specifically, it would seem that Jesus expected Peter, James and John to apply all the skills and talents they employed in their previous profession to the new mission they were taking up. At times, a certain narrative can be offered that emphasises that those called by Jesus were “simply” fishermen. In other words, they had no special skills. The message this conveys is that you need no special training or abilities to be a part of Jesus’ mission. Although it is true that all are called to be a part in Jesus mission irrespective of education or skills, Peter, James and John, were not “simple” people in the sense that they were unskilled and lacking in training and accomplishments. When people visit the sea of Galilee today, they are often struck by the tranquility and simplicity of the scene. Now there are few boats and settlements along the coastline. Reading the Gospel of today, people may be tempted to picture Peter, James and John as hobbyists out for a relaxing afternoon of fishing. Archaeological findings around the sea of Galilee, including a network of docks along the seashore, however, have shown that the fishing industry in which Peter, James and John worked, was a sophisticated enterprise. Capernaum, the city in which Peter was situated, was at the boundary of two provinces, which meant that it was a prime location for trade. The men Jesus called, therefore, had a great deal of skill. Essentially, they were small-business owners. The parallel account in Mark makes it clear that they had employees working beneath them (Mk 1:20). Peter, James and John, therefore, would have known how to run a business and were accustomed to leading others and interacting with a wide range of people as they sold their products. When those called by Jesus “left everything behind” to follow him, it does not mean that they left these skills and talents behind. Quite the contrary. Jesus would have expected them to apply all their abilities in the service of their new mission as “fishers of people”.

Today, we are invited to hear anew Jesus’ call to be a “fisher of people”, inviting people to respond to what God has done in the world through the death and resurrection of Jesus. Perhaps a good starting in doing this is by asking ourselves a couple questions. Do I really believe that Jesus has died for me and risen from the dead? Does this belief make a difference in the way I live? If I do belief this message is it not something that I should be using all my talents and skills to share with those around me?

A Mission Opposed

4th Sunday Ordinary Time | Luke 4:21-30; 1 Cor 13:4-13

If you are like me, it is important for you that people approve of what you do and say. Though this tendency seems to be deeply rooted in our nature and so has always been a part of human experience, this desire for approval is particularly evident in the world of social media. When we post something on social media, we want as many people as possible to “like” our picture or message. We all seek affirmation. The idea that others would be opposed to us or even resent us because of our words or actions is a fearful prospect. The Gospel today forces us to reassess this desire. It challenges us to realize that if we are living our Christian mission well, then there will always be some who disapprove of what we say and do.

In the Gospel, we see that when the people in Jesus’ hometown of Nazareth become aware of the true nature of his mission, they violently reject him. In the Gospel from last Sunday, Jesus announced the nature of his mission while reading from the scroll of the prophet Isaiah in the synagogue. He told the people that he had come to “bring glad tiding to the poor”, “proclaim liberty to captives”, “recovery of sight to the bling”, “let the oppressed go free” and “proclaim a year acceptable to the Lord”. In today’s Gospel, the people respond to Jesus’ proclamation of his mission. At first, some respond positively. They are amazed at the “gracious words that came from his mouth”. Soon however, the crowd starts to turn against him. This happens in large part as Jesus explains that his mission would not necessarily be addressed at them, but would be aimed at those of the lowest social status. To highlight this, Jesus compares his mission to specific incidents from life of the great prophets Elijah and Elisha in which they reached out to people on the margins: Elijah’s miracle he performed for a non-Jewish widow and Elisha’s healing of the non-Jewish leper Naaman. Like these prophets, Jesus indicates that he has come in a particular way to aid those of the lowest tier in the society. When the people in Nazareth realize the true scope of Jesus’ mission, they react violently and attempt to stone him, perhaps enacting the punishment the Torah demands should be meted out to false prophets (Dt 13:1ff). Jesus is nearly killed when the true nature of his mission is made clear.

Like Jesus, when we fully live our mission to embrace those of the lowest status, some will meet our efforts with opposition. Similar to when Jesus was received positively in the synagogue, many aspects of the mission that we are called to carry out as followers of Jesus are met with general acceptance: service to the poor, working to promote peace, striving to bring about reconciliation between divided people. There are, however, other parts of our mission that people will oppose. Depending on their political leanings, groups might oppose different aspects of our mission. In Canada, for example, people on the “left” might oppose our defense of the unborn and our opposition to euthanasia while people on the “right” might take exception with our attempts to care for the environment or welcome refugees. If we do a good job of carrying out the mission that Jesus has given us, we cannot expect to always receive approval. When we reach out to those in our society who are of the lowest status, we will be resisted.

When we encounter opposition to our mission, we are called to respond non-violently and with love. In the second reading, St. Paul explains that love should be the chief characteristic of a follower of Jesus. He beautifully explained what this love should look like. Love is patient, it is kind, it is not rude nor quick tempered and so forth. It is interesting to note that in the original Greek, these adjectives describing love are all actually verbal forms. This suggests to us that love is so much more than an emotion or a feeling. Love is shown primarily in action. We can think of several examples of individuals who, in the face of opposition to their mission, responded with the loving resistance outlined by St. Paul. For example, the Canadian pro-life activist Mary Wagner has been imprisoned on multiple occasions since 2012 for peacefully standing vigil outside abortion clinics. Or, we can consider the late bishop from Brazil, Hélder Câmara, whose cause for canonization was recently opened. When he politically advocated for the poor in his country, his work was met with great opposition. In response, Bishop Câmara famously remarked, “when I give food to the poor, they call me a saint. When I ask why they are poor, they call me a communist”. Both Bishop Câmara and Mary Wagner are good examples of people whose mission to those of the lowest social status of society were opposed and who countered this opposition peacefully and with love.

Helder Camara (source)

It is only natural that we would want people to approve of our words and our actions. The Gospel today reminds us that we should expect some opposition if we are truly carrying out the mission of Jesus. This opposition will come when we embrace those in society who are of the lowest social status. Today is a good chance to remind ourselves that there are times when we will have to prefer approval from God over approval from some sectors of our society.

What is a Christian?

3rd Sunday Ordinary Time, year A | 1 Cor 12:12-30; Lk 1:1-4; 4:14-21

At the start of this school year at UBC, I spent some time standing in front of the booth for the Catholic group during Clubs Day. This is a day for students to check out the various clubs that are active on campus in order to see if they would like to join any of them. At a certain point, one student walked over to me from the stream passing by the booths, pointed at my clerical collar and said, “what are you?” “A Catholic priest”, I answered. “What’s a Catholic?”, he asked. “A Christian”, I said. Still genuinely confused he said, “and what is a Christian?” The student’s question is a good one. What is a Christian?

In the first reading (1 Cor 12:12-30), St. Paul explains that the central aspect of our identity as Christians is that together we make up the body of Christ. Paul wrote this letter to a community that was deeply fractured. One cause of division was a sort of tribalism in which people grouped into rival factions, aligning themselves with different figures important to the community: Paul, Cephas and Apollos (1 Cor 1). There were also estrangements in the community between rich and poor, especially when they celebrated the Eucharist (1 Cor 11). Further discord arose because people with various gifts such as wisdom, healing or tongues, were vying to be seen as the most important members of the community (1 Cor 12). In order to help the Christians at Corinth overcome their disunity, Paul called them to remember their core identity. Because of their baptism (12:13), Paul explained, they are all a part of Christ’s body (12:27). No one individual is Christ’s body. Rather, as a whole they make up the body of Christ. Just as in the human body each part plays its own unique and important role, so each baptized individual contributes in an indispensable way to the community. What is a Christian? Paul would respond to the student from UBC that a Christian is someone who, together with other baptized people, make up the body of Christ. In other words, together Christians are the enduring presence of Jesus in the world. Christians continue Jesus’ mission here and now. As good as this answer sounds, I can imagine that the curious student might not yet be satisfied. I can imagine him asking, “but what is the mission of Jesus?”

James Tissot [Public domain]

Fortunately, in the Gospel today taken from Luke (1:1-4; 4:14-21), Jesus directly answers this question as he publicly declares his mission. Jesus’ actions in the Gospel resemble a politician who announces that they are running for president. If you follow US politics, you will know that in recent days a number of candidates from the Democratic party have stepped forward to announce their intention to run for president. These announcements follow a similar pattern. In some public setting the candidate declares their intention to become president and then gives a list of compelling action items that they plan to accomplish if they are elected. In launching their campaign, the candidate reveals the mission that they would work towards as president. In the Gospel, we find Jesus at the start of his public ministry announcing his mission in a public space, namely the synagogue in his hometown of Nazareth. There, on the Sabbath, he stood up to read from the scroll of the prophet Isaiah that was handed to him. It was Jesus himself who decided which part of this scroll to read from. The text Jesus chose to declare to the people (Isa 61), outlined the various aspects of the mission he was about to begin. Jesus announced that he would bring glad tiding to the poor, proclaim liberty to captives, recovery of sight to the blind, let the oppressed go free and proclaim a year acceptable to the Lord (Lk 4:18-19). Unlike many politician who fail to deliver on their campaign promises, Jesus immediately follows through. In the rest of the chapter (Lk 4), Jesus makes good on what he promised in the synagogue. He liberated people from demons, cured Simon’s mother-in-law and numerous others and called people to conversion. In the Gospel today, Jesus announces his mission. This mission of healing, overcoming evil and injustice and leading people to God is what we Christians, the body of Christ, are called to continue in the world.

The Eucharist is central to our identity and mission as Christians. The teaching of the Church makes this clear. Lumen Gentium explains that the Eucharist is “the source and summit of the Christian life” (LG 11). This is echoed by the wonderful way in which you as a parish have chosen to articulate your identity. You are a community “with the Eucharist at the center”. Recently, I have been following coverage of the World Youth Day (WYD) happening in Panama, wishing I was there! At the WYD, there have been powerful expressions of the centrality of the Eucharist in our lives as Christians. Hundreds of thousands of young people from diverse cultures and backgrounds gathered with our Holy Father Pope Francis to celebrate the Eucharist and to adore together the Blessed Sacrament. This is a powerful expression of how we - diverse as we are - form one body of Christ. During this WYD, Pope Francis has inspired and encouraged the young people, sending them out to continue the mission of Jesus in their home countries. The Eucharist is central to our identity and mission. The Eucharist, which is truly the Body of Christ, helps transform us into the body of Christ, sent out to continue his mission in the world.

As we celebrate the Eucharist this Sunday, it might be worth considering how the Eucharist is having an impact on your life. Does attending Mass and receiving the Eucharist help you grow in unity with other people? Further, do you feel more committed to continue Jesus’ mission and to be his presence in the world?

Understanding Jesus' Baptism and our own

The Baptism of the Lord | LK 3:15-16, 21-22

“Christ”. We hear this name so often used in relation to Jesus that it can seem like his last name. Christ comes from the Latin word Christus, which itself translates the Hebrew word Messiah, meaning anointed one. Jesus Christ. Jesus the anointed one. Throughout the Old Testament, kings, prophets and priests are often anointed with oil. These individuals could be considered messiahs in a certain sense. After their anointing, they received a new identity and mission. When did Jesus, the anointed one, receive this anointing where he received his mission and identity?

Andrea Verrocchio [Public domain]

In his Gospel, Luke makes the argument that Jesus’ baptism, which we have just heard narrated, was in fact when Jesus was anointed. Now, I know what you are thinking, “there was no oil at Jesus’ baptism!” You are of course correct. Still, Luke makes it clear that Jesus’ baptism should be interpreted as the moment of his anointing. Here are two pieces of evidence.

1. Soon after his baptism, Jesus returned from the Jordan river to his hometown in Nazareth and entered a synagogue. After receiving the scroll of the prophet Isaiah, Jesus himself choose the first words that he would read: “the Spirit of the Lord is upon me, because he has anointed me” (Isa 61:1). At his baptism, the Spirit came upon Jesus. It was then, therefore, that he was anointed.
2. In the second reading today from Acts of the Apostles, also written by Luke, this fact is made more directly. There we find Peter’s speech in which he makes it clear that God anointed Jesus with the Spirit at his Baptism (Acts 10:37-38).

At this baptism/anointing Jesus’ identity is manifested and his mission gets launched. In the first Harry Potter book (or movie if you prefer), there is a famous scene in which Harry first gets his letter inviting him to attend Hogwarts. Up until this point, Harry lived a reclusive life. Although Harry had some inklings regarding his identity, it was not clear to him - and certainly not to the reader - who he really was. Once Harry received that letter, his life went off in an entirely different direction. We learn that Harry is a wizard and slowly but surely his mission plays out in the following books. This is analogous to what happens at Jesus baptism. Up until this moment, Jesus has been living his “hidden life”. His identity was known only to those closest to him. His mission of preaching and healing had not yet began. At Jesus’ baptism, his identity is revealed in a very public way. The heavens open and the voice of God announces that Jesus is his beloved Son. In the Old Testament, the kings of Israel, were understood to be a “son” of God (Ps 2:7; 2 Sam 7:14). At his baptism, Jesus, the son of a carpenter and no earthly king, is claimed by God himself to be his son. Jesus is God’s son in a new and different way than kings were since his anointing is different. Whereas kings were anointed with oil, Jesus was anointed with the Spirit. Whereas kings could fall out of favour with God, Jesus is the “beloved son, in whom I am well-pleased”. This statement is a clear reference to the book of Isaiah (Isa 42:1) which we heard in the first reading. There God confirms his love for his Servant, who has been given an important mission. As we read in the Gospel of Luke, immediately after his baptism/anointing Jesus, the beloved Son/Servant, leaves his hidden life behind and begins his public ministry.

In a way similar to Jesus, at our baptism, we receive our own truest identity and mission. Do you remember the day you were baptized? It was a day that forever change your life. At our baptism, we become forever linked to Jesus. As Paul says in Galatians, when we are baptized, we “clothe” ourselves with Christ (Gal 3:27). When we “put on” Jesus in this way, his identity and mission become our own. At our baptism, each of us becomes a beloved son or daughter of God in whom God is well pleased. Let that sink in for a moment. We receive a title that was reserved at one time for kings. It was a title given to Jesus and is now a title we get to go by. We are sons and daughters of God. In addition, at our baptism, the mission of Jesus becomes our own. We have been given a mission to spread the kingdom of God. Wherever we find ourselves, in whatever job, in whatever state of life, we are called to bring about the kind of world that God wants. One that is more just and loving. Since we have been clothed with Christ at our baptism, we become God’s sons and daughters and are given the mission to be the very presence of Jesus in the world.

Our baptism is extraordinary day in our lives. For this reason, Pope Francis has often encouraged us to remember and celebrate the day on which we were baptized. Do you remember the day you were baptized? If not, find out. Write it in your calendar or put it in your phone. Celebrate that day on which you were given a new and amazing identity and remarkable mission.

Year in Review

Mary Mother of God | Luke 2:16-21

A priest was about to baptize a baby. Turning to the parents, he says asked them, “what name have you given your child?” The parents proudly responded: Michael Jonathan Alexander Patrick Smith III. Hearing this, the priest turned to his altar server and said, “please bring a larger container - with a name like that, we’re going to need some more water!”  Usually, the name that a child is given is very significant. This is certainly the case in the Bible.

The name “Jesus” that Mary’s son is given is highly significant since it tells us something about his identity and mission. In the Gospel today, we hear the report that, after eight days, the child born to Mary was named Jesus, the name given to him by the angel Gabriel (Luke 2:21). The name “Jesus” is composed of two parts: 1) an abbreviation of God’s name YHWH, and 2) the  semitic verb (Hebrew: ישע‎) meaning “to save/rescue”. Therefore, In 1st c. Judaism, the name “Jesus” was interpreted to mean YHWH saves or YHWH helps. The name given to Mary’s child tells us the he is the one through whom God saves and delivers his people. Wherever Jesus is present, God is saving and helping us. Although Jesus no longer physically walks the earth as he did some 2000 years ago, the texts of the New Testament tell us that Jesus is still present to us in various ways: in the Sacraments (especially the Eucharist), in the Bible, in community, that is, our relationships with others, in prayer, and in the poor. Wherever Jesus is, God is with us, helping us.

[Public domain], via Wikimedia Commons

It is, however, all too easy to miss the ways that Jesus is present to us. As a result, we are often unable to appreciate how God is helping us each and every day. Think about these questions for a moment. At the end of the day, when you look back at all that has happened, is it easier to see the good that has occured or the bad? When you consider the relationships you have in your life, especially those closest to you, is it the positive or negative qualities of the person that most readily stand out? When you consider the possessions that you own, the car you drive and the place you live, what comes to mind first, the good things that you do have, or the things that other people have which you do not? I find that it is all too easy to focus on the bad things that happen in each day, the negative qualities of people I am close to and the things or opportunities that I do not have in my life. For example, the other day I saw a chrome Lamborghini driving down 41st street and, after wondering why anyone would pay to have their Lamborghini chromed, I started to think less of the car that I drove. This is a dangerous thing because, In reality, the car I have is a great blessing. I can easily forget the many blessings I have: the relationships in my life, the talents God has given me, the great comfort in which I live. It is through these blessings that Jesus is present to us each and everyday.

From Mary, we can learn how to reflect on our lives so that we can become more aware of the various ways in which Jesus is active in our lives. In the Gospel, we read that after the shepherds reported what the angels had told them about her child, she “pondered all these things in her heart”. It seems that Mary needed to take the time to reflect on who her child was, to better appreciate his mission. Taking the time to reflect on our own lives in order to better understand what Jesus is doing is an important trait of Mary that we should imitate. St. Ignatius of Loyola promoted a type of prayer called the examen. After the Mass, this prayer was the most important spiritual practice for this saint. The examen is somewhat different from an examination of conscience that we do before confession. In an examen, we take a moment to look back on our day and to see the different blessing we have received. These can be very simple things. Someone said something kind to us. We were able to help somebody. We read something inspiring in the Bible or spiritual book. In these simple blessings, Jesus is present to us. The more that we can become aware of these blessings, the greater sense we have of Jesus helping and saving us. From the Gospel, we see that for Mary this practice of prayerfully reflecting on what was happening around her was very important.

As an old year ends and a new year begins, we read in the media many “year in review” articles. The ten best movies of the year. The five most popular books of 2018. It might be helpful to do a short examen of 2018 in order to create our own year in review list. Perhaps we could call it, “my greatest blessing of 2018”. Creating such a list would help us grow in an appreciation of how Jesus was active in our lives in this past year. This would allow us to enter 2019 with a greater sense of hope and confidence in Jesus’ support. What is something that happened in this past year that you are particularly grateful for?