Displaying items by tag: Celebrating At Home

The great Advent journey begins. The Advent readings are a rich tapestry of images centered on the truth that God has come among us. We do not pretend that we are waiting for Jesus to be born in a stable. That happened once, a long time ago, and it will not happen again. We remember that birth as we remember our own birthdays. The God who came among us is still among us.
Advent’s invitation is to become aware of the all-pervading presence of the risen Jesus as Emmanuel – God among us.
In the first reading this Sunday Jeremiah looks forward to the coming of one who will save God’s people, one who acts with honesty and integrity. In the second reading St Paul encourages the people of Thessalonica in their following of Christ. He prays that their love will grow and that their hearts will be ‘confirmed in holiness’. The early Christians believed that Jesus would return very soon as the Lord of Glory.
As time passed, they had to re-think this belief and work out how to live in the meantime, the time in between the first and final comings of Christ. That’s our challenge, too.
Today’s Gospel from St Luke warns Christians not to be distracted by the cares and snares of the world, but to be ready to stand confidently before the Son of Man when he comes. Remaining constant in love and attentive to our calling we become the living presence of Jesus until he comes again.

On this last Sunday of the Church’s year we always celebrate the Feast of Christ, the Universal King.
The first reading from the prophet, Daniel, speaks of the coming of one who will rule in the name of God in an eternal kingdom. The second reading from the Book of the Apocalypse speaks of Christ as the ‘faithful witness’ to God and ‘ruler of the kings of the earth’. Here is a king who loves his people and sheds his own blood to save them. The Gospel comes from the Passion of Jesus in St John’s Gospel. It is Jesus’ dialogue with Pilate about his kingship and the nature of his kingdom.
Jesus is anything but a traditional king. This King reigns, not from a golden throne, but a cross of rough wood; naked, with no rich, flowing robes; no bejewelled crown, just thorns; no orb and sceptre, just nails in his hands.
He comes among his people, not as a tyrant wielding weapons of suffering and death, but as a powerless baby.
Jesus says that his kingdom is ‘not of this world’. It is not a kingdom with geographical and national boundaries. It is not a kingdom in the earthly sense where power and oppression reign, but a kingdom where justice, love, mercy, truth and peace reign.
At the end of the day, the disciple is called to be the Kingdom (the living presence) of God in the world and to transform the suffering of its people into joy by deeds of loving kindness.
Virtuous disciples are the living presence of Jesus in the world. They realise that until Jesus comes again, the kingdom has been entrusted into their hands. In the Kingdom of Jesus, the disciple is not master but ‘servant’.
The power of the spirit of Jesus fuels deeds of loving kindness – reversing horrible human conditions, and bringing healing and salvation.
Whenever we act like Christ the Kingdom of God (the reign of God’s grace) breaks into our world. Whenever we are moved by the Spirit to proclaim the truth, to respond to need, to work for justice, to transform and heal our society, the Kingdom of God breaks into human reality and the grace of God becomes clearly visible in our words and actions.

With the approach next Sunday of the Feast of Christ the King and the end of the Liturgical Year, our readings this Sunday take on an ‘end times’ feel.
In the Gospel Mark presents a vision of the full establishment of the Kingdom and the coming of Christ as the final proof of God’s victory. The language is necessarily that of symbol and myth as it describes something yet to come, not an historical reality. But this does not mean that it has no relationship with reality.
The vision is set against the background of a time of distress. Early Christian communities, like Mark’s, certainly endured much distress through persecution and suffering and their struggles to follow the teachings of Jesus.
The coming in glory of the risen Jesus together with the great gathering of his people from every corner of the earth, were meant as reassurance to a weary and frightened community of believers. They have followed the way of discipleship, sharing in Jesus’ suffering, some to the point of death. One day the final victory will be God’s and they will enter with Jesus into the fullness of the Kingdom.
In the meantime, however, disciples have to learn to read the signs of the presence of Jesus in everyday life. Jesus is not sitting passively at God’s right hand. Through the Holy Spirit he continues to be actively present in the hearts and lives of believers, and in the universe.
Neither are the disciples to wait passively for the final coming. We wait in patient hope, but not in idleness, because the ministry of making Christ present in every thought, word and action, and every moment of history, continues.
The Gospel ends on a note of uncertain certainty: Christ will come, but we don’t know when.

Our readings this weekend should shape our response to those in need. It is two widows who show us the way to live according to the mind and heart of God.
The first reading tells of a poor widow’s generosity to Elijah the prophet. Even though she was down to her very last portion of food, which she was saving for her son and herself, she was prepared to share it with Elijah. Her reward was a never-ending supply of flour and oil.
The same generosity is shown by the widow (but not by the scribes) in the Gospel. Her dedication and generosity in the midst of her poverty was a real sacrifice.
The widow is a contrast to the wealthy scribes who parade around in long robes and make a show of lengthy prayers. Jesus condemns them for their insincerity, their use of religious show to enhance their status and their unjust exploitation of widows.
Jesus does not want his disciples imitating the showy religiosity of the corrupt scribes, but rather the sincerity and generosity of the widow who gave ‘her all’ just as Jesus will shortly give ‘his all’ on the Cross. It is a reinforcement of the messages about ‘coming to serve, not to be served’ which have dominated the last four weeks of readings.
The way of Jesus is not about show, but about sincere dedication and generosity in our service of God and one another. Remember the contrasting stories about James and John and Bartimaeus over the last couple of weeks.
Following Christ is not about giving the ‘left overs’ but giving everything. The two widows gave all they had to live on. Jesus will give his life for our salvation.
It is the kind of dedication and selfless generosity we see in people who put their own lives at risk while attempting to rescue others from disaster. Disciples are called to give all in their following of Jesus and in their generous service of others. 

The first reading from the Book of Deuteronomy and the Gospel today are linked by the words of the Shema – the creed which observant Jews pray every morning and evening. These words come from the Book of Deuteronomy: Listen, Israel: The Lord our God is the one Lord. You shall love the Lord your God with all your heart, with all your soul, with all your strength. The title, Shema, comes from the Hebrew word for ‘listen’, the very first word of the prayer.
In a way, Shema is a call to conversion: to listen deeply with the heart and to respond to God’s grace and mercy with love, faithfulness and obedience.
When a scribe asks Jesus, “Which is the first of all the commandments?”, Jesus replies by quoting the Shema and then adds a quotation from the Book of Leviticus (19:18), “You must love your neighbour as yourself”.
According to Jesus, there is no commandment greater than these.
The scribe is impressed by Jesus’ reply. His words to Jesus show he has grasped what Jesus means. In repeating what Jesus has just said in his own words, the scribe also adds, “this is far more important than any holocaust or sacrifice”. Now it is Jesus who is impressed with the scribe’s depth of understanding: that love is the very heart of obedience to God and more important even than ritual worship. The scribe’s correct understanding of the Old Testament Law means he is very close to the Kingdom of God.
It also means that true faith, as Jesus teaches it, is about being in loving relationship with God and other human beings. Religious rituals are meant to be ways of reflecting on, savouring, remembering, celebrating and expressing that love. Sometimes they just end up as ‘empty’ rituals, when love has been replaced by fear, when we are trying to bargain with God, or when we are just ‘going through the motions’.
The Kingdom of God is not some far off place, but the moments when God’s life breaks into the human story. Those moments bring love, wisdom, grace, compassion, generosity, forgiveness and peace.
Those practiced in the things of God recognise God’s presence most of all in loving relationships. If our rituals grow out of and express our sincere love for God and neighbour then they have value. We are always at risk of putting ritual above the practise of love, of thinking that we are at rights with God just by attending a liturgy, by ‘paying God off’, in a sense.
The words of Jesus remind us of the importance of the other part of our religious lives – the liturgy of everyday life in which we make present and visible the love, mercy and compassion of God.

There are all kinds of blindness - physical, lack of insight or perception, an unwillingness to see a confronting reality, and so on. For many weeks now we have travelled with Jesus and the disciples as they head towards Jerusalem. Many times, the disciples have seemed almost wilfully blind to understanding the mission of Jesus. Time and again, their own egos seem to get in the way – arguments about which is the greatest, wanting to be people of high status, powerbrokers and princes and rulers in the kingdom. On this journey Jesus has been instructing the disciples about his mission and their call to be true followers of his. As we have seen, they have largely resisted both.
We are nearing the end of the journey. Today’s Gospel episode, the cure of blind Bartimaeus, is the last before Jesus enters the Holy City.
Bartimaeus may be blind, but he sees more clearly who Jesus is than the sighted disciples. In terms of faith, it is the disciples who are blind, and it is Bartimaeus who sees.
Even in his blindness Bartimaeus recognises who Jesus is. When Jesus calls him, his reaction is full of energy and enthusiasm. He throws off his cloak, jumps up and makes his way to Jesus, in contrast to the rather hesitant attitude of the disciples.
Jesus restores Bartimaeus’ sight with the words, ‘Go, your faith has saved you.’ But Bartimaeus does not go; he stays and follows Jesus.
Not only has Jesus restored Bartimaeus’ sight, he has also removed the taint of sinfulness which surrounded people with disabilities in those days.
This story is a parable about discipleship.
Bartimaeus is an image of the true disciple. He recognises his blindness and asks for healing. He comes to Jesus with great faith and enthusiasm and not much else. With sight restored he becomes a follower of Jesus on the journey to Jerusalem.
The presence of Jesus in our lives heals and restores us to our true calling as the People of God so that we can truly follow Jesus in our lives.
What Jesus asks Bartimaeus, he asks us, too:
What do you want me to do for you?

They’re at it again! One might be forgiven for wondering at just how slow the disciples are in getting Jesus’ message. For weeks he has been instructing them about the Kingdom of God and the conversion of heart needed to be his followers.
This Sunday’s Gospel episode shows that, yet again, they just don’t get it. This time it is James and John, who together with Peter form the ‘inner circle’, the group of disciples closest to Jesus. James and John are asking for the highest places of honour when Jesus comes into his ‘glory’.
While they understand that Jesus is the Messiah, they misunderstand what kind of Messiah he is and what kind of Kingdom he is bringing. While Jesus continues to talk about the path his own life will take through suffering, death and resurrection, the disciples are so focussed on themselves that they ignore his words.
Rather than brush aside the brash request of James and John, Jesus attempts to draw them deeper by hinting at the path of true discipleship. Using two biblical motifs, the cup (the fate that lies ahead of a person) and baptism (not the sacrament but the idea that undergoing trials and dangers is like passing through stormy, turbulent waters) Jesus asks if they can really commit to sharing his life and mission. Without hesitating they say, “We can,” and Jesus affirms that they will. But, as for the places of honour, these are for the Father to assign.
The other ten disciples have been standing near by, eavesdropping on the conversation between Jesus, James and John. They are angry at hearing of their attempt to get in first and claim the seats of honour for themselves – no doubt, they would have liked to do the same!
Jesus takes the opportunity to tell them, yet again, that real greatness in the Kingdom of God lies in self-sacrificing service to humanity. Authority among the people of Christ is not to be exercised by ‘lording it over’ others or by using positions and capacities for self-serving ends. Authority is always to be at the service of and for the benefit of others. Disciples are called to be servants, not masters.
As we follow Jesus through the Gospel, we see that his ‘authority’ over demons, illness and death, as well as his teaching, always brings liberation, restores health and wholeness and sets others at rights with God and neighbour.
That is the pattern that he asks the disciples to follow. The only way to enter into Jesus’ ‘glory’ is to follow him in self-sacrificing service of humanity, as one who gives up their life as a ransom for many.

In the Jewish tradition, wealth was seen as a blessing from God and the wealthy person as especially favoured by God. Along with the idea of divine blessing and favour came a divine obligation (often ignored) – the care of God’s poor.

As the conversation between the rich man and Jesus unfolds, we see that he a good and upright man. The commandments which Jesus spells out are those to do with one’s treatment of others. These, the rich man says, he has always kept.

Jesus’ love and affection for the man recognises his very genuine efforts to live according to the commandments. This love ushers in the call to discipleship: ‘There is one thing you lack. Go and sell everything you own and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ Jesus wants this man to be a follower of his. He is inviting him to move from a way of life centred on the Torah (Jewish law) to a way of life centred totally on Jesus.

When the man first approaches Jesus he asks what more he must do to inherit eternal life while still maintaining the present direction of his life. What Jesus is inviting him into is the total transformation of his life – to go in a new direction. Jesus is inviting him to an even more radical fulfilment of his obligations to neighbour by selling all he has, giving the proceeds to the poor, and then becoming a follower of Jesus.

Rather sadly, the rich man cannot take this step. He is trapped and controlled by his possessions and cannot let them go in order to enter into joyful and life-giving companionship with Jesus.

When Jesus talks about how hard it is for a rich person to enter the kingdom of God the disciples are astounded. They, too, think of wealth and possessions as a sign of God’s favour and blessing. Jesus drives home his point by insisting that, ‘It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.’ The disciples are even more astounded and conclude that if rich people can’t make it into the kingdom, then what hope do the rest of us have?