TWENTY-FIFTH SUNDAY IN ORDINARY TIME

20 SEPTEMBER 2020

 

          Those who heard this parable from the mouth of Jesus must have sympathized with the day laborers who had worked an entire 12 hour day under the hot sun.  It is not fair that they receive the same pay as those laborers who worked for only one hour.  And to be honest, we share that same sympathy today.  How could any employer sustain a healthy work force using these tactics?  The answer is simple:  none!

            And that is exactly the point of the parable.  As Isaiah reminds his people, God’s ways are not our ways.  The kingdom of heaven, which Jesus has been proclaiming for weeks, is very different from the kingdom in which we currently live.  In the kingdom of heaven, the essence of a person is not determined by how much he or she works or how much he or she has earned.  The essence of a person is determined by the fact that God has made us in his image.  God offers his grace, a generous share in his life, not because we have earned it or deserved it.  God invites everyone to respond.  It does not matter to God when we respond to that invitation – whether at the beginning of our lives, when we reach middle age, or just before death. 

            The fact that we are gathered in this church or participating on line indicates that we have responded to the Lord’s call.  We are working to embrace the kingdom of heaven already present in our midst.  We work to respect the dignity of all people, unborn or born, rich or poor, whether they are immigrants or citizens, and members of all races.  As the Body of Christ, we also work to be instruments of God’s gracious invitation for others to embrace the kingdom of heaven and join us in this work.

            Please watch this video for the Annual Bishop’s Appeal.  Our support of the Appeal assists Bishop Rhoades and those who work with him in the work of evangelization, of spreading the good news of the kingdom of heaven in our midst. 

 

TWENTY-FOURTH SUNDAY IN ORDINARY TIME

13 SEPTEMBER 2020

 

          Peter’s question indicates that he has been listening to Jesus talking about the kingdom of heaven.  He is beginning to understand that mercy is at the center of this kingdom.  Based on the teaching of Jesus and his actions, Peter asks how many times he needs to forgive a brother who sins against him.  Seven times, he asks?  In the Hebrew tradition, seven is a symbolic number.  It refers to the perfection of God’s seven-day work of creation in the first chapter of Genesis.  Peter is shocked at his response:  “Not seven times, but seventy-times seven times.” Jesus refers to the perfect seven day creation another seventy times.  In the kingdom of heaven which Jesus is establishing, forgiveness will be a never ending cycle.  Those who belong to the kingdom of heaven must continue to forgive, not because the offender deserves to be forgiven, but because his Father has granted forgiveness in the first place.

            That is why Jesus tells this parable about an exchange between the king (called literally Kyrios or Lord in the Greek text) and his servant, who would never be able to repay his debt for the rest of his life.  The king could have ordered his servant to be thrown into prison, which would have resulted in untold pain, torture, and probably death.  Instead, he ordered him to be sold, along with his wife, his children, and his property in payment of the debt.  When the servant expresses his deep anguish, the king is moved with compassion and forgives his debt.

            When the forgiven servant runs into a fellow servant who owes him 600,000 times less than he had owed the king, he treats him with violence, refuses to forgive the debt, and throws him into the horrors of a first century prison.  Shocked by his lack of compassion, the other servants report his harsh refusal to forgive to the king.  The king (Kyrios) reminds the servant that he had given pity (eleison) to him, a gift that this servant refuses to give to a fellow servant.  That refusal to have pity and forgive will cost him his life.

            During Advent and Lent, we use those Greek words at the beginning of Mass (Kyrie eleison) to remind us of the Lord’s infinite mercy toward us.  Because we have received a mercy that we can never pay back, we are expected to forgive those who sin against us.  Forgiving another person does not imply that the sinful action was not wrong.  It remains wrong.  Nor does forgiving another person imply that we must have warm and tender feelings toward the offender.  In fact, if the offense involved abuse, the most forgiving action is to avoid that person and seek professional help to move beyond the terrible pain inflicted by the abuse.

            Having the will to move beyond the hurt and anger offers the key to genuine forgiveness.  Anger is a human emotion, given to us by God.  There is nothing wrong with expressing anger in healthy ways.  The emotion of anger lets us know that an injustice has been done.  But we cannot hold on to that anger and allow it to turn into hate.  In today’s first reading, Sirach makes an important point.  Wrath and anger can become hateful things.  If we insist on holding onto wrath and anger, we can never forgive another person from our hearts, as God has forgiven us.  Especially in cases of grave injustice, it takes a long time to let go of that wrath and anger.  Bringing wrath and anger to the Sacrament of Reconciliation allows the Lord who forgives us to strengthen our resolve to forgive someone else.  I remember a woman whose husband left her with six young children for another woman.  For years, she hugged onto that anger and wrath.  For years, her bitterness and resentment affected the way she treated everyone else.  Finally, through the grace of the Sacrament and the awareness that her anger and wrath did nothing to harm her ex-husband, she was able to let go.  Knowing the Lord’s mercy to her, she finally was able to move on.  Forgiveness works.  It is at the heart of the kingdom of heaven.

 

TWENTY-THIRD SUNDAY IN ORDINARY TIME

6 SEPTEMBER 2020

 

          Jesus promised that the gates of the netherworld would not prevail against his Church, built on the rock of Simon Peter’s profession of faith.  But, he did not promise that his Church would be free from conflict.  After all, the Church he founded is not made of physical buildings.  It is a community of frail human believers.

            Knowing that conflict will always be a part of his Church, Jesus gives clear guidelines for resolving conflict within the Christian community.  The first step involves confrontation.  If one member sins against another member, he or she should approach the offending person and offer fraternal correction.  Like the shepherd going after a lost sheep, this encounter needs to be both honest and loving.  This first step hopes for conversion and a change of heart.  If this first step fails, then the offended person needs to bring a couple more members who are familiar with the situation for a process of negotiation.  Hopefully, these witnesses will be able to resolve the conflict before it spreads further.  If this second step fails, the next step involves adjudication – going to the leader of the Church.  In the case of the parochial Church, this step involves me.  In the case of the local Church (the Diocese), this step involves Bishop Rhoades.  If none of these attempts fail, the rare action of excommunicating the offender is possible.  Taking these steps affects our presence in the world, because reconciliation is crucial for the mission of the Church,        This process is extremely difficult.  It is much easier to complain about an offender’s action to other people instead of actually approaching the offender with authentic love and genuine concern for the good of the other.  Taking this step often ends in failure.  That is why Jesus recommends the next step.  The intent of gathering a couple of people to approach the offender is not to form a posse to attack that person, but to make more evident the damage that has been done.  And, of course, there is always recourse to the Church (represented by the one who is charged with authority).  Fortunately, the Church excommunicates very few people these days.  If offenders do not get their way, they usually separate themselves from the community.

            At this particular time, we need to heed the Lord’s instructions on handling conflict.  Too often, parishioners want to skip the first two steps and go immediately to the Bishop to resolve their conflicts.  I know from my own experience as one of his Episcopal Vicars.  The Bishop calls on me, his Vicar, to meet with people to try to resolve their conflicts within their parishes and with their pastors.  In skipping the first two steps, they forget that the task of binding and loosing is actually entrusted to them, if they only accept their responsibility to approach offenders with love and honesty. 

To make matters worse, the dynamics of this pandemic have increased the conflicts that are already part of our parish community.  In our isolation, it is much easier to magnify the grievances and disagreements that are always part of any well intentioned Christian community.  In our divided society, everyone has his or her opinion about how the pandemic should be handled.  Today’s Gospel offers the Church as a way of resolving this conflict.  Bishop Rhoades has given us clear guidance on how to proceed.  His guidance has resulted in requiring us to wear masks, to avoid congregational singing, and to curtail our gathering together as a community in our normal ways.  Whether we agree or not with his specific instructions, our obedience will carry us through this difficult time, as well as our love of neighbor.  In the second reading, Saint Paul describes love of neighbor as fulfillment of the law.  The Lord promises that where two or three are gathered in his name, he will be in our midst in the unity that comes from the Spirit.  The Lord is in our midst, giving us courage to face and resolve our conflicts with love.

 

TWENTY-SECOND SUNDAY IN ORDINARY TIME

30 AUGUST 2020

 

          Last Sunday, Simon identified Jesus as the Christ, the Son of the living God.  Jesus pointed out that did not have lucky guess, but a direct revelation from the Father.  In response, Jesus changed Simon’s name to Peter, which means “Rock.”  On the rock of Peter’s profession of faith, Jesus will build his Church – not a physical building, but a community of believers who will be protected from the gates of the netherworld.  Within this community of believers, Jesus gave Peter authority, symbolized by keys to the kingdom of heaven.  Peter and his successors would be charged with binding and loosing:  teaching about the authentic identity of Jesus Christ; legislating to ensure proper order; and giving spiritual guidance to every age.

            Today, Jesus clarifies his mission as the Christ.  He has come as a humble suffering servant who will suffer greatly, as Jeremiah had suffered greatly for speaking the truth.  He will be killed by the religious leaders of his day.  He will be raised on the third day.

            Peter is horrified when he hears about this mission.  Like his contemporaries who had been waiting for centuries for the promised Messiah, he expected Jesus to be a conquering hero, like King David.  Peter could not imagine that the Son of the living God would be exposed to death, especially death on a cross.  Instead of remaining a rock responding to divine revelation, Peter now reacts as a mortal human and responds with horror and disbelief.  Jesus reacts strongly to Peter, as he had reacted strongly when Satan had tempted him in the desert to abandon his mission of suffering and death.  He calls him “Satan” for tempting him.  Peter, the “Rock,” now becomes Peter the stumbling block. 

            Even though Jesus reacts with anger, he does not tell Peter to get lost.  Instead, he tells him to get behind him.  In other words, he tells him to continue to follow him and learn how to be an authentic disciple.  In following Jesus, Peter and the other disciples will learn those lessons.  They will learn how to deny themselves, take up their crosses, and follow him.  It is a tough lesson, but they will eventually learn its truth, including the truth of the resurrection.

            It is a tough lesson for us today.  Like Simon Peter, we often stumble when we encounter the Lord’s command to deny ourselves.  We live in a culture that encourages us to focus on our own individual welfare and happiness.  If we are serious about denying ourselves, then we must move away from the desire to make ourselves the center of everything.  If we choose to bear our crosses, then we will be more willing to undertake some painful action or sacrifice to make someone else’s life better.  If we choose to get behind Jesus and follow him, we will learn some very important lessons.  We will learn that accumulating power or wealth or domination or status will not last.  None of these things will produce real authentic life.  None of these will win out over the great equalizer that is death.

            At this time, we are inviting people to consider turning more completely toward Jesus Christ and become part of the Rite of Christian Initiation of Adults (the RCIA).  If you know of someone who is interested in becoming Catholic, please encourage them to contact Michael Rubbelke.  His contact information is in the bulletin.  We will work with those who have never been baptized or who have been baptized in another Christian tradition.  We will mark their growth in faith by celebrating Rites at Mass.  In the first Rite, we give each Candidate or Catechumen a precious gift – the gift of the cross.  It is the same gift that we give to infants about to be baptized.  We are upfront about the Lord’s demands to deny ourselves, carry crosses, and follow Jesus.  But we are also upfront about the results of authentic discipleship.  We trust the Lord’s promise that in losing ourselves, we will inherit a share in the resurrection from the dead.    

 

TWENTY-FIRST SUNDAY IN ORDINARY TIME

SOLEMNITY OF SAINT PIUS X

23 AUGUST 2020

 

          As we continue to read from the Gospel of Saint Matthew, Jesus gradually reveals himself to others.  Even though he needed to be alone to grieve the death of John the Baptist, he pitied a huge crowd, taught them, healed their sick, and fed them with five loaves and two fish.  Then he walked on the water and calmed a fierce storm threatening the lives of his disciples in a boat.  Now, he asks his disciples to tell him who the Son of Man is.  They say that there are lots of opinions on the posts of people’s first century Facebook:  John the Baptist, Elijah, Jeremiah, or one of the prophets.  When he asks who they say that he is, Simon Peter says, “You are the Christ, the Son of the living God.”

            This discussion happens at Caesarea Philippi in northern Galilee.  Scholars tell us that there were a dozen or more ancient temples in the area once used for worship of the god of fertility, Ba`al. A cavern in a nearby hill was said to be the birthplace of the Greek god of nature, Pan. There was a huge marble temple built by Herod the Great to honor the Roman emperor, Caesar.  Simon Peter has not hit upon a lucky guess.  The heavenly Father has revealed the truth to him.  At a place where people had searched for centuries for one who would save them, Simon Peter correctly identifies the true identity of Jesus as the Messiah. He has not come to deliver human words.  He is the Word made flesh.  He has not come to save his people from the Romans.  He has come to give his life completely for the salvation of all.

            In response, Jesus changes Simon’s name to Peter, which means “Rock.”  On this rock of Peter’s profession of faith, he will build his Church.  His Church is not a physical building, but a community of believers.  He gives the keys to the kingdom to Peter, symbolizing Peter’s role of leadership of this new Church, this new gathering of God’s holy people.  And he promises that the gates of the netherworld shall not prevail against it.  

            We recognize the Pope, the Bishop of Rome, as the successor of Saint Peter.  Over the centuries, Popes have accepted their roles of loosing and binding on earth.  They have taught the authentic identity of Jesus Christ.  They have issued juridical laws that govern the Church.  They have offered spiritual direction to the flock entrusted to them.  All of the successors of Saint Peter have been flawed human beings, including Peter himself.  Some have focused more attention on their own needs rather than on the flock entrusted to them, much as Shebna had failed in his position as steward of the royal household.  But through heroic and saintly popes, along with immoral and corrupted popes, the Lord has kept his promise to his Church.

            We need to hear this message today.  We have gone through a very difficult period dominated by the clergy sexual abuse crisis, shaking the faith of many.  Now we are caught up in this pandemic.  Not only is everyone affected in one way or another, but we are divided about how to respond.  Despite all our weaknesses and sins, Christ continues to build us, the living stones, into his temple.  Christ never gives up on us and will protect us from the evil one.

            Today we celebrate the Solemnity of our patron, Saint Pius X.  At the beginning of the twentieth century, he faced enormous challenges and took the motto “To Renew All Things in Christ.”  He never abandoned his humble origins and complained about the pomp surrounding him as Pope.  He encouraged active participation in the Liturgy.  We ask his intercession today as we accept the challenge of renewing all things in Christ at the beginning of this 21^st century.  We pray for the current Bishop of Rome, Pope Francis, and all bishops in union with him.  We renew our trust in the promise of Jesus that his Church will prevail, no matter what.

 

NINETEENTH SUNDAY IN ORDINARY TIME

9 AUGUST 2020

 

          The prophet Elijah finds himself in a difficult situation.  As the only remaining prophet of God, he had won a tremendous victory over the prophets of the false gods at Mount Carmel.  He had effectively demonstrated that those gods were not real and had called on the people of Israel to return to the Covenant that had been sealed through Moses at Mount Sinai.  He had slain the prophets of the false gods.  That enraged the pagan queen, Jezebel.  She had ordered her troops to hunt him down and kill him.  Her death threats caused him to look past his victory and see only the threat of death looming over him.  Afflicted with fear, he wondered where God was.  But an angel fed him with water and hearth cakes and told him to walk forty days and forty nights through the desert to Mount Horeb, the name given by the northerners to Mount Sinai. 

            At the mountain, he looks for an epiphany, a manifestation of God’s presence.  But God does not manifest himself in the dramatic ways that Moses had experienced.  God is not in the wind, nor in the earthquake, nor in the fire.  Instead, he experiences the presence of God in a completely unexpected way:  in a tiny whispering sound.  Encouraged by this epiphany, Elijah returns to Israel to continue calling his people to be faithful to the Covenant.  He finds even greater success in the work done by Elisha, his successor.

            Seven hundred years later, the disciples of Jesus find themselves in an equally difficult situation.  Like Elijah, they too had experienced a victory.  They had been with Jesus when he tried to find a quiet place to mourn the death of his cousin, John the Baptist.  They had witnessed his compassion in setting aside his grief and tending to the needs of the crowd.  He healed the sick and fed the huge crowd with five loaves and two fish.  As he remained to pray, they are in a boat in the middle of the Sea of Galilee in a terrible storm.  They fear for their lives.

            Jesus then manifests himself in an unexpected way.  He walks toward them on the waves.  At first, they think that it is a ghost.  They know from the Psalms that only God has power over storms and raging waters.  Jesus identifies himself with divinity by responding to them as God had responded to Moses in the burning bush:  “It is I.”  “Do not be afraid.”  Peter responds by asking permission to walk on the water.  But he quickly looks past Jesus and sees only the raging wind.  As he sinks into the water, Jesus grabs him by the hand and saves him.  Once Jesus has calmed the storm, Peter and the other disciples affirm his identity as the Son of God.  They will be commissioned to carry on his mission after his death and resurrection. Jesus entrusts the leadership of his Church (known throughout the centuries as the barque or boat) to Peter.

            We too find ourselves in a difficult situation.  Even though we had hoped to have put this pandemic behind us by now, we continue to deal with its continued assault on us.  The virus continues to ravage our lives like the storm at the Sea of Galilee.  And the arguments about how to handle this pandemic also rage.  We have become more acutely aware of injustice in our world, especially the lack of respect for the dignity of the human person, whether in the womb or in a person of another color or nationality.  We are deeply divided in ways that tear apart families and communities along political fault lines.  It is easy to keep our eyes on all these raging winds.  But Jesus invites us to focus on him, on his presence in our lives, and on his command that we need to take courage and not be afraid.  It is fear that keeps us from embracing the precautions that can save the lives of other people.  It is fear that causes us to lose hope and wonder if God is with us in this storm.  It is fear that keeps us from recognizing the unexpected ways in which the Lord manifests himself to us today.  We are together in this boat, this Church, this barque of Peter.  In the midst of all that rages around us, the Lord is with us.  He will not abandon us.