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?

The beauty of imperfect families

Feast of Holy Family | Col 3:12-21; Luke 2:41-52

A quick search on youtube or google shows that there are a number of people who attempt to drive a car around the world (or a good part of the way!). A common factor among these adventurers is the terrible shape that their cars are in. Even if they start their journey with a new car, over time the vehicle requires numerous repairs. By the end of the journey, the car is often held together with little more than duct tape! In spite of this, with proper maintenance, the car often makes it to its destination. In addition, the owner of the vehicle even develops a real attachment to their worn-down car.

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Each of our families are like flawed car used to drive around the world. All of us have imperfect families which are still wonderful and will get us to our destination: union with God. Every so often, someone will say something to me like this: “since you are a priest, you must have come from such an amazing and pious family”. To this, I try to offer two clarifications. First, I explain that although I love and am grateful for my vocation as a priest, it is not superior to other vocations. Second, I want the person to understand that my family is very normal. I love my family and I think my family is wonderful, but it is not perfect. We have struggles and need to work at things like all families. There is no perfect family. Even in the Gospel (Luke 2:41-52), we see that the Holy Family, Jesus, Mary and Joseph, had their struggles. The 12 year old Jesus goes to the Temple, without telling his parents. He causes them real anxiety. Mary and Joseph cannot understand their child. No family is perfect but it is the vehicle God has given us to reach our destination, union with Him in heaven.

In the second reading from the letter to the Colossians, Paul recognizes the imperfect nature of families at his time (Col 3:12-21). Was there any part of the reading that stuck out to you? Perhaps the part at the end where it states that wives should be “subordinate to their husbands”? To properly interpret this text, it is important to realize that in Colossians we have an example of a specific type of writing called a “Household Code” (Col 3:18-25). Such codes are found in other Greco-Roman writing (e.g. Aristotle) as well as elsewhere in the New Testament (e.g. Ephesians 5-6). Household codes, like that in Colossians, have a threefold structure that describes three types of relationships that were normative in a family at that time: wife/husband, children/parents and slave/master (which is omitted from the reading at Mass). In each of these three relationships, the duties of what was seen as the inferior in the relationship was always described before the superior. Wives are to be subordinate to their husbands. Children are to obey their parents. Slaves are to obey their masters in everything. In Colossians, Paul takes this current family structure, which is not Christian, for granted. He does not approve of it. Paul wants to show how this imperfect family structure can be gradually transformed because of faith in Jesus. In important ways, families have improved since Paul’s time. Slavery is generally outlawed. The relationship between husband and wife is understood as an equal partnership. It would be wrong to use Colossians as an argument to re-establish what was a broken family structure. Hopefully, no Catholic would use Paul’s Household as an argument for slavery. Hopefully, no Catholic would use Paul’s Household as an argument for a patriarchal marital relationship. In Colossians, Paul takes an imperfect family structure for granted.

Paul wants to show how our relationship with Jesus can slowly transform this existing family structure. If the family is the flawed car, Paul is trying to demonstrate what kind of maintenance and care is required to get the car to its destination, perhaps in a better shape than it started off with. Paul gives a long list of behaviours that should be found in a Christian family: compassion, kindness, humility, gentleness, patience, forgiveness. It is important to note how practical Paul’s advice is. Faith in Jesus should concretely affect daily family interactions. We can at times lose sight of this connection, as the following story illustrates. After Church one day, a young girl named Anna was driven home by her dad and mom. When they got home, her mom prepared a meal for the family. As was usual, Anna’s dad complained about the food and then went on to say grace, asking God to bless the food. Anna was confused and asked her dad, “daddy, does God hear us when we pray?” Her dad responded, “of course, Anna, he hears us every time we pray.” “And,” Anna asked, “does he hear everything we say the rest of the time?” “Yes, every word,” her father answered. To this, Anna innocently blurted out, “then which does he believe?” Faith in Jesus should impact daily interactions in the family. How we speak to one another. The patience we show. This behaviour has the ability to gradually transform families and, like a car which is given the proper maintenance, get us where we we to go: heaven.

Living in a family is like driving a far from perfect car around the world. Things break down. At the same time, our families are an incredible gift. With proper maintenance, especially showing patience and kindness in everyday interactions, our family can make it to its destination, union with God. Like those adventurers who grow attached to their long-suffering cars, we come to see that our imperfect families are actually a thing of beauty. Like those driving around the world in a clunker of a car, in a family we share wonderful experiences. We give thanks for our families today and pray that we never stop maintaining them.

Christmas makes us one family

Christmas Mass during the Day | John 1:1-18

Say what you will about Andrew Lloyd Webber’s song “Jesus Christ Superstar”, but the refrain of this song poses very important questions to Jesus that are well worth considering on Christmas: “who are you? What have you sacrificed?” Who is Jesus? What has he sacrificed? What does he do for us? These questions are at the core of Christmas and the mystery of the Incarnation, the mystery of God becoming man that we celebrate today. If we pay close attention to John’s prologue which we heard today at Mass, we can get some answers to these questions. This beautiful and poetic text is saturated with important theological insights. Let us look at three.

First, by calling Jesus “the Word” (in Greek “logos”) John is linking Jesus to creation. The start of John’s prologue “in the beginning” is the same as the very first verse in the Bible (Gen 1:1), which tells how God created the word. We remember that in this story from Genesis, God creates by speaking. God said, “let there be light”, and there was light. God’s creates through his word. In his prologue, John is telling us that Jesus is this word through whom God made all things. Living in Vancouver, we are blessed to be in a place of great natural beauty. The mountains and the ocean are all something we appreciate (when it is not raining!). Most Vancouverites enjoy being outside and spending time in nature. A good number of them would probably describe their time being immersed in natural beauty as a kind of spiritual experience. John’s prologue would agree with this. Jesus is the word through whom God created all things. Nature, therefore, reflects something of Jesus. When we notice the beauty and power of nature, we can catch a glimpse of Jesus, the word.

Second, in his prologue, John is saying that it is through Jesus that God is presence on earth. Although the divine is perceptible in nature, in the person of Jesus of Nazareth, God became a fragile human being. It is in Jesus where God is present in an incomparable way. This comes across clearly in the famous expression “the word became flesh and dwelt among us”. In the original Greek, the word we translate as “to dwell” literally means “to pitch its tent”. John probably chose this specific verb in order to make a link to the Tabernacle. When we think of the word “Tabernacle”, we probably think of the object in the Church in which the Blessed Sacrament is reposed. John, however, is thinking of the Tabernacle in the book of Exodus. After God had freed his people from slavery in Egypt, he instructed Moses to create a tent or Tabernacle. This was a special, portable sanctuary that followed the people as they journeyed through the desert to the promised land. It was in this tent sanctuary that God dwelt among his people and was close to them, especially during times of difficulty. By saying that the word - Jesus - became flesh and “pitched its tent” among us, John is making the point that just as God was present to the people in the desert Tabernacle, so God is now present to us in the person of Jesus Christ. He accompanies us throughout our lives, especially at difficult times.

Third, John explains that the mission of Jesus is to make us a part of God’s family. To all who receive him, John explains, Jesus gives the power to become sons and daughters of God. Jesus has made us all one family. This should have important implications for our life. Many of us are probably familiar with the famous “Christmas truce” that happened during WWI. The story is often seen at this time of year depicted in TV commercials (e.g. this one from Sainsbury). For about a week around Christmas during 1914, fighting along the front lines ceased and German, French and British troops met in the no-man’s land between the opposing trenches to exchange greetings, socialize and play soccer. What makes this story beautiful is that it was a moment in which these warring factions, who were mainly Christian, remembered the truth that they were all one family. Since it was Jesus who made them one family, it was right for them to cease fighting on his birth. What makes this story tragic is that the truce was short-lived. The truce happened at the relative start of WWI. Fighting continued for some years and the death toll was tragic. How different would the world be today if people could have held to the truth that they were family and the truce was maintained?

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There is a special custom that happens in Rome every Christmas. Around noon, the Pope appears on the balcony that looks out upon St. Peter’s Square, delivers an address to the thousands of people that have congregated and gives them a special blessing. This is called the Pope’s Urbi et Orbi address, “to the city and to the world”. This year, Pope Francis chose to highlight the theme of fraternity. He prayed that people all over the world would more and more see their differences not as a danger or a risk, but as a source of richness. John’s prologue encourages us to recognize that our family is greater than simply those with whom we have genetic ties. This truth is comforting. We share so much that binds us together. We have a great unity. At the same time, the truth is a challenge. We are called to treat everyone like our brother or sister. How much would the world change if we truly believed that all other people are our brothers and sisters?

Christmas turned things upside down

Christmas Mass During the Night | Luke 2:1-14

When Jesus entered the world, he turned it upside down. Things on the top were brought to the bottom and things on the bottom were brought to the top.

The Gospel that we heard from Luke (Lk 2:1-16) shows how Jesus has turned the idea of kingship upside down. With the birth of Jesus, the ruler of the world is dethroned. The message of this Gospel is in fact very politically subversive. At the start of the Gospel, we hear about the census initiated by Caesar Augustus. This was the reason why Joseph and Mary made there way from Nazareth to Bethlehem, where Jesus was born. The reference to the census is a brutal reminder of the sovereignty that the Caesar and the Roman empire exercised over the Jewish people. The census was a way to enforce taxation, military service and allegiance to Rome. At the time of Jesus, the Caesar was so much more than a ruler. Coins and inscriptions refer to Caesar as Lord, Saviour and Son of God. The Caesar was seen as the guarantor of peace throughout the empire. The birth of a Caesar was heralded throughout the empire and called “Good News”, or, more literally, “Gospel”. In Luke, it is clear that who Jesus is is in direct conflict with Caesar. Notice the message of the angels to the shepherd. The birth of Jesus is called Good News. Jesus is called the Saviour and Lord. The birth of Jesus brings about peace on earth. This newborn baby dethroned Caesar, yet Jesus is nothing like the Roman ruler. Whereas Caesar demanded taxation from the people, Jesus is poor and humble and born in a manger. Whereas Caesar maintained “peace” through military might and the shedding of soldiers’ blood, Jesus created peace through the sacrifice of his own life. The swaddling clothes in which the baby Jesus is wrapped anticipates the linen in which the dead body of Jesus will be wrapped when he is placed in the tomb (Lk 23:53). Jesus dethrones Caesar yet is an entirely different kind of ruler. Jesus turns the idea of kingship upside down.

The birth of Jesus also turns social structures upside down and forces us to rethink who we imagine the “important” people in our world are. Recently a number of series and movies that describe the life of royalty have become popular (e.g. The Crown). Some of these shows depict the birth of a royal and its aftereffects. These births are a huge deal for the entire nation. After the birth of a royal person, this birth was announced to the important people in society: the aristocracy, the nobles, the law makers. The same practice would have held at Jesus’ time. When Jesus is born, however, something entirely different happens. The birth of Jesus is not announced to those on the highest levels of society, but to those on the bottom of the social spectrum, to the shepherds. The birth of Jesus redefines who important people are. Those with power are not the important people but rather the poor and the marginalized. These are the people to whom we should assign the greatest value. In various ways, Pope Francis has been putting this into practice. For example, he has a wonderful custom each year that usually happens on the day after Christmas. On December 26th, the Pope will usually invite a great number of the poor who live in Rome to the Vatican where they eat a meal together and celebrate the birth of Jesus. Some of the first people that the Pope celebrates Christmas with are not the rich and prestigious but he poor and marginalized. The birth of Jesus has turned social structures upside down.

Christmas invites us to imagine a world that is upside down and to live in this world. When I was a kid, I went to an exhibition at a museum in which you could walk into a room where everything was turned upside down. The tables and chairs were suspended from the ceiling. You walked on the floor. I remember being really interested by that room. There was something magical and joyful about imagining the room in a different way. The celebration of Christmas invites us to look at the world in a new way. The “normal way” that the world operates can at times get us down. Rulers are corrupt. Those with wealth exercise great power and seem uninterested in peace. The concerns of the poor and marginalized seem secondary. There can seem like no changing the status quo. Christmas reminds us that Jesus came to bring about a different world, one in which things are upside down. Jesus is the king of this world who gives us everything, including his very life. According to Jesus, it is the poor and needy who should come first. Christmas invites us to view this upside down world. More than this, it invites us to enter this world by living humble lives in which we try to help the needy and bring peace, joy and kindness to those we come in contact with.

Giotto di Bondone [Public domain]

According to tradition, the nativity scenes which we find in all our Churches was first invented by St. Francis of Assisi. This saint lived a life of simplicity and of service to the poor. He seems to have loved Christmas and is known for the great joy with which he lived. In a famous biography of St. Francis (by G. K. Chesterton), the author describes that Francis’ joy came from the fact that “he saw the world upside down, hanging from a thread of God’s mercy”. This Christmas, let us ask ourselves a simple question. What would change in our lives if we chose to see the world upside down?

Extending welcome at Christmas

On Boxing Day in the United Kingdom, there was a tradition where, for this one day, superiors would change places with their inferiors. Bosses would serve their underlings. This is, in fact, an ancient custom. A similar practice occurred in Ancient Rome on the feast of Saturnalia, which was celebrated on December 17th. It seems that early Christians borrowed this custom from the pagan feast since they thought that it well expressed what Jesus came to do. In the Gospel of Luke in particular, Jesus’ mission is portrayed as bringing about an inversion. Those who are seen as superior in society are brought down low and those who are seen as inferior are raised up. As Mary expresses in her Magnificat, “the Lord has brought down the mighty from their thrones and has lifted up the lowly”. Christianity is supposed to turn the world upside down.

Raphael [Public domain]

The Gospel today, which tells the story of Mary’s visitation to her cousin Elizabeth, is a clear example of how Jesus brings about an inversion of social, religious and political structures. We hear that Mary, after having heard from Gabriel that she would bear a child, went in haste to the hill country of Judea. According to the customs of the time, Elizabeth was clearly the superior and Mary the inferior. Not only was Elizabeth above Mary in age, but Elizabeth was from a rather important religious cast in society. She was a daughter of Aaron. She was married to a priest. Mary, on the other hand, is comparatively a nobody. In the Gospel of Luke, we hear very little about her background. Her place of inferiority is reinforced by the fact that it is she who goes to visit Elizabeth. The inferior visits the superior. By the end of the Gospel, however, a great inversion has occurred. Elizabeth, who is supposed to by above Mary, declares that it is Mary who is truly blessed. Elizabeth has raised Mary up on a pedestal. What has happened to bring about this inversion? Jesus has entered the picture. John the Baptist, who Elizabeth carries in her womb, alerts his mother to the presence of Jesus by leaping in utero. John’s entire mission is to point out to people that Jesus is the Messiah. He starts this mission before he is even born. Elizabeth is made aware by her son that the child Mary carries is greater than her own. Although Elizabeth has received a great gift from God to bear a child in her old age, she realizes that Mary had received an even greater gift. She is the mother of the Lord. Because of Jesus, Mary, who should have been inferior to Elizabeth, has been raised higher.

This Christmas we will have a very practical opportunity to participate in Jesus’ mission of inversion, of raising up the lowly. Can you remember the last time that you were in a group of people and you felt somewhat out of place? I know that when I am with a group of people I do not know, I usually feel nervous and uncomfortable. It is scary to go and speak to new people. I am often unsure of how I should behave. What is the most helpful thing when you find yourself in a situation where you feel out of place? For me, it is when someone from that group comes and speaks to me and makes me feel welcome. Every Christmas, many people come to Mass who do not regularly attend. Now, I know, this can be somewhat inconvenient for us “regulars”. Parking might be a little more difficult to come by. Someone might sit in our regular pew. At the same time, we have a great opportunity to welcome people who might be feeling somewhat out of place coming here at Christmas. A kind smile or simply saying hello to someone who looks a bit new is a wonderful way to make someone feel comfortable. Perhaps if those who come less regularly to Mass feel at home, then they might choose to come more regularly. When we who are perhaps more regular Mass-goers make those who do not come as often like honoured guests and truly welcome, then we are helping to carry out Jesus mission of inversion, of raising up the lowly.

Christmas Mass is just around this corner. What better way can we celebrate the birth of Jesus than by helping to carry out his mission of “raising up the lowly”? One simple and concrete way we can do this is by being welcoming to those who may be new to our Church or may come less frequently.

 

How to welcome Jesus at Christmas

3rd Sunday Advent | Luke 3:10-18

We’ve all probably seen a live action nativity play. Maybe we’ve been part of such a play. It seems that one of the least popular roles in a nativity play is that of the innkeeper. Afterall, who would want to have to close the door to Joseph, Mary and her unborn child Jesus? We all want to welcome Jesus. That is what we are trying to do during this season of Advent. We want to better prepare to welcome Jesus. What, however, is the best way of doing this? In the Gospel today (Luke 3:10-18), John the Baptist gives us some important pointers.

Jan Matsys [Public domain]

Above all, John teaches us that talk is cheap. Just saying that we want to welcome Jesus is not sufficient. Words are not enough. Here I am cheating a little bit because John makes this point in the verses immediately preceding the portion of Luke that we heard in the Gospel. There, John chastises those coming to receive his baptism of repentance, which is meant to prepare for the coming of Jesus, without making an attempt to change their lives. These people suggest that it is enough to merely say that “Abraham is our Father”. John explains that just saying these words is not enough to prepare to receive Jesus. “God can raise up sons of Abraham from these stones”, John explains. Just saying the right words are not enough to to prepare for Christmas. Every year around this time there is a recurring debate. Should people say “merry Christmas” or something more religiously neutral like “happy holidays”? Last year at a news conference, President Trump exclaimed that since he became president, “we’re saying merry Christmas again”. As John teaches us in Luke’s Gospel, talk is cheap. Though we say “merry Christmas”, our actions may shut Jesus out of our lives. Merely saying the right words does not mean that we are ready to welcome Jesus.

John the Baptist makes it clear that we prepare ourselves to welcome Jesus by producing “fruits of repentance”, that is, good deeds. After being rebuked by John for thinking that it is enough to simply say that they are the sons of Abraham, the people ask John what they must do in order prepare for the coming Messiah. In response, John gives a list of the “fruit of repentance” that they should produce in their lives. They must share with those in need. Whoever has two cloaks must give one to the one who has none. They should carry out their professions honestly and not cheat or treat anyone unfairly. Tax collectors should only take the stipulated amount. Soldiers should not practice extortion. By changing their actions and performing good works, the people will then be ready for the coming Messiah. We can hear John’s words ringing out in our word today. Do you want to welcome Jesus at Christmas? Share your possessions with those in need, those who cannot give you anything back in return. Saying “merry Christmas” is fine, but unless you give to the poor and help those in need, then these words may not ring true. If you don’t have money or possessions to share, then give of your time. Visit or call an elderly friend or relative who may be lonely at this time. By producing these “fruits of repentance”, we can prepare to welcome Jesus at Christmas.

By sharing what we have, whether it be time or possessions, with those in need, we can ensure that we experience joy at Christmas. Joy is something we all probably want to experience as we get ready for Christmas. Today’s liturgy is an important reminder of this. This Sunday, the 3rd Sunday of Advent, is traditionally called “Gaudete” Sunday, which means “Rejoice!” The first and second readings are both an invocation to rejoice. In the first reading we heard, ”Shout for joy, O daughter Zion! Sing joyfully, O Israel!” In the second reading, Paul instructs us to “rejoice in the Lord always”. We have all probably experienced the joy that comes with sharing what we have with those in need. A while back, I read a news article that struck this point home. This article told the story about a four year old boy who used his allowance money to buy food for the poor in Birmingham, Alabama. The boy distributed this food to those in need by hand. To add to the excellence of his actions, he gave the food out while wearing a superhero cape! You just need to look at a few pictures of this young boy in action to see how utterly joyful he is while performing these acts of kindness and service. Likewise, when we share what we have with others, we are filled with joy.

This Christmas, do you want to avoid playing in real life the part of the innkeeper who fails to welcome Jesus? Do you want to experience joy as Christmas approaches? Then, in addition to saying “merry Christmas”, let us produce works of repentance by sharing our possessions and time with those who are in need.