You know my path

“…he himself knew what was in everyone” (John 2:25)

Exodus 20:1-7

Psalm 19

1 Corinthians 1:18-25

John 2:13-22

 New Revised Standard Version Bible: Anglicized Edition, copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

 

(Year B: Second Sunday of Lent, 7 March, 2021)

‘God knows’ or ‘God only knows’ used to be a popular saying. If we stop and think about it for a moment, an everyday saying can have depths of wisdom. For me, the expression echoes concisely the story of Jesus in the Temple and its aftermath at the time of the Passover.  Jesus, having confronted in no mild terms the coteries of merchants trading on religion upon the sacred grounds of the holiest of Temples, walks about Jerusalem in an air of anticipation. We can read into this passage more than a hint of anger and anxiety. Jesus lashed out and then stayed in Jerusalem. What did the Temple officials and association for merchants make of this ‘upstart’ prophet coming down from Galilee and creating havoc and overturning more than just tables?

Here was someone who appeared mad (just as it seemed to the extended family and neighbours of Jesus in Nazareth – see Mark 3:21) overturning religious order and Temple regulations by resorting not only to physically outrageous behaviour, as they saw it, but contradicting many in the religious establishment by mixing metaphors of Temple destruction with metaphors of messianic death and resurrection.

God knew what was in store for the Temple, for the incumbents therein and for those would be excluded. However, Jesus – who is fully God and fully Human – grew in knowledge (as the scriptures says – see Luke 2:52) because he was fully human as well as being fully God. Yet, God knows all.

God knows the evolution of the universe. This does not contradict the truth that God created everything – notwithstanding the false literalism of some even today.

God knows each one of us individually from conception to death. This can be hard to grasp. But, God is God and who are we to put boundaries or limits on the infinite love and agency of God?

God knows our every heart beat from our earliest weeks to our final moments on this earth for he has counted every one of the hairs on our head (Matthew 10:30)

He who knows the secrets of the heart (Psalm 43:22*) knows you and me infinitely better than we know ourselves or, indeed, each other. Depending on how you look at this such a thought is scary or liberating.  He ‘who searches the mind and knows the depths of the heart’ (Psalm 63:7*) knows infinitely well our frailties ‘for he knows of what we are made, he remembers that we are dust’ (Psalm 102:14*).   If, as we believe, ‘God is Love’ (1 John 4:8) then Love itself knows of what we are made. He knows ‘my sinful folly’ (Psalm 68:6*). Our thoughts and feelings are important but let us not run away with them because ‘the Lord knows the thoughts of men. He knows they are no more than a breath.’ (Psalm 93:11*)

Saint Patrick, whose feast day approaches this month, was no stranger to the wiles of persons and the grace of God. Christ be at my side and Christ be within me was part of his daily prayer as it can be for us.  On the freezing and wet slopes of Slemish Mountain, Patricius, the Romano-Briton sent to the Gaeil could pray: ‘Behind and before you besiege me, your hand ever laid upon me.  Too wonderful for me this knowledge, too high, beyond my reach.’ (Psalm 138:5-6*). And who was Patrick? He was ‘a sinner, a most simple countryman, the least of all the faithful and most contemptible to many’ (from The Confession of St Patrick). With such an attitude of utter humility, dependence and openness we can say, today and now, with Patrick: ‘O search me, God, and know my heart. O test me and know my thoughts.” (Psalm 138:23*). Such simple abandonment, however, carries a price and a prize summed up in the words of Psalm 141:4*: ‘you, O Lord, know my path’

* Psalm number references in this blog are from the Grail Psalter using Septuagint numbering.

 

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Notes on the Gospel of the day (John 2:13-25

Preliminaries

In the Temple tantrum, Jesus was putting himself out there as a direct challenge to the existing religious order and would pay a price for it in that same city. There were clear political implications of what seemed like threatening behaviour which, by design or otherwise, would unsettle the Pax Romana and which the religious authorities had carefully negotiated.

13         The scene

The Passover of the Jews was near, and Jesus went up to Jerusalem. 

As is characteristic of John’s Gospel, there are many references to ‘the Jews’.  We need to read this in the context in which the very early Christian communities – and especially the community from which John sprung – developed. The split in the Jewish community together with the arrival of many gentiles who followed Jesus and confessed the Christ was the context in which a bitter and divisive conflict arose – not unlike that between ‘Protestants’ and ‘Catholics’ in the 16^th Century and more recently in the North East of Ireland.

14-15   An outburst

In the temple he found people selling cattle, sheep, and doves, and the money-changers seated at their tables. Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money-changers and overturned their tables. 

Roman coinage was not accepted in the Temple precincts. Hence, money-changers were on hand.  Making a ‘whip of cords’ suggests that Jesus was someone to be reckoned with!

16-17   A burning zeal

He told those who were selling the doves, ‘Take these things out of here! Stop making my Father’s house a market-place!’ His disciples remembered that it was written, ‘Zeal for your house will consume me.’ 

In verse 17 Jesus is recounting the words of the Psalmist. The context of the phrase is contained in Psalm 68:8-10

It is for you that I suffer taunts, that shame covers my face,
that I have become a stranger to my brothers, an alien to my own mother's sons. I burn with zeal for your house and taunts against you fall on me.

There is, also, an echo of Amos 5:21. In response to sacrifice and burnt offering not accompanied by justice and mercy, the Lord says through the prophet: ‘I hate, I despise your festivals, and I take no delight in your solemn assemblies.’ This is as true today as in former times.

18-20   The seeds of conflict

The Jews then said to him, ‘What sign can you show us for doing this?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘This temple has been under construction for forty-six years, and will you raise it up in three days?’ 

How easy it would be for readers of the this Gospel to derive negative, racist or contemporary political views in relation to our sisters and brothers in the family of Abraham?  How careful we need to be in relation to the ways religion can be used and misused for the wrong purposes. How mindful we need to be of the ways in which many Christians – perhaps without realising it – facilitated the rise of atrocities perpetrated against the Jewish people in the Shoah of the 20^th Century. How scandalous is the role of many Christians in not standing up to this when it happened (and still happens in some parts of Europe). And, it is easy to judge others from afar or at a distance in history.

21-22   The Body and the Temple

 But he was speaking of the temple of his body. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.

Temple worship had its place in Jewish (and early Christian community).  However, Temple, rites and Laws were important. Indeed, Churches and sacraments in our time are vital and necessary signs on the road to God. They open up and usher in. However, we must see that it is God we worship and serve whether around the Table of his Word and Body or in the market place.

(The destruction of the Temple around 70AD had actually happened long before John put pen to paper which was probably towards the end of the first century)

23-25   Signs are not everything

When he was in Jerusalem during the Passover festival, many believed in his name because they saw the signs that he was doing. But Jesus on his part would not entrust himself to them, because he knew all people and needed no one to testify about anyone; for he himself knew what was in everyone.

If there was one thing that drove Jesus to anger on a scale recounted in this passage of John and the other gospels it was the corruption of religion by money, power and politics. Now, money, power and politics are a necessary part of human society but those who profess to follow Jesus must work in these spheres in a way that challenges oppression and that sets people free from false religion. The job is not complete.

Hard Gospel, Hard Choices, Hard Discipleship

“…He said all this quite openly” (Mark 8:32)

Genesis 9:1-7, 15-16

Psalm 22:23-31

Romans 4:13-25

Mark 8:31-38

 New Revised Standard Version Bible: Anglicized Edition, copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

(Year B: Second Sunday of Lent, 28 February, 2021)

(with minor updating adjustments this blog was written on the Second Sunday in Lent – Year B – in March 2018. The points considered seem as relevant today as they did 3 years ago).

Being a disciple of Jesus the Christ in the world today certainly has its challenges; perhaps more than in the past when not to be a believer or a disciple was often looked at with disdain in this part of the world. Today’s readings remind us that the call to follow God’s call demands sacrifice, suffering and above all love and trust.

Although we do not hear about it much, sisters and brothers of ours are daily martyred in parts of the world where diabolical attempts are underway to exterminate Christianity where it has flourished in strong little communities going back to the 2^nd Century. After we emerge from some of the strictest social restriction measures in Europe concerning public worship, we might wonder about whether to go or where to go on a Sunday morning. On the same time, Christians in the Middle East put their lives and the lives of their loved ones at some degree of risk in walking to Church and staying there to celebrate the Lord’s Resurrection every Sunday. They might await in fear and trust that noise of commotion or banging at the front door some night.

The call to follow Jesus as recounted in Mark 8:31-38 is blunt. We may have our own notions of what following Jesus means. We may cultivate our souls, bodies and minds thinking that following Jesus is about conforming to some pattern of intellectual compliance and a ‘theology of works’. We might be still persevering with our little bit for Lent this second week of the season.  However, in the Gospel reading for this Sunday, we are reminded that following Jesus means putting our lives – our very ‘souls’ on the line for the One who faced death and resurrection ahead of us. We do this not on the basis of our own strength or virtue but that of our Saviour who has gone before us.

Does this matter for us today? I suggest it does. If we take our vows at baptism seriously then we are invited, urged, commanded to make the love of God the cornerstone of our lives. In big ways and in small ways this might call for ‘heroic virtue’.

Is all of this martyrdom talk over the top? I suggest not.  Christians serving in our health and related services in Ireland are faced with tough life-changing choices. The face of medicine is dramatically changing from what it was as the means to save and protect all live.

Would I speak and act out in respect for all human life – unborn, born, mothers, fathers, women, men? Would I have the courage to do the right thing and refuse?  Or, would I register some protest?

Will I acknowledge the need for real and genuine compassion, sensitivity and humility in the case of each complex individual case?

It is easy to pontificate on how others – especially vulnerable, poor, sick and traumatised women – should or should not do. Would we give our very lives to make life better for everyone and not just that life that is in the womb? Do we take all life for all of the time seriously?

Would I remain silent while fundamental changes have taken place to our laws that redefine who is unworthy of life (the practice of Lebensunwertes Leben familiar to Christians in Germany in the 1930s)?

Would I put my career and promotion at risk – were I working in areas of the health service – by exercising my conscientious objection to lethal practices or the administrative processing of same?

Would I be prepared to lose my job?

Will I act, protest and vote in such manner as to attract the misrepresentation, ridicule, judgment, incomprehension, exclusion and ostracism of others including, perhaps, those very near and dear to me at home, at work, in the Church or in the wider community?

Will I listen to the experiences, wisdom and insights of those who know more than I do about complex issues of health, life and personal tragedy? 

Who do I listen to? What experiences and insights do I choose to shut out?

Is it right and convenient to live a comfortable life because these matters have nothing ‘directly’ to do with me?

Do I have the courage to lovingly question the teaching, stance or silences of my own Church or that of other Churches?

Will I, together with others, join up the dots and acknowledge the bigger picture of social injustice and dysfunction that provides the backdrop for the difficult question on hand?

Would I do something about that bigger picture when these current controversies abate somewhat?

Would we work, all of us, tirelessly to address the economic, social and gender discrimination conditions in which many feel they have no life-affirming options?

Is anyone out there up for the challenge of being the ‘King’s faithful servant but God’s first’? (Saint or Sir – depending on your ecclesiology - Thomas More, 1478-1535*).

Are there any Dietrich Bonhoeffers** out there today in Ireland and right now who are going to take the road of costly discipleship while eschewing ‘cheap grace’?

Indeed, we are living in truly challenging times and this is why Mark 8:31-38 has particular salience this second Sunday of Lent in 2021 as it did on the same Sunday in February of 2018.

And the Lord of Love says to us again today:

‘For those who want to save their life will lose it’ (v. 35)

&&&&

*“He judged it not fit to determine anything rashly; and seemed to doubt whether those different forms of religion might not all come from God, who might inspire man in a different manner, and be pleased with this variety; he therefore thought it indecent and foolish for any man to threaten and terrify another to make him believe what did not appear to him to be true.” (St Thomas More, Utopia).

* Sir/Saint Thomas More was, apparently and curiously, hailed by Mark, Engels, Kautsky and Lenin for his witness and service to the ‘liberation of humankind from oppression, arbitrariness, and exploitation.’ (source:  Thomas More – Wikipedia)

**  “Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.” (Dietrich Bonhoeffer, 1906-1945, in The Cost of Discipleship).

 (words above = 922)

 &&&

Further reading: notes and questions, verse by verse

Preliminaries

In this passage, Mark fuses the ideas behind that of the ‘Suffering Servant’ (Isaiah 53:3) with the ‘Son of Man’ (Daniel 8:17)

31:   We have been warned

Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 

Where the Son of Man leads there we go, too.

32-33:   Peter still doesn’t get it

He said all this quite openly. And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, ‘Get behind me, Satan! For you are setting your mind not on divine things but on human things.’

The way of thinking revealed by Jesus in this passage of Mark is challenging. It was challenging for Peter who would not hear of the cross and the way of much suffering. Yet, it is Peter – again – who speaks up and takes the lead where others drew back and waited. The impetuous, reckless, sometimes faithless Peter who sticks his neck out only to have it pushed back – in this case by attracting the undiplomatic expression ‘get behind me Satan’.

34:  Losing to gain

 He called the crowd with his disciples, and said to them, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. 

Denying or forgetting self runs counter to our natural instincts. It is, also, counter-cultural.  To take up our cross is not just about imitating our lives on that of Christ: it is about being marked with the sign of the cross as in Baptism. (It is suggested by some scholars that the cross such as + or x or the Greek letter Tau marked on the body signified repentance and branding as God’s own among Jews ever before Jesus arrived on the Jewish scene.  One thinks of the seal of baptism and the cross on the forehead whether at baptism or at the beginning of the Lenten journey when, in the Western Christian tradition, ashes are marked in a cross-like shape on our foreheads.)

35-37:  The meaning of Christian life

For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? 

‘life’ or ‘ψυχὴν’ or ‘psyxḗ’ could mean soul, breath, life or living being.

38:   Without shame or fear

Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.’

It takes courage and wisdom – which are among the gift of the Holy Spirit – to speak out, to act out and to renounce our dead selves. Discipleship is, always, costly. We would be deceived to think otherwise.

Choosing the good

 “…The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” (Mark 1:15) 

Genesis 9:8-17

Psalm 25:1-9

1 Peter 3: 18-22

Mark 1:9-15

 (Year B: First Sunday of Lent, 21 February, 2021)

Trials can bring out the best and the worst in people.  Alone with the ‘wild beasts’ in a lonely desert place, Jesus the child of the earth or the Son of Man was confronted with the rawness of nature. But, he was confronted, as a full human being with the realities of hunger, thirst, danger and temptation.  He went into a place that we, all of us, will have to face sooner or later as our bodies wear out and our time beckons. Some are fortunate to avoid much sickness and material poverty in the course of a long life; others are less fortunate.

Lent gives us a time and an opportunity to reflect and re-focus our lives.  In a strange way, the Great Tribulation that we are, each, passing through as a result of covid and the necessary restrictions arising from this dreadful global and local virus presents an opportunity to read, pray and connect with others in new ways.  We may still be juggling many things.  Staying still and focussed even with the ‘wild beasts’ of negative people, situations and inner feelings not to mention the beast itself of covid is an art. Even now we can arrive at a place of great peace and inner empowering. This is the fruit of a masterly stillness in the presence of God which enables us to love others. God keeps those in perfect peace whose mind is stayed on him (Isaiah 26:3).

How does Mark 1:9-15 speak to us on this first Sunday of Lent 2021? The short passage from this Gospel speaks of kingdom, repentance and belief.

First, the Kingdom of God…

The phrase ‘kingdom of God’ had deep resonance in Jesus’ milieu. It may be a little lost on the world today, unfamiliar or unfriendly to human notions, metaphors or institutions of royalty. But, the idea of the Kingdom still has currency and relevance if we understand it as a spiritual reign or ruling over minds and hearts freely accepting of this. It signifies a reign of personal and social freedom and justice. The two go hand in hand. It implies that those who are poor, oppressed, excluded are brought into the centre of our communities and listened to and empowered. There, peace and love are established where, before, suspicion, resentment and factionalism prevailed.

And the kingdom belongs to those who received it with childlike simplicity, trust and openness (Luke 18:17). It is a common practice to associate the term and the idea of the kingdom of heaven with the world that it is to come, or, simply that which is after death. But, it is clear from most usages of the term in the Gospels that the kingdom is also in the here and now: it is in our midst; it is very near and about to break into our little world.

In the long history of the Christian community there are times when Jesus’ followers reduced the Kingdom of God to the ‘Church’ (and that very often in strictly party denominational sense). Others over-identified or reduced the Kingdom of God to some interior, subjective state of feeling or reasoning.

It is near to us ….

It may be a question of time or place. In truth we can say that our lives are short and the day we anticipate is nearer now than was the case on the first Sunday of Lent last year.

Repent…

Lent is very much about repentance.  To repent is to turn away from something. It means turning away from all that is harmful, poisoned, destructive within us and around us. This is difficult because we seek refuge, sometimes, in falsehoods, riches and comfort – the comfort of our systems of thinking and association that surrounds us all the time. We are invited to return or turn back to the basics of:

• Doing what is right
• Believing in what is true
• And avoiding what is evil for ourselves and others.

Our role is not to go about confronting people with the language and a system of ideas that means nothing to them. Rather, we are invited to gently lead others to where they are ready and willing to go in their own time at their own pace. Ultimately, we are called not to pronounce the Word so much as to live it and thereby draw others into the family of trust, belonging and purpose which is the community founded on the example, teaching, death and resurrection of the Christ who continues to live in our midst.

And so….

This lent let’s take that prayer, Our Father, seriously and practically meaning what we say and putting it into practice day by day. And ‘Your Kingdom Come’ will be a reality more and more as we walk towards Easter. And we will be amazed to find that it is indeed true that ‘For the Kingdom, the Power and the Glory are yours’.

May this Lent be a special time for each of us as we move from winter to spring, from despair to hope and from defeat to ultimate victory over the Covid virus as we prepare, hopefully, for other winters and springs on this earthly journey. For the kingdom of God has come nearer to us this year. We must make haste, focus on the Gospel, change what needs changing in our lives now and trust and believe in the good news that Jesus announced 2,000 years ago and still announces to a broken world waiting for hope.

Something to cling to

 ‘… it is good for us to be here’(Mark 9:5)

2 Kings 2:1-12

Psalm 50:1-6

1 Corinthians 4:3-6

Mark 9:2-9

 Parallel gospels readings on the Transfiguration are found in Matthew 17:1-8 and in Luke 9:28-36

(Year B: Last Sunday before Lent, 14^th February 2021)

It is good to remember and celebrate an important event in the life of Jesus this very wintery Irish Sunday in the middle of what seems like an endless Lockdown (at least for some). A little bit of light, a little sound of something different and the feel that spring is coming is welcome. In the liturgy the celebration of what is known as the Transfiguration occurs at different times of the year depending on which liturgical cycle is followed. In the Revised Common Lectionary used, typically, by many of the churches of the Reformation the Transfiguration is celebrated on the last Sunday before Lent.

The transfiguration is a story of how Jesus, accompanied by three of his disciples, were ‘transfigured’ on the top of a mountain. It was very definitely a ‘high’ moment. There, on the mountain top, the disciples along with Jesus were lifted up in light and covered in a divine presence of the Cloud.  Yet, the story continues with a descent into warning, fear and an expectation of something very ominous is in store for Jesus and his companions.  The  Cross is getting near.

We are told by Mark that Jesus ascended the mountain ‘six days’ after the proclamation of the Messiah in Caesarea Philippi (Mark 8:27). This echoes the six days found in Exodus 24:15-16 when:

For six days the cloud covered the mountain, and on the seventh day the Lord called to Moses from within the cloud.

The presence of God and the transformation over Moses to be found in Exodus 33:7-23 has a strong resemblance with the Transfiguration (or metamorphosis in Greek). Further on, in Exodus 34:30, we are told that Moses’ face shone in the presence of God.

The episode of the Transfiguration comes in the middle of an intense period of healing, preaching as well as opposition and contestation. Jesus had warned his disciples, six days before the Transfiguration, that ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me’ (Mark 8:34). The stakes were high and expectations were bounding forward. The disciples needed a reality check. But, they also needed an uplift during a period of intense stress and uncertainty. (and God knows how we, each, need an uplift right now – just something to cling to). They did not know what was next. They had a sense that all was not well and that they were in great danger.

There on the top of the mountain they came face to face (in so far as anyone can in this world) with the Almighty. It was moment of great fear and great wonder and joy – all in one. Note that Jesus chose not to go to the top of the mountain on his own. He brought others with him. Each person, on this mountain, experienced something wonderful and extraordinary. Yet, it was not an experience of single individuals on their own. It was a shared experience. The ‘high’ was experienced with Jesus in the midst of the chosen disciples. More than that, the story tells us that Elijah and Moses were in their midst. That was an impressive company of persons. Their topic of conversation (according to Luke 9:30) was about his departure (exodos in the Greek).

Although the synoptic Gospels (Matthew, Mark and Luke) tell us that the disciple John was present at the transfiguration there is no direct and explicit reference to this event in the Gospel associated with John. However, it could be said with accuracy that the entire Gospel of John is a meditation on the inner meaning of the Transfiguration.  And the essence of this event is captured in John 1:14:

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

The huge significance of the presence of Moses and Elijah would not be missed on the Jewish listeners to the evangelist’s story. Moses was the dispenser of the law and leader of God’s people. Through his hands came the ten commandments, the Law and the promises. Elijah was the great prophet who foretold God’s salvation. Yet, in their midst stood another Prophet in whom God was well pleased and ready to acknowledge as his only Son.

After this ‘when they looked around, they no longer saw anyone with them except Jesus.’ (v. 36).  And this is the point. The stage has been vacated, so to speak, by Moses and Elijah while Jesus is the messiah, prophet and leader now. His time has come and so has ours. Elijah had come already (Mark 9:13) according to Jesus (in the person of John the Baptist).

This was one of those moments like the baptism in the Jordan and later on the cross when Jesus’ Sonship is proclaimed to those ready to listen. Listening is what we are invited to do in the story of the transfiguration. The one consistent message from the Father to us is ‘Listen to him’. Listen to him in ourselves, in others and in the events and environment of our lives. The famous German philosopher, Immanuel Kant (1724-1804) once wrote:

Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.

We must listen to the voice of honest reason and of concealed emotion within us as to discern that ‘moral law’ deep within. (And we may need the help of another.)  As the prophet Jeremiah writes:

I will put my law in their minds and write it on their hearts (Jer 31:33)

We have had the occasional Transfiguration moment in our own lives. It was good for us to be there on this mountain. But we could not stay there for too long. We had to make the descent back and face what we had to face before we started the climb. However, our hearts were refreshed and, perhaps, some baggage was lost or thrown off on the way.

It is important to remember these times especially now that many of us sense isolation, uncertainty and the pain of not knowing when or how we can reach a new normal of living.

With Jesus, Peter, James and John we can sing out from within this cruel situation in which we find ourselves along with the whole world. In this moment of transfiguration we can declare in all honesty what Habakkuk wrote (3:19)

The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights.

Postscript

Anastasis (resurrection) appears 42 times in the New Testament.

Loving all that is created

 “…rejoicing in his inhabited world and delighting in the human race.…” (Proverbs 8:21)

 

                                            photo credit: Irish Times

 

Proverbs 8:22-31

Psalm 104:26-37

Colossians 1:15-20

John 1:1-14

 (Year B: Creation Sunday / Second Sunday before Lent, 7^th February 2021)

In some Churches, this Sunday is celebrated as Creation Sunday. It seems appropriate any Sunday of the year to rest, give thanks and renew our bodies, souls and minds. We need to join in the great cosmic act of Re-Creating in cooperation with the Creator.   As it stands written in the holy scriptures, ‘And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done.’ (Genesis 2:2)   But, what did God do on the seventh Day? Well, he sat back so to speak, and enjoyed what He created! ‘ God saw everything that he had made, and indeed, it was very good.’ (Genesis 1:31). Just in case we missed the point that all of creation is good, the author of Genesis writes seven times for each Day or act of creation ‘God saw that it was good’.  In sharp contrast to some religious manifestations there was not and is not a hint that the material world and all within it is anything but good.  Badness crept in somehow. God who is good through and through did not create or will badness. Rather, humankind made in his image and likeness (Genesis 1:26) who was seen to be ‘very good’ was given the free will to choose life or death (Deuteronomy 30:15-20).

So, material is good. And to prove the point God became one of us in his only Son at the appointed time that we might be made divine and people who would join in the utter bliss of heaven beginning here on earth. Nothing was created by chance. All was created in love by love and for love. As I write these lines beside an open window a little robin landed on a garden chair near me fluttering his wings and going ‘chip chip’ as to remind me ‘I am here too’. All of creation sings God’s praise. ‘Before you all the earth shall bow, shall sing to you, sing to your name!’ (Psalm 65:4 – Grail translation). ‘Let the heavens and the earth give him praise, the sea and all its living creatures.’ (Psalm 68:35). ‘How good is the Lord to all, compassionate to all his creatures.’ (Psalm 144:9). If God is compassionate to all his creatures so should we. We owe compassion to one another and to all that God has created. And we owe compassion to ourselves not as an afterthought but because we, too, have been made in the image and likeness of God.

So, the next time someone jumps the queue ahead of you in the supermarket or refuses to wear a mask in public and brags about it – they too are creatures made in the image and likeness of God worthy of compassion even if their behaviour is appalling and in some cases dangerous. 

A theology of positive creation has its challenges. It is not just about protecting the bees and birds (I will come back to that). It is about cherishing all that has been created. Love them all. If we are expected to love one another and cause no hurt or pain to another living creature – human or non-human then that is what we should do because we love ourselves in others. Perhaps the hardest parts of creation to love is human beings because of their behaviour. In a different way we are called to love what cannot be seen in the depths of the earth where, as the psalmist says, ‘For it was you who created my being, knit me together in my mother's womb.’ (Psalm 138:13). Each of us was once a defenceless creature being knit together in our mother’s womb.

The golden rule of creation is to love all creatures big and small and to do to others as we would wish them to do to us.  In times past we took the Earth for granted. We burnt lots of coal, peat and other fossil fuels. We pumped enormous amounts of toxic materials into the atmosphere. Now we are beginning to see and understand that this is not sustainable or moral. What about the next generation? Back to the birds and bees. What could nature have to do with agricultural production, roads, cement factories and forestry clearance?  We don’t realise how much we are part of nature and how much we depend on nature for food, medicines, fibre and energy. We pay a heavy price when we treat Nature as something to be plundered, exploited and dumped on.  A misreading of holy scripture might present Man as Lord of the earth only to destroy and thrash it (and leave it as trash).  Instead of being stewards of a common home which will be left to future generations we have been selfish imposters denying the truth and evidence of climate change and unsustainable living and living however we please. This is a great sin embedded in the social structures, mindsets and norms of our upside-down and inside-out world.

The covid crisis is a wake up call. It has been evil, devious and divisive. Yet, it signals a fundamental imbalance in nature and our being part of nature. Creation Sunday urges us to think again and join up the dots. If we continue to thrash the planet and turn a blind eye to the massive destruction of habitats as a result of deforestation and other human activities not to mention the practices where viruses can more easily jump from animal to human (and back again and on and on) we are creating the perfect storm.

Let us listen again to the words of Wisdom crying out to us in the Book of Proverbs and again in the Prologue to the Gospel of Saint John. We are indeed the delight of our Creator but we share this delightful world with so many living creatures in all its beauty and ugliness of behaviour. To live in harmony with God and God’s creation is our call now.

Contending with evil

“…he taught them as one having authority…” (Mark 1:22)

Deuteronomy 18:15-20

Psalm 111

1 Corinthians 8:1-13

Mark 1:21-28

(Year B: Fourth Sunday after the Epiphany, 31^st January 2021)

God is love. This is the foundation of our faith and our lives in Jesus Christ.  We have been created in love, by love, for love.  Yet, there is much in the world around us that is wrong and sometimes very wrong. In my parents’ lifetime there were two world wars in which millions perished and many more suffered greatly. Today, millions suffer from disease, hunger, pain, want and fear. 

The evil disease called covid has devastated individuals, families and communities. It is killing many every day. In addition to the economic devastation in terms of jobs and businesses there are human tragedies, separations, confinements and loss of physical contact and touch. And, then, there are the pillars of human living such as the arts, culture, sports and religious worship and sacramental life that have been impacted massively. 

The image of evil spirits being rebuked and exorcised by Jesus in today’s Gospel story seems very modern and relevant on a second or third reading of this passage. Are we not in the midst of a thoroughly evil reality that watches for opportunity and seeks out to kill the most vulnerable and the least able to protect themselves?  Once latched on to a body the evil virus gets to work, if it can, in causing multi-organ failure and leaving traces of damage for many in what we know recognise as ‘long covid’.  Never before have we witnessed such an extraordinary and invisible evil in our midst wrecking havoc in its train and outsmarting, so far, governments, agencies and medical personnel.

Over and beyond and before covid, It is clear that evil rules in many places. Closer to home, our political landscape is never free from the influence of lies and corruption. Honesty and courage are in rare supply.

If we honestly look at our own lives we can see the roots of selfishness, distrust and animosity. We may acknowledge the presence of what might be termed the four horsemen of death made worse during this extraordinary time:

• Sadness
• Anxiety
• Anger
• Guilt

We may surf on these horsemen or we may allow ourselves to be led by the Holy Spirit.

The sure sign of God’s healing presence is in the way that it dispels sadness, anxiety, anger and guilt. We may continue to experience some or all of these feelings but we are no longer submerged or controlled by them. Of themselves, such feelings are not evil. Rather, the way in which they may control and, ultimately, destroy us is evil. We have choices.

Some translations of this passage refer to the fact that Jesus’ teachings left a ‘deep impression’ on his listeners. Why? Because Jesus lived what he preached. What you saw was what you got. And so it is today for you and me, dear sister or dear brother. In our day, in our little corner, in our situation which may be less than ideal, we are called to be witnesses not by threatening, flattering, manipulating or showing off but by a deep, sincere, open and respectful attitude towards others.  No matter how different others may be; no matter how wounded they or we may be; no matter how much ‘stuff’ has happened between the other and me – there is always an opportunity to be deeply truthful and deeply caring – moment by moment.

A gesture, a look, a word, an action might leave a deep impression and change the lives of others. Then again, it might not. But, we can say to ourselves at the end of every day and, ultimately, at the end of our lives: ‘I did my best’, ‘I failed but kept starting out all over again’, ‘I am glad that I tried’ …

Nowadays people look for others who are honest, open and caring. This is what gives authority to our witness just as it did to the Holy One of God, Jesus of Nazareth.

The good news is that we are not on our own. We are surrounded by a cloud of witnesses and Jesus our leader has gone before us and has come back to us in the Holy Spirit, the Word of Life and the Sacrament of Unity.

God is not dead. He lives through Christ in us.

 

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Gospel notes

Jesus attracts the attention of the people. He has something interesting and compelling to say. In teaching with authority he increases their desire to hear more. Above all, his teaching moves people to discover new ways of living. Linked to his teaching is the work of miracles and deep cleansing.  Here is the Word made flesh at work in Capernaum. It is about a deep reboot.

We move from the call of the disciples in the verses immediately preceding this passage to teaching to healing and to miracles.

21-22: Teaching with a difference

They went to Capernaum; and when the Sabbath came, he entered the synagogue and taught.  They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. 

The people were impressed with Jesus’s teaching not only because of its content but because of the way in which Jesus spoke and taught.  At this early stage of the gospel of Mark, we do not know what, specifically, Jesus taught the people.  Suffice it to say that Jesus was no ordinary Rabbi or prophet. He lives what he teaches; he teaches what he lives.

23-24: evil speaks

Just then there was in their synagogue a man with an unclean spirit, and he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ 

According to the limited understanding of the time, sickness was associated with evil of some sort. Curing of illness was, therefore, seen as an act of cleansing and expulsion of evil spirits. In these verses, evil comes face to face with the Holy One of God. The evil spirit gets its Christology right!

25-26: Jesus conquers evil

But Jesus rebuked him, saying, ‘Be silent, and come out of him!’  And the unclean spirit, throwing him into convulsions and crying with a loud voice, came out of him.

In the eye of the storm both here in later passages in the Gospel Jesus rebukes the tempest and forces of evil. ‘Be silent’, he says.  Christ is our vaccine so to speak. He is more than any man-made or nature based medication. He is the Savour of our souls. In him we find true freedom from spiritual disease and corruption.  The problems of the world start and end in the human heart where Christ meets us and re-births us. 

27-28: Power over evil

They were all amazed, and they kept on asking one another, ‘What is this? A new teaching—with authority! He commands even the unclean spirits, and they obey him.’  At once his fame began to spread throughout the surrounding region of Galilee.

To teach with authority is to live what one teaches and to teach what one lives. In this way, Jesus the only Son of God could look evil in the eye as he did in the desert, in his public ministry and the cross – and conquer it.

Now is the time

 “…Immediately he called them” (Mark 1:20)

Jonah 3:1-10

Psalm 62:5-12

1 Corinthians 7: 29-31

Mark 1:14-20

 (Year B: Third Sunday after the Epiphany, 24^rd January 2021)

Throughout the Gospel of St Mark there is an immediacy and urgency about the message of Jesus. The time is said to have come. It is time to repent and believe now and to follow the Saviour.  When called, the disciples leave what they are doing and who they are with immediately. ‘Without delay’, Jesus calls them and they respond without delay.

In life, our natural tendency is to wait and see, to evaluate and consider, to consult and reflect and to postpone a decision until later. Sometimes this is good to do; others time not: we need to know the difference.  When God calls we are bid to follow with clarity and courage leaving behind doubts and obstacles. We must trust that God will show us the way and enable us to follow there.

The secret in following is in the now. Answering a lifetime’s call is made in a series of steps beginning with a simple step now. Giving a full yes here and now is the only reality we can embrace. The past is a given and the future has not yet arrived. We can only live in the here and now. Nothing else is real as far as action and will are concerned.

The Gospel of Mark, which we read over most Sundays for the remainder of this year, is a very concise account of the life of Jesus Christ. The first chapter reads, in many respects, as a type of ‘executive summary’ of this entire Gospel and all four canonical Gospels. This week’s passage from the first chapter of the gospel of St Mark may be summarised in five key points:

To repent of our sins (v 15).

To believe in Jesus (v 15).

To be healed by Jesus (v 34).

To follow Jesus (v 17).

To be sent by Jesus (v 17).

As in other callings, we have here a call addressed both to individuals and to groups or pairs of individuals. We never walk alone – at least not entirely.

We would do well to take Mark in hand today and let the words and their meaning sink in. As with the rest of the gospels, the first chapter of the Gospel of Mark is worth reading slowly and prayerfully. It holds the key to the entire Good News story about Jesus. When a sentence or a phrase strikes we can just stop there and linger awhile in silence and quiet. A quiet spot and a regular time of day, if at all possible, is a great idea for this type of exercise. It takes practice and discipline. It bears fruit. In that way we can ‘prepare a way’ in the desert of our lives. And we will be overtaken by surprise – surprise that God loves us more than we ever imagined possible.

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Notes and commentary on the Gospel reading

14:  It all starts in Galilee

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God

The ministry and first calling of the disciples originated in an obscure corner of an obscure country in the Roman Empire.  It did not start on the floor of the Temple or in the Holiest of Holies in Jerusalem. Neither did it start in Rome – the centre of political power at the time. It didn’t start in some pre-existing religious community such as the Essenes in Qumran.  It didn’t start in the halls of some institution of human learning and skill. And it didn’t start in the continent of Europe as we know it today.

15:        The waiting is over

and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’

The time of waiting (‘kairos’) is over. This is the acceptable and necessary time to turn (‘repent’) and to experience the good news of God’s saving work. To repent is not to sink further into guilt, shame and retribution. Rather, to repent is to be set free not because we deserve it but because God loves us unconditionally and waits for our free response in love. This is what repentance is about.

16-17:  A new way of life for those called to be ‘fishers’

As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake—for they were fishermen. And Jesus said to them, ‘Follow me and I will make you fish for people.’ 

From the natural occupation of fishing on a large lake (The Sea of Galilee which is probably about twice the size of Dublin Bay), Jesus sees that these fishermen will have a purpose and a trade of a different kind. The analogy of fishing for people will not be lost on Peter and Andrew. I wonder what their families thought when the brothers went off to follow Jesus? Peter was, after all, married and the evidence from 1 Corinthians 9:5 (and see, also, Mark 1:29-31) is that his wife was alive and not dead at the time of his calling and subsequent ministry. We may note that, at this point, the emphasis in Mark is on the preaching of the Word of God. Miracles accompanying this preaching would follow very soon. In the Acts of the Apostles, we see Peter along with the other apostles or disciples preaching, healing, calling and sowing the seeds of a new reality and kingdom. It all began on the shores of a lake in a far off place. Peter and Andrew must have had little idea where this would all lead when this amazing Rabbi/Teacher said to them abruptly one day: ‘Follow me and I will make you fish for people’ (v. 17).

18:  Answering the call without delay

 And immediately they left their nets and followed him. 

There is no evidence that they hesitated. They ‘immediately left their nets and followed him’ (v. 18).

19-20:  Immediacy

As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

And again, the disciples called did not delay but dropped their nets and left their families and fellow-workers behind.  The sons of Zebedee would have inherited a family fishing business for mention was made of ‘hired men’.  The sons did not leave their father without help in those who were hired and stayed behind.