Author Archives: andrewmarrosb

The Ongoing Coming of Christ

Posted on by
1

Scripture readings such as Matthew 24 have some Christians looking forward to what is called a Second Coming of Jesus but have other Christians scratching their heads, trying to figure out what the words of Jesus really mean. As for me, I look forward to Jesus’ coming but these passages in Matthew have me scratching my head a lot and raising some questions.

The scenario of the Second Coming seems to suggest that God is holding back, not doing anything while waiting to see what we humans do about the world and then jumping in with a decisive intervention when we mess things up. But isn’t God vitally present all the time?

The notion that it would be better to be caught doing good when Jesus comes rather than caught doing evil makes some sense but makes God seem more of a threat than a savior. More puzzling is the complacency on the part of some people who neglect pressing social issues such as ecology on the belief that Jesus will come before we destroy the planet. It seems to me that it would be a bad idea to be caught polluting the planet rather than helping to make the planet cleaner if Jesus should return a second time. It is even more troubling when some people think war is a good thing because it will bring on the Second coming, but one would think it would not be good to be caught waging a nuclear war if Jesus comes.

The violence imagined by some in a Second Coming gives the troubling impression that the first coming, when Jesus was crucified, didn’t work out, so the second time round God will jettison the Good Cop scenario and send the Bad Cop who beats up all the bad guys. Hoping for that kind of scenario denies that the Resurrection of the crucified Lord is the defining revelation of God’s Truth and makes the violent avenger the ultimate revelation.

But if we hold fast to the crucifixion and Resurrection as the vital primary truth of what God reveals to us about Godself, then our hope for Christ’s coming will be shaped by the compassion that lead God to become a vulnerable human being who was killed by his fellow humans. The violence on the part of humans in the crucifixion should alert us that the social violence Jesus warns about is done by humans and not by God.

This reflection suggests we should dwell on the first coming, the only coming that we know has happened. And if Christ has already come, Christ is already here and not waiting in the wings to pounce on us later. The name Emmanuel means “God is with us.” St. Benedict tells us that the first step of humility involves remembering that God is always present to us and that we should likewise be present to God. If Jesus is already “God with us” than who needs a second coming? Isn’t the first coming enough? Of course, we all know that we are very capable of being not so present to God and that inattentiveness easily leads to acting in ways we wouldn’t if we were attentive to God’s presence. When we are not being attentive to God, God’s persistent presence will keep pressing in on us until God breaks in on us like a burglar or a thief in the night.

We know that crises in our personal lives and in the larger social arena can break down our usual defenses against the Divine Burglar. It isn’t that God causes these crises just to help us grow spiritually, but God does use these events to enter more deeply into our lives. After all, it is in times of crisis that we are most apt to rethink our lives and ask ourselves what is really important and where our hearts are. These crises, whether natural disasters such as hurricanes or military invasions, also raise these fundamental questions. They also create victims in whom Christ is intensely present. When we meet Christ in the victims of human violence we bring Christ deeper into the world, where Christ wants to be–that is, be with us.

I suggest, then, that we use this season of Advent to open ourselves to God’s presence to us, encouraging Christ to come into our lives. Let us go out to meet the bridegroom by having times of prayer and reflection that give us time with God. Let us meet Christ most intimately in the Eucharist. In all these things, let us look forward to the celebration of the First Coming when Jesus comes among us as a helpless baby in a manger during the coldest time of year. Let us look forward to following Jesus through the following seasons in his ministry and in his cruel death. If there should be a Second Coming, what better preparation can we make for it? We have much to look forward to.

The Living God

Posted on by
2

In today’s Gospel, (Lk. 20: 28-38) the Sadducees are using the old trick of reducing their opponent’s position to absurdity. If Jesus, like the Pharisees, believes in the resurrection of the Just, then what will he do with the hypothetical problem of a woman who married seven brothers and still died childless? This refers to the Leverite marriage commanded in Deuteronomy 25 where, if a man dies childless, the widow marries her late husband’s brother so as to bear heirs for the man who died. The scenario mockingly proposed is highly unlikely but that is not the point. Even if there are only two brothers who die without an heir, there is the question of who will be the woman’s husband in the resurrected life. And, of course, everybody who has been widowed at least once and then remarried will have the same problem.

What the Sadducees are telling Jesus is that they don’t take him seriously. They don’t want any wisdom from this troublesome traveling preacher who has shown up in Jerusalem. But Jesus still gives them a serious answer. The first part of the answer: dismissing the problem because marriage ceases to be an issue is surprising and disturbing. Given the closeness of the marriage relationship, when it is a real marriage, and considering the heartbreak for a spouse left behind, one would think that the relationship continues for eternity. And surely it does! And I would think that the lack of marriage in the resurrected life would be about a lot more than there being no need to procreate because there is no death. There is no death. This is the deeper point Jesus is making here. He makes this point with a clever argument. Since the Sadducees accepted only the Five Books of the Torah as authoritative, Jesus had to defend a belief in the resurrection from them, and Moses didn’t seem to give him any support on this. Or did he? Jesus remind the Sadducees that when God spoke in the Burning Bush, God claimed to be the God of Abraham, Isaac, and Jacob. If that is so, then how could these three patriarchs, assumed dead, not be alive? For how can the living God be a living God of the dead? As Jesus says, the God of Abraham, Isaac, and Jacob is God of the living, and not of the dead. So how could the patriarchs be anything else but alive? In Raising Abel James Alison uses Jesus’ reply to show that Jesus, in his eschatological imagination, already knew that in God, there was no death, because His heavenly Abba is a living God.

As for marriage, the Book of Revelation ends with the Marriage of the Lamb with all creation. All creation includes all of us. As with all other language having to deal with god in any way, the term “marriage” is analogous. The Marriage with the Lamb has the intensity of the marriage relationship in this life but it is also very different. The big difference is that this is not a marriage of just two people, but a marriage of everybody with everybody else. Such a thing is hard to imagine, but we should expect the resurrected life to come to be hard to imagine. If we are going to allow Jesus’ words to the Sadducees to widen the imagination to the quality of the resurrected life, we need to allow these words to widen the imagination for everything, especially the good things in life. It isn’t just marriage, but friendships, music, nature in its beauty—everything that will be transformed in the resurrected life. This is why, in the end, we have to give up everything in order to have everything.

Jesus the Helpless Widow

Posted on by
1

Jesus’ parable of the widow and the unjust judge is puzzling. (Lk. 18: 1-8) Why would Jesus compare God with an unjust judge when everybody knows that God is just, hears our prayers, and answers them in God’s time. But if we think about it, our thoughts may wander into the ways we treat people. Are we ourselves like the unjust judge who takes advantage of people weaker than we? Do we put off helping out those people because it isn’t convenient, and only if the helpless person hassles us will we grudgingly do the helpless person the favor so that we aren’t pestered any more?. If our thoughts move far enough along in that direction, we might realize that we think that God is like us; God does not want to be bothered by our needs and God does not want to be pestered.

In Genesis, we have the mysterious story of Jacob wrestling with the angel until the angel finally gives Jacob a blessing. All his life Jacob had been getting his way through conflict: first getting his brother Esau’s birthright and Esau’s paternal blessing, and then building a prosperous herd after wrangling with his father-in-law Laban for twenty years. If conflict is all Jacob knows, then he”knows” that God won’t give him a blessing unless he fights for it. Jacob walks away from the struggle with the blessing but he is wounded by it. Was it the blessing that wounded him, or was Jacob wounded because conflict was all he knew in life? Are we like Jacob, thinking we have to fight with God to get anything through prayer because we live in conflict with other people?

One could say that each of us has an inner importunate widow and an inner unjust judge. On the surface, we might want to identify with the importunate widow because she is in the right. The problem is, the importunate widow is helpless and we don’t like being helpless. The unjust judge is the one in control and we usually prefer that position, except that it is not the righteous position. Of course, if we struggle like Jacob, we don’t feel so helpless, even if in truth we are. The thing is, if we keep struggling because conflict is our way of life, we end up growing the unjust judge in us. It is worth noting here that Jesus himself was condemned by unjust judges such as the likes of us.

The author of Second Timothy urges us to: “proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching” (2 Tim. 4: 2) It sounds as if the apostle would have us act like the importunate widow. If apostolic ministry is about doing the things Jesus did, then it follows that Jesus, the victim of unjust judges, is himself an importunate widow. The apostolic author goes on to warn of people with “itching ears” who don’t like sound doctrine. We tend to assume that those people with “itching ears” are those who happen to disagree with us. We should worry about itching in our own ears. In light of Jesus’ parable, having itchy ears could have to do with thinking God is like the unjust judge when God is much more like the helpless widow just as Jesus was helpless on the cross. That is, God cries out to the unjust judge in each of us day in and day out, pleading for justice. Like this widow, God does not stop pleading, and so we, too should plead in prayer without ceasing and yearn for justice for ourselves and for other people.

The same thoughts are developed in Unjust Judges and Widows.

God’s Economy

Posted on by
2

Money comes up in the Gospels more frequently than one might expect for writings that are supposed to be “spiritual.” Just last week’s Gospel featured a parable about financial mismanagement on the part of a roguish manager. The Gospel before that included a short parable about a lost coin. Maybe that wasn’t mismanagement, but just carelessness. Sandwiched between those parables was a parable of a son who asked for his share of the inheritance and then lost it all, another case of financial mismanagement. Money and wealth come up yet again today in the parable of the Rich Man and the beggar Lazarus. Since the Rich Man was successful with money, one might think that mismanagement wasn’t his problem, but maybe his wealth itself was the problem. The roguish manager, after all, ameliorated his circumstances by reducing the debts of his master’s clients, which made him more generous than his master, and much more generous than the Rich Man who ignored the poor man at his gate. Actually, the Rich Man didn’t ignore the beggar altogether. After all, he recognized him resting in the bosom of Abraham and apparently was used to giving the beggar orders without giving him anything in return. If so, not paying his errand boy would indeed be a misuse of financial resources.

The writer of the First Epistle to Timothy famously says that “the love of money is a root of all kinds of evil.” (1 Tim 6: 10) More dramatically, the author warns that “those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction.” Amos denounces the wealthy many times, sneering at people who “lie on beds adorned with ivory” and “dine on choice lambs and fattened calves.” (Amos 6: 4,5) Sounds the Rich Man in the parable. In the preceding Parable of the Roguish Manager, Jesus uses the term “dishonest wealth “ several times, suggesting that it is the only kind of wealth there is. That this is so is capped with the warning: “You cannot serve God and wealth.” (Lk. 16: 9-13)

But isn’t money in itself neutral, and it’s a matter of how we use it? After all, God’s creation is good, meaning that material goods are good as and we only need to use them well. Yes, but how do we use money and material goods well? It is our desires, of course, that distort the use of material goods. Desiring so many butterscotch sundaes that one gets sick is a distortion of desire. But more precisely, it is our desires in relation to other people that tend to get distorted, such as “needing” to have more butterscotch sundaes than somebody else. However, money is not a material good in the sense that wheat and lambs are material goods that one might consume. Money is the medium of exchange that connects us to each other as we negotiate our desires. That is., money itself is created straight out of our desires in relation to other people. Transactions can indeed be fair and charitable exchanges, but they easily degenerate into competitions where we each try to outdo the other.

When being wealthy is an end in itself, as it seemed to be for the rich man who wouldn’t even give Lazarus a scrap from his table, then there is indeed a “great chasm” in our human relationships created by the discrepancy of wealth. The rich man’s placement in Hell is not the act of a vindictive god; it is simply the reality of the rich man’s alienation from humanity, not only from Lazarus’s humanity but from his own as well.

It is true enough that one needs some material goods in order to survive and that normally one needs some money to obtain these goods. The warnings in scripture about money are warnings of a lust for wealth, a lust that destroys human relationships. The author of First Timothy suggests that we be content with the necessities of food and clothing. (1 Tim 6: 8) This sort of contentment and a concern for other people go together. When we are content with what we have, it is not necessary to have more than others. On the contrary, our contentment will make us all the more concerned that others also have enough for their basic necessities. As Jesus stresses time and again in the Gospels, serving God is tantamount to serving other people and God’s creation. That is why it is not possible to serve God and wealth. Only if we stop serving wealth as our master will we serve God through serving God’s people. So, it is indeed the case that our use of money has much to do with spirituality.

On Taking the Lowest Place

Posted on by
1

Jesus’ parable of the important seats is easy to understand. It’s one of the first parables I learned as a young child in Sunday school. It could easily have come from any of the sitcoms I watched at that age. I can imagine Jackie Gleason barging into a dining hall and rushing for the best seat at the table, followed by his spluttering rage when he’s told he has to sit over in a corner.

In this parable, Jesus shows a profound awareness of social contagion, a phenomenon analyzed with much insight by René Girard. What Girard articulates is our human tendency to receive desires from other people. In the case of the banquet, the more some people want the best places, the more other people will want the best places just because other people want them. If some people think some places are the best and rush for those, then other people will desire those places because other people want them.

One way to get some perspective on this parable is to reflect on the kind of person who rushes for the best seat and the kind of person who holds back. The kind of person who holds back is apt to be more kind than the other, or at least not so unkind. The thing is, reaching the best seat can be a kind of pyrrhic victory. One might have the prestige of being a CEO, the president of the United States, or the center of a social set, but if such a one treats people badly, that person will not be liked or respected on a personal level, even if there is respect for the position. It’s a way of saying one might gain the world and lose one’s soul. One has lost one’s soul to the social contagion that blunts concern for the well-being of other people. In fact, although this parable doesn’t speak of darker alternatives, it is easy to imagine the rush for the highest place resulting in a violent free-for-all. This is what Girard says is likely to have happened at the dawn of humanity, and the free-for-all resulted in everybody converging on a victim. It isn’t easy to escape the power of this social contagion but if one takes notice of Jesus, then one sees an alternative.

To begin with, Jesus is not giving us a social strategy for getting the best place by being laid back. Jesus would have us realize that grabbing one of the best places at a dinner party or pushing for social dominance over others is not where our priority should be. Rather than trying to get the highest place, one should be content with the place one happens to have and do the best one can in that place while attending to the needs of others, which is the best way to be given a higher place due to one’s accomplishment. But there is more.

Jesus didn’t just take a middling place; he took the lowest place. His preaching ministry, for all the acclaim it received from many people, gained the opprobrium of those who thought they had the highest places and wanted to keep them. These people sentenced him to a criminal’s death, death on a cross. That was the lowest place there was in the Roman world at the time. But then Jesus was raised from the dead by his heavenly Abba and raised to his Abbas’s right hand in Heaven which is about as far up as one can go. Such is the Christological level of this parable. Who would have thought that a sitcom scenario could outline the story of our redemption?

For more on René Girard, see Violence and the Kingdom of God, Living Stones in the House of the Forgiving Victim, and Living Together with our Shared Desires.

Mary and Martha Together

Posted on by
1

This little story of Mary and Martha where Martha does all the work while Mary sits at the feet of Jesus has been interpreted as referring to the relationship between action and contemplation since the early church. In his book Three Studies in Medieval Religious Social Thought Giles Constable has a long essay on the interpretations from Clement of Alexandria and Origen in the late second century through the late Middle Ages. In the Gospel story, there is sone hint of sibling rivalry, especially on Martha’s part. According to Constable’s essay, this rivalry continues through many of the countless interpreters of the story with some arguing that Mary has chosen the “best part” and that the contemplative life is superior while others champion Martha because of her fruitful charitable work.

By and large, though, a preponderance of thinkers over these centuries argue for a complementarity between the two sisters and the ways of life they are said to represent. Sometimes it is a complementarity between different lifestyles, but more usually it is a complementarity within each person. That is, each person should have elements of both Mary and Martha. This embrace of both sisters is called “the mixed life.” It is worth noting that our patron St. Gregory the Great is among the many who affirmed the mixed life, even though he had a personal yearning for the contemplative way.

There is an amusing story from the Desert Monastics that illustrates the need for both sisters. A pilgrim came to a monastery to visit. The monks asked him if he could help with their chores, but the pilgrim said that he had chosen the “better part” of Mary and did not work. Hours passed while this pilgrim spent time in reading and contemplation and finally he became hungry. He asked the monks when dinner was going to be served and was told that the monks had eaten some time ago. The pilgrim asked why he was not invited to eat with them and was told that he didn’t need earthly food because he had chosen the “better part.” I think this pilgrim learned his lesson.

This way of framing the issue of an active way and a contemplative way seems to owe more to the Greek tradition than it does to the Jewish tradition out of which the Gospels emerge. Origen and Clement certainly draw on Greek thought in this matter. However, Jesus was a person who had done many thought-provoking things and said many things that were even more thought-provoking and mysterious. Might a sensitive woman like Mary have felt moved to sit and just listen to Jesus and ponder what he says? This is precisely what Mary, the Mother of Jesus, did when confronted with the mysteries surrounding her son’s birth. (Lk. 2: 19) And then Jesus himself, faced with the mystery of his own unique calling, spent many times alone in prolonged prayer, sitting at the feet of his heavenly Abba so to speak. Jesus and his mother would have seen such prayerful pondering modeled many times in the Psalms, such as: “I have seen you in the sanctuary and beheld your power and your glory because your love is better than life,” and “On my bed I remember you; I think of you through the watches of the night. Because you are my help.” (Ps. 63: 2–3, 6–7)

Often in his epistles, St. Paul demonstrated the fruits of pondering the mystery of the Christ whom he encountered on the road to Damascus. In Colossians, for example, he says: “The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.” (Col. 1: 15–16) It wasn’t a matter of logic but one of intuitive contemplation that led Paul to realize that the One who called him out of his persecutory mania was not only the forgiving victim on the Cross but also the One who participated in creating the world, something only God can do. But there is more. Paul’s prayerful pondering brought him to this even deeper insight: “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” (Col. 1: 19–20) Paul’s contemplative insight deepened his sense that Jesus was so filled with God as to be God and, more important by far, this God was devoted to a costly reconciliation where he absorbed the rage on the part of Paul as well as that of the rest of us.

Jesus clearly led a mixed life of action and contemplation, and it is noteworthy that his mother, Mary, was held up as a model of the mixed life by many medieval writers, since Mary not only pondered the mystery of her son’s birth but had to take care of him day after day. Paul himself is clearly yet another model of the mixed life. Although we tend to consider St. Gregory’s to be a contemplative monastery, there is much work we all need to do to minister to each other and our numerous guests. With that said, Mary of Bethany had been pretty well knocked off the map since the later Middle Ages until a number of people in recent decades began to realize that their activism needed to be tempered by sitting at the feet of Jesus. It is true enough that we should respond to Jesus by doing as the Good Samaritan did, but we also need to respond to Jesus by taking time to open our hearts in silence to Him as did Mary of Bethany.

Bring Peace to Each House

Posted on by
1

The mission of Jesus’ seventy disciples in Luke is filled with breathless excitement and peril. There is an urgency to the mission as “the harvest is plentiful, but the workers are few.” (Lk. 10: 2) On the other hand, Jesus warns his disciples that he is sending them out “like lambs among wolves.” (Lk. 10: 3).

The tone of the mission is expressed in the phrase: “Peace be to this house.” (:l. 10: 5) This offer of peace makes the disciples vulnerable to the reaction of the members of the house. In the best case scenario, somebody there promotes peace and welcomes the disciples who then accept what hospitality they are given. When peace is offered and accepted, it becomes dynamic throughout the house that has received it as the disciples heal the sick and announce that the Kingdom of God has come near. All this has the flavor of Jesus’ inaugural sermon that announced a new Jubilee. That is, announcing good news to the poor and freeing captives. We can see this missionary journey, then, as Jesus’ disciples spreading the Jubilee throughout the country.

As with Jesus first announcement of the Jubilee, there is no litany of doctrines or list of rules but a spirit of living, like the Spirit that was upon Isaiah and then upon Jesus at the beginning of his ministry. In his mission to Galatia, we see Paul, in his way, proclaiming the same Jubilee of good news to the poor and freedom of the captives. In this case, freedom from the Jewish Law and freedom for Christ. He celebrates this freedom through reconciliation so that anyone who is caught in a sin is restored “gently.” The spirit of this reconciliation is to “carry each other’s burdens, and in this way you will fulfill the law of Christ.” (Gal. 6: 2) Perhaps we can see this as the essence of the kingdom that has come near. Although there have been attempts to define the carrying of one another’s burdens, as Charles Williams famously did with his doctrine of substitution, it is best to see the mutual bearing of burdens as a Spirit-filled shape of spreading peace within the house that has received it.

But what about the wolves? Jesus tell the disciples that if a town rejects them, they should wipe off the dust from their feet and move on. (Lk. 10: 11) The wolves don’t seem to have done any real harm. But then Jesus goes on to say that it will be better for Tyre and Sidon than for the towns that rejected the disciples. Far from threatening these towns with divine vengeance, Jesus is actually warning us that the systemic violence embodied by these past cultures is about to be a lot worse in the present. Lots of wolves here. The few households of peace are surrounded by imperial strife and persecution. Paul’s church in Galatia was in this situation and we find ourselves in an even worse maelstrom of social rage. (It will go even worse for Western Civilization than it did to the towns that rejected the disciples.)

Maintaining a sense of peace in the midst of all this turmoil is excruciatingly difficult. We easily become enraged just from reading the news. What if we should actually face these enraged people in real life? It is hard to believe that the disciples had been so successful in their mission, but then if Satan fell from the sky, where else would Satan be now than in the midst of the wolves? This is where we must allow the peace we offered to return back to us and then vent our frustrated anger by dusting off our feet. Otherwise, we are drawn into the surrounding rage and all peace is lost. In the midst of this turmoil, bearing one another’s burdens is a practical way of developing the spirit of Jubilee, all the more so when we are all overburdened by the stress of it all. Bearing each other’s burdens fulfills the Law of Christ because this practice takes us right into the heart of what Jesus did for all of us on the Cross. Our house of peace in the mission of the Seventy seems small and weak, and it is. Paul’s household in Galatia was small and weak, too. But could the oppressive rage around us also mean there is the potential of a plentiful harvest if we can bring peace to others so as to bring the Kingdom of God closer?

Inside the Host

Posted on by
Reply

A Eucharistic host is usually small. At my first communion, it was about the size of a nickle and so thin I thought it was a sticker. The host that goes into a monstrance is closer to the size of a silver dollar but it’s still awfully thin. So why put such a small thing into a fancy monstrance? The word comes from the Latin monstrare meaning to show, indicating that a monstrance shows something hidden in the small host. As if the monstrance in itself were not enough, from medieval times up to recent modern times, the host was carried in elaborate processions through public places. Just a few years ago, I witnessed such a procession in Innsbruck that featured prayers given by the city dignitaries and rifle salutes by the Landwehr.

So what’s the big deal? Many religious thinkers not sympathetic to such devotions have asked the question and with a full heap of scorn and have complained of attempts to imprison Christ in a small piece of bread. This accusation misses the point. It isn’t that some evil bishop kidnaped Jesus and locked him up in the piece of bread. Rather, Jesus himself offered himself to us in the bread at the Last Supper. In a mysterious way, the piece of bead has become the Body of Christ. That really is a big deal.

But how can this be? How can a piece of bread ever become the Body of Christ? Jesus did not explain it, which is as good a reason as any for us not to try to explain it either. I personally find attempted explanations along the line of transubstantiation interesting as I savor the paradoxical reasoning of substance and accident becoming at odds with each other, but I have to admit this is more of a puzzle game than an act of devotion. After all, we aren’t saved by a metaphysical formula; we are saved by Jesus. And it is Jesus who invites us into the tiny home that he has made in the host. The very word expands:” “host” as in sacrifice (from hostias) as well as a host who invites us as a guest. (Any host knows that there is some sacrifice in inviting a guest.)

Just the notion of one person being invited by Jesus to an intimate meal as in George Herbert’s celebrated poem Love III would entail quite an expansion of space inside the a Eucharistic host. But there is much more. Jesus invited all twelve of his disciples to his Last Supper and it is possible that many more attended as well. In any case, Jesus invites not just one person, however individual and focused each invitation might be, but a multitude of people to the meal, so the inside of the host is more the size of an infinite banqueting hall. And the meal offered by Jesus has brought in the whole of creation that made the bread on the altar possible to begin with.

But there is much more. Since it is the person of Jesus who invites us in the sacrament, then we are meeting up with the whole person, not an outward persona such as what a maitre D’ in a restaurant would present us with. Besides meeting the person who healed the sick and the crippled, told mysterious parables, and commended the lilies of the field, we are meeting the person who was crucified on account of the social tensions we humans were not able to solve. The tomb in which Jesus was laid would have been a real prison except that it couldn’t hold him and it exploded inside out as Jesus was raised from the dead. So, inside the Eucharistic host, we are meeting the crucified and risen Jesus who is also glorified in Heaven. The inside just keeps on expanding.

There is still more. The crucifixion of Jesus is not an isolated act of one person: it is an act that absorbs every single unjust act of violence committed against every human being for all time. So all of the horrific atrocities we know of and many more are all included with the crucified Jesus inside the Eucharistic Host. This is the reason that the Eucharist has profound social significance. It isn’t just about me and Jesus; it’s about everybody and Jesus and we share with Jesus the suffering of everybody. And yes, there is still more. If every human atrocity is absorbed in the crucifixion which is present in the little host, then all the more is the redemption of the Resurrection present, a presence to raise every unjust act up to God for God to vindicate every injustice. The crucifixion absorbing all crucifixions is dark and unspeakable. It is all the space of infinite nothingness. (It has been asked if there can be poetry after the Holocaust.) The dazzling darkness of the Resurrection is even more unspeakable in its embrace of all crucifixions. This darkness is more infinite than the first. All of this inside a Eucharistic host no matter how small on the outside. Quite a lot to swallow.

The Risen and Ascended Living Interpreter of Scripture

Posted on by
Reply

In Luke’s Gospel, the first thing Jesus does after rising from the dead is explain the scriptures to two of his followers on the Road to Emmaus, explaining how it was “necessary” that the Messiah “suffer these things and then enter his glory.” (Lk. 24: 26) The last thing Jesus does before his Ascension is explain the scriptures to the disciples in the same way. Understanding this “necessity” is a tricky business. For whom was it “necessary?” It is ludicrous to suggest that it was “necessary” for God that the Messiah should suffer. On the contrary, Luke, like the other Gospel writers, tells the story of Jesus’ execution on the cross in such a way as to stress the necessity on the part of humans that Jesus die in order to bring “peace” to Jerusalem. The key to understanding the scriptures that Jesus opened his disciples’s minds to is this human necessity that the Messiah (Jesus) die so that “repentance for the forgiveness of sins. . . be preached in his name to all nations, beginning at Jerusalem.” Lk. 24: 47) So what was “necessary” for God? For God the only thing necessary was to raise Jesus from the dead so that he could continue to open our minds to the true meaning of the scriptures as a living interpreter.

Luke’s Gospel and its sequel, Acts, reveals quite clearly the human tendency to solve social problems through collective violence as theorized by René Girard. But these writings also reveal a deeper and much brighter truth about the human potential for sympathy and empathy. This is where Resurrection and Ascension, repentance and forgiveness, all come in. In announcing the Jubilee in his inaugural sermon in Luke, Jesus proclaims a gathering through sympathy and caring rather than through competitive tensions and violence. This new gathering involves freeing prisoners, giving sight to the blind, and setting the oppressed free. (Lk. 4: 18) In his teaching, Jesus makes the words quoted from Isaiah his own in his famous parables of the Good Samaritan and the Prodigal Son. In opening the scriptures to the disciples, Jesus is not only revealing the truth of collective violence but also the human potential for sympathy that leads to forgiveness and reconciliation as taught in these parables. From there, Jesus leads us even deeper into the self-giving love shown on the cross, a love we too may need to embrace. More important by far, Jesus embodies this teaching and revelation in his own act of forgiveness and thus enables the same in each of us.

A dead Messiah wouldn’t be available to enact and enable repentance, forgiveness and costly self-giving. Only a Messiah who is very much alive can do that. This is why Jesus, having been raised from the dead and now ascended into heaven, is seated at the “right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.” (Eph. 1: 20–21) The image of all things placed under Jesus’ feet suggests the earthly rulers who use their fallen enemies as a footstool. (Ps. 110: 1) I suspect this is the image the disciples have when they ask Jesus just before the Ascension if now he is “to restore the kingdom to Israel.” (Acts 1: 6) But Jesus, in opening the scriptures to the disciples, has revealed his kingship to be one of sympathy, forgiveness, and compassion; in short a kingship based on the Jubilee proclaimed at the start of his ministry. Rather than thumping his foot on us, Jesus bends down and raises us up to his seat. In revealing his true kingship, Jesus has not only opened up the scriptures to us, but he has opened up the truth of human history as well, a truth more glorious than the “necessary” violence that we think gives life its “meaning.” As the key to scripture and history, Jesus fulfills Paul’s prayer that “the eyes of [our] hearts may be enlightened in order that [we] may know the hope to which he has called [us], the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe.” (Eph. 1: 18–19)

Hearing and Seeing the Good Shepherd

Posted on by
Reply

With a bewildering shift, John 10 skips three months and interrupts the Good Shepherd Discourse with Jesus fending urgent inquiries as to whether or not he is the Messiah. (“How long will you keep us in suspense?) (Jn. 10: 24) For all of the intensity of asking, the Jews don’t really seem to be asking. Rather, they seem to have made up their minds that Jesus is not the Messiah. (Prophets don’t come from Galilee. Isn’t that obvious? Just look at the scriptures.)

Jesus then returns to the Good Shepherd theme, saying that those hounding him do not believe in him because they are not of his sheep. His sheep, on the other hand, know his voice and follow him. Are the “Jews” ontologically incapable of believing in Jesus? That doesn’t seem possible, but throughout his Gospel, John is showing us how it is possible to become willfully hard of hearing. This raises the question: Are we equally hard of hearing?

Being able to hear Jesus’ voice has to do with a certain amount of openness to Jesus. It isn’t just a case of being open-minded in general, although that can help. There is a special kind of openness that is required here. The ones who hear Jesus’ voice are the ones who respond to the works Jesus does, the works that testify to who and what he is. This whole Good Shepherd passage follows straight on from Jesus’ healing of the man born blind and the long hostile discussion with the Jews that followed. Those who rejected the miracle are the ones who are blind, but those who see the miracle for what it is, can see with the sharpness of the formerly blind man. These are the sheep who know Jesus’ voice and follow him.

What follows is an extraordinary verse that I admit has slipped by me all these years: “What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand.” (Jn. 210: 29 For Jesus, the sheep who see his acts of healing and hear his voice are the pearl of great price, the treasure in the field worth selling everything for it, including his life. But what of those who do not hear Jesus’ voice, and what of ourselves if we do not hear it? Does Jesus throw the blind and hard of hearing away? But Jesus says here that nobody can snatch this treasure, each and every one of us, out of his hand. Throughout the Gospel, and especially in the story of Jesus’ healing the man born blind and the Good Shepherd discourses, there has been a sharp division between those who see and hear and those who don’t, suggesting the deaf are doomed. Yet here Jesus gives us a pre-echo of his prayer in chapter seventeen that we all might be one. Here we enter a mystery where we do not take seeing and hearing for granted. If we all are going to be one in Jesus, we must all hear deeply the voices of those around us and seek deeply to speak in ways that can be heard in a healing way. Since Jesus himself is the Forgiving Victim, hearing his voice in the voices of other people includes special attention to the voices of oppressed people, the victims of racism and other social evils, learning to hear that whatever racism we hear and see in our hearts, and any oppression we inflict on others victimizes us as much as it does other victims. It is this deep listening, this deep seeing of God’s will to heal our blindness and deafness that will make us all one.