God Is With Us

In the great feast that we gather and celebrate this day, the only ones who know who Jesus is and where to find him, are the angels. These angels, you see, are very important. Without angels, no one would know one child from the next. Without angels, no one would know that the child born of Mary was the Saviour and Son of God. Without angels, no one would know where to look. Probably without angels, the shepherds would never have thought to look in a barn.

I think God made angels to tell us three very important things.

The first one is: God wants to be close to us. Very close. God wants to get as close as possible. So close that God can laugh and cry, and be hurt and comforted, grow and learn, be born and die, just like us. When you understand that message, then you will begin to wonder, how you can be close to God.

The second message is about where to find God. Where you look is what Christmas is all about. You have to look in unlikely places—in places where perhaps you would never expect to find God. Not with the powerful and the rich and famous, but with the weak and the powerless—with those who need protection, like a baby. When you understand that message, then you will begin to reach out to others who are helpless and powerless, and you will discover God.

The third message is about family. When God wanted to come to us and there was no room anywhere, there was room in a family. We all come from families, and every family looks a little different, but every family is a sacred and holy place. When you understand that message, then you will begin to see church as family and the place where you and your friends and your family and your home can learn about God, about forgiveness, about love, respect, and about holiness.

Now these are the things that angels know about and these are the things that the angels came to tell us: God wants to be close to us and we must find every way possible to be close to God. God is found where ever there are people who need protection, and we must take care of others who need us. God makes families, biological and church, holy, and in our family we learn to pray and grow to be holy.

Now if you think about this: you know who Jesus is. You know where to find him, and you know the message, so in a sense this day, we realize, we are like the angels—we have a message to tell and people to lead, and God wants us to spread the news, show the way, and to celebrate and rejoice this day.

Throughout the world this day, there are many gifts and many presents, many celebrations. But here in the manger is the only gift that matters: God so close to us that he is one of us, found in a most unlikely place, a child who makes us all family, brothers and sisters: Emmanuel, God with us. Merry Christmas.

Who Is Jesus?

Gospel: Matthew 11:2-11

On this 3rd Sunday of our Advent Season, we come closer and closer to celebrating again the birth of Jesus in our lives. In the gospel this Sunday, when John the Baptist was in prison, and heard of all the things Jesus was doing, he sent his disciples to Jesus with this question—Are you the one who is to come, or should we look for another?

Now many scripture scholars have paused to consider this unique question from John the Baptist to Jesus. One of the explanations of this question is that John had expected the Christ to be identified by different actions and behaviours. It is often thought that John, like many of the ancient Jews, expected that the primary task of the Messiah would be to carry out the final judgment and to destroy all that has not produced fruit. The Messiah, it was popularly believed, would come to judge, condemn and destroy. Even many modern-day Christians believe this.


But John is hearing reports of a very different Messiah and he is puzzled. When the question of John finally reaches Jesus, he responds:


Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.


Is it any wonder John the Baptist is confused? Who is this Jesus?
Brothers and sisters, this may be a very good weekend to ponder and consider our own vision of who is Jesus? This may be a good weekend to examine our own image of Jesus as we prepare for His coming into our lives.


Who is Jesus for you?


Now, if you have spent years studying this question in seminary or formation or in courses and degrees, the answers may come fast, but chances are it will be somewhat scholarly and bit sterile.


On the other hand, perhaps some of us have not really thought about this question in a very long time. Sure, the images of Jesus may appear everywhere (on walls, in pictures, in mosaics, on icons, on a crucifix that hangs around someone’s neck); however, Jesus’ personal identity and how that identity personally and profoundly affects your life is exactly the stuff that the spiritual life is made of.
Perhaps we, like John, have an image of Jesus that is not exactly on the mark and perhaps that is why our spiritual lives may be stagnant or sluggish—or even nonexistent.


Who is Jesus for you?


Jesus provides some answers to this question this week. Jesus heals. Jesus cleanses. Jesus brings back to life that which was dead. Jesus brings good news to those in desperation.
Rather than cowering in fear or shame to a messiah who judges, punishes and condemns, let us respond to Jesus, who in our Gospel this weekend, reminds us of who He truly is.


Let us put all that is hurting, stained, dead and impoverished in our lives in front of the Lord. Let nothing come in between us and the Lord. Shame and sin paralyzes. The love of God in Christ brings healing. And this Advent, and this Christmas, once again Jesus, our God, comes to us, in the flesh.


Are you ready to welcome him?

Follow Me

Follow me. The challenge is to you and to me: Will I follow Jesus as my Lord? These are not only ancient words written two thousand years ago, but the Living Word, and a call for each of us today. Am I willing to willing to give up everything in order to follow Jesus, to be a Christian? And this is not just the tangible things like family, possessions and things, am I willing to give up everything?

So often we answer “yes, of course!” But I think it’s easy to say “yes” when I’m nice and comfortable in church on Sunday morning. Am I willing to give up my self-centeredness? Am I willing to give up gossip? Am I willing to give up revenge even when others hurt me? Am I willing to dedicate my life to the poor, even if they fail to show gratefulness for my work? Am I willing to have Love as the standard by which all relationships, decisions and choices are based? Now, Jesus always accepts us just as we are, but He invites us to follow Him now, in the present moment, not just when we “think” we are ready.

As the gospel opens today, Luke points out that Jesus is about to begin his “longest journey,” to go to Jerusalem for his passion. Luke has Jesus constantly on journeys, right from the moment of his conception. All the time, Luke is preparing his readers for the GREAT JOURNEY which begins in today’s gospel.

This journey starts in chapter nine, and continues until chapter nineteen. It occupies fully a third of Luke’s gospel, because it is a journey that each one of us must take, if we are serious about being a disciple of Jesus. And do not worry about how to take this journey, Jesus will be teaching us for the next ten chapters! Luke’s gospel will teach us to be disciples, if, we begin with the “yes” to Jesus words, “Follow me.”

In Luke, the words “retreat” or “defeat” will never be mentioned. At all costs, we must keep on the journey. Even if we stumble and fall, like Jesus, we are called to stand up and move forward once again. Perhaps we call this “holy determination:” the conscious choice to be a disciple in all areas of our lives, at all times. This is the determination of Elisha to follow the prophet Elijah. This is the determination of Jesus, as he sets out to Jerusalem. Everything from this point on takes it’s meaning from the passion, death and resurrection.

In Jerusalem Jesus will reveal the whole purpose of his life: to show that Love is the ultimate power—even power over death.

Luke shows us how Jesus began his life with signs and miracles in Galilee. The he lets go of all of this as starts to Jerusalem. This is the profound paradox that is the heart of Christianity: Jesus freely gives up his power of signs and miracles…even as his loving makes him more and more vulnerable and seems to lead to his defeat. But this love for others, releases the power of God—a power that conquers death and surpasses all of the power, healing and miracles in Galilee. This is why Jesus refuses James and John to “call down fire from heaven.” From this point forward, the only power of Jesus, is the overwhelming power of love.

But now we return to the beginning: “Follow me.” Before you answer, we have the words of Jesus to three would-be followers.

To the first, Jesus says, “before you follow me, count the cost.” No one can ever say that Jesus calls disciples on false pretenses. He left no doubt or question about the cost of being his disciple.

To the second, the words sounds harsh, but in all probability, the man’s father was not dead or even dying, he was just wavering on his decision. Jesus urges us to act at once when our hearts are stirred.

His words to the third person state a truth no one can deny. There are many whose hearts are always in the past, “the way things used to be.” The Christian must always be on the journey forward. To this last person Jesus did not say “follow” or “return.” He just made it clear that either you follow him with your whole heart…or don’t begin the journey, and left the man to make his own decision.

Now, what about you? Today you hear the words of Jesus, “Follow me.” Are you willing to give up your past? Are you willing to change your life so that Love is the center of all you do? Are you willing to travel with Jesus, to Jerusalem, where seemingly powerless Love, will ultimately conquer loveless power?

Jesus says, “Follow me.” Respond carefully.

"And you, who do you say I am?"

Luke 9,18-24

“And you, who do you say that I am?” This is one of the most crucial and important moments in the life of Jesus. He asked this question to his disciples, just as he was getting ready to head toward Jerusalem, the cross. Up until this point in Luke’s gospel, Jesus had preached about his Father, described Love as the standard, healed the sick, and performed miracles. He was acting much like other prophets, holy persons, and teachers of the time. But now, this was to change.

Jesus knew that he was going to the cross. The Son of God, Jesus, would destroy death forever, unite all people once and for all to the Father with a new covenant of Love. And he wanted to know before he went to the cross, if there was anyone who had really understood his mission. Was his life a success or failure? If there was any realization, however incomplete, it meant that he had lit a flame in human hearts that nothing could ever put out. How Jesus’ heart must have sailed when Peter proclaimed, “You are the Christ, the Messiah!” When Jesus heard this, he knew that he had not failed.

The disciples you see had grown up against a background of thought which expected from God a messiah that would be a conquering king who would lead to world domination. The people of Israel would no longer be oppressed and enslaved by others. But Jesus had to teach them that God’s anointed one, the Christ, had come, to die upon a cross. His way would not be of conquering domination, but the power of self-giving love. He had to take their ideas and expectations of God and of God’s purposes and turn them upside down. The disciples understood Jesus, now they had to learn what that discovery would mean.

Jesus began by asking what others were saying about him, and then suddenly he changes, and asks them, “Who do YOU say that I am?” You see, it is never enough to know what other people say about Jesus. It might be possible to pass an examination on what has been said and thought about Jesus, or to read every book about theology, or have diplomas and certificates and degrees, and still not be a Christian. Jesus must always be our own personal discovery. Something that happens in the mind as well as the heart. To everyone here, Jesus comes not asking, “Can you tell me what others have said and written about me?” but, “Who do you say that I am?” Christianity does not mean reciting a creed. It means knowing a person, the person of Jesus.

Jesus then said, “I must go to Jerusalem and die.” It is important to look at the times in Luke’s gospel when Jesus says “must.” “I must be in my Father’s house.” “I must proclaim the good news of the Kingdom.” “Today, tomorrow and the next day, I must be on my way.” Over and over again, Jesus told his disciples that he must go to the cross.

The way of the cross, is the way of discipleship. Being a Christian is not about power, control and domination, being a disciple is about the giving of self in love.

“And you, who do YOU say that I am?” How you answer that question will determine whether you are a good student with correct answers for an examination question, or a disciple of Jesus Christ...a Christian.

Unity Through Jesus

Sometimes we look at our world, we listen to the news and there seems to be so much division and conflict. Jesus’ statement that “The Father and I are one,” stands out in stark contrast. Because you see, Unity is the primary hallmark of God, the Trinity, the relationship between Father, Son and Spirit. Disunity seems to be the hallmark of our own human relationships. It seems every time we read look around, there is division, hatred, conflict, gossip and hostility.

Nation against nation, race against race, culture against culture, individual against individual, husband against wife, brothers against sisters, parents against children, and even Christian against Christian. In the midst of this hatred and conflict, Jesus declares that Unity and Oneness must define our relationship with God, and with each other.

From the very beginning Jesus offered the world a chance to unite as one, bringing “every nation, from all tribes and peoples and tongues” into one united body of love. People who previously would have had little or nothing to do with one another are made ONE in Christ. And Jesus did not do this by making the Gentile, Jewish, nor by forcing the Jew to become like the Gentile. Rather, he brought this unity by making of the two, one new being. When you put your faith in Christ, you become citizens of a New Kingdom, if you allow God’s love to truly transform you.

You see, Jesus’ distinguishing characteristic of unity offers hope of peace to a world of fractured relationships, conflicts and disagreement. But, the world can only learn of this reality of unity, by observing the unity that exists within his body. Unfortunately, too often the way Christians relate to one another is often more of a scandal than a testimony of this hope.

I believe that the roots of this disunity are planted in fear, nourished by pride and self-righteousness, gossip and rumor. In disunity our gaze is focused primarily on the differences of others and upon the supposed perfection of our own position. However, the roots of unity are planted by the Holy Spirit and nourished by the Father’s love, and Jesus’ passion for all.

My sheep hear my voice; I know them, and they follow me. The Father and I are one.

Are we listening? Do you take the time out to listen to the voice of Jesus in prayer and liturgy? Can you hear the voice of Jesus coming through others, instruments of his love and concern, especially those closest to us, even though they may be different?

Will we follow the Good Shepherd together, or perish in our conflicts and divisions?

It Was Twenty Years Ago Today

Approximately 7,300 days ago Nancy came to Tecolote.

Here are some of the Other Highlights of 1990...............

In 1990 the cost of a first class stamp was 25 cents.

The Wizard of Oz Stamp
In 1990 the United States Postal Service honored The Wizard of Oz by including it in a set of four classic films commemorative stamps honoring the fiftieth anniversaries of four Academy Award-nominated motion pictures from 1939. Resembling a miniature movie poster, the stamp was designed by Thomas Blackshear and was issued on March 24,1990


The movies we watched in 1990 included Pretty Woman and Dances With Wolves.

It was the year that 90210 and The Fresh Prince of Bel Aire debuted on TV but the show that was perhaps the most memorable was a Ken Burns documentary on PBS.

Authors with top selling books that year included Stephen King, Sidney Sheldon, Robert Ludlum and Anne Rice.

1990 World Figure Skating Champions included Men's singles: Kurt Browning
Pair skating: Ekaterina Gordeeva & Sergei Grinkov





Emma Watson , Hermione in the Harry Potter movies was born on April 15th, 1990...how time flies!

The Gift of Peace and Forgiveness

It’s most likely that the disciples continued to meet in the upper room where the last supper had been held. But, they must have been filled with fear and terror. They knew the bitterness and the anger of the Jews who demanded the death of Jesus, and they were afraid that they would be next. They must have been listening to every sound, every footstep, every voice and whisper. As they sat there, fearful, hopeless, giving up—suddenly Jesus was with them!

And in the midst of their worry, their concerns, their problems and their difficulties, Jesus gives to his disciples, and he gives to us, this incredible gift of peace. Be very clear, He does not necessarily take away the pain, the questions and the fear, but He stays with them, and gives them strength and he gives them peace, in the midst of the storm of their fear and questions. And then Jesus gives the disciples the commission that the church must never forget.

“As the Father has sent me, so I send you.”

The Good News of Jesus, his love, and his promise of New Life could never be taken to all men and women, unless his disciples, the community of the church, take on this missionary task. The church must be the mouth and words and example of Jesus. And we, each one of us, is “the Church.” To be missionary, to spread the news of Jesus, means that our lives our rooted in his life. Our love must be rooted in his love.

And then Jesus breathed on them and gave them the Holy Spirit. You see Resurrection and Pentecost are theologically linked, but liturgically a bit separated. There is no doubt that when St. John wrote these words, he was thinking back to the story of creation, “the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life.”

And finally, Jesus proclaims what must be central to our lives. For all of his life, he talked of love, but perhaps Jesus understood best that the heart of love means forgiving, and forgiving, and forgiving, and when you no longer think you can forgive, forgive again and then equally as important allowing yourself to be forgiven, again and again.

I’m always amazed that in all the accounts of the resurrection, Jesus never refers back to the betrayal, abandonment and denial he experience from his closest friends and disciples. He only offers his endless gift of peace and forgiveness.

Just in case you don’t understand what this forgiveness really means, Jesus gives us an example. It the gospel today, we have the familiar story about “Doubting Thomas.” Poor Thomas certainly has had a bad reputation for almost 2000 years. However, if we really consider the situation, he probably doesn’t deserve all of the criticism he has received.

You see, Thomas wasn’t alone. Judas doubted. Peter doubted. Thomas doubted. And if I am honest with you, there are times in my own life that I too, doubt. I am overwhelmed, frightened, discouraged, angry, and like Thomas, I want to run, to shut the doors, and hide, and I doubt and question whether God is really with me.

But today the good news of the Gospel reminds me, and you, that even in our doubts, even in our fear and questions, Jesus comes into all of the ‘closed doors’ of our lives, and offers the gift of peace and forgiveness, he offers to be with us.

Jesus needs you. We certainly need Jesus. And to continue our discipleship, we must throw open the closed doors of our lives: forgive, be forgiven…and spread the news.

GOOD FRIDAY PART 2

“And God said: “It is good.” When we begin with book of Genesis, the beginning of creation, there was a formless void, emptiness. There was darkness, and then there was water. The writer of Genesis then gives us the first words of God. “And God said: “It is good.”



Now we look at the scene St. John has put before us. Just like Genesis, it is chaotic and formless. The darkness is always competing with the light. The water is there—from six stone water jars in Cana to a well in Samaria, from Pilot’s washbasin to a lance-opened wound in the side of Christ. And God looked at it all and spoke again: “It is good.” But how???

What is good about a dead innocent man betrayed by friends, abandoned by those closest to him, rejected by those who should have known better? What is good about a brutal torture and execution? What is good about ambition, jealousy, and revenge? What is good about choosing a murderer, over a healer? Nothing at all.



These are not the things that make this day Good. If we only look at the evil this day, then we should call this “Guilty Friday” or “Death Friday.” It would better be called “Bad Friday” or “Shame Friday.” But this day is not about us. This day is not about what we can do to one another, to the innocent, and to good people. This day is about God. It is God who makes this day Good. The best we can do is to bow in humble reverence and acceptance at what God has done this day.



This day is even more than holy. It is Good because God looks at the mess we have made, and God continues acting and moving in our lives. The same Spirit that moved over the waters of chaos at the beginning, moves over us and our sinfulness. The same Spirit that moved over the formless void in Genesis, moves over the void of our failures, over the darkness of our shame, and once again there is creation and re-creation.



Once again God looks and says, “It is good.” It is not good that we kill, not good that the innocent suffer, not good that we betray the prophets among us, not good that power is abused, but it is good, because out of all this, God can create again what God promised from the beginning.



When we look at the Passion of Christ, we must see more than destruction and death. We must see what power there is in Love: the Love shared between Father and Son, the love freely given by God to a sinful creation.

You see, we are the objects of that Love. This day is not about us, it is about God. This day is about our God sharing love that is steadfast, everlasting, unimaginable, and all embracing. No matter what chaos we make of God’s creation or no matter how much death we bring and suffering we cause, God’s powerful Love looks on us all, and continues loving us into Goodness.

It is good to be here.

It is good to be children of God.
It is good to hear the Gospel.

It is good to be forgiven and forgiving.
It is good to be redeemed.
It is good to be holy, washed, anointed.

It is good to remember, to give thanks, to be touched by
God and to touch the cross.

It is a good day.
It is Good Friday.

GOOD FRIDAY PART 1

John 18:1--19:42

Imagine this scene: A judge raps sharply on the heavy wooden desk in front of him to bring the buzzing crowd to attention. The people in the courtroom eagerly and intently search the faces of the jury looking for some clue as to what the decision might be. But the 12 men and women on the jury file back into the courtroom with almost expressionless faces. By looking at them, there is no way to predict the outcome.

The judge speaks: What is your verdict? The foreman of the jury clears his throat. The people shift uneasily, nervously. All the weeks of evidence, the charges and counter charges, the experts called in by both sides, all of the testimony on behalf of the prosecution and the defense, all that is over. It comes to this moment.

The foreman unfolds the printed verdict and without looking up, reads clearly and loudly: Your honor, on all charges in this case, we the jury find the defendant to be........

Now, how that statement ends, depends who's on trial. The long gospel is familiar. We know from years of having heard the story, who's on trial and what the verdict is. We may protest the unfairness of the trial. We may claim that a guilty verdict was railroaded through, that JESUS is innocent. Regardless, the guilty verdict stands.

For a moment now, let's imagine another trial, another courtroom scene. The crowd in this courtroom listens even more intently than usual. They are on the very edge of their seats as the foreman reads the verdict, for they are the defendants. It's the courtroom audience that's on trial.

The crowd includes all of us. We are on trial. We are the accused. The charges are many. God is the judge and we stand accused of having broken our relationship with God.

The prosecuting attorney is Satan himself, and the devil is in fine form, calling witness after witness against us. When the guilty verdict that he's so sure of, is announced, he will take charge of all the defendants, we'll belong to him.

The devil has recorded confessions from everyone in the courtroom. "We have sinned through our own fault, in what we have said, in what we have done, and in what we have failed to do." The evidence is undeniable. Scripture is clear. "All have sinned and fallen short of God." "We, like sheep, have gone astray."

We are defenseless. And yet, there is one foolish enough to try and defend us. The defense attorney is JESUS. But there is little he can do against such overwhelming evidence. He calls to the stand psychologists who try to defend us by saying, "Well, they may be sinners, but it's not their fault. They are victims of social pressures, products of their environment. They learned it from their parents. They were born that way. They didn't know what they were doing."

But, as JESUS, the defense attorney rests his case, it's clear what the verdict will be, what it must be. The facts are there. In his final instructions to the jury, the judge reminds them of more scripture passages. "The soul that sins, shall die, the wages of sin is death."

The jury is out for a long time. We get very restless. Our lives are at stake. The defence attorney, JESUS, is somber and thoughtful. Finally the jury returns and the whole scene with which we began is repeated.

The foreman clears his throat, unfolds the printed verdict and reads: Your honor, on all charges in this case, we the jury, find the defendants to be......NOT GUILTY.

The crowd buzzes in disbelief. The prosecuting attorney falls back in shock. The defense attorney is...gone.....not there. He must have stepped out for a moment, just before the jury returned.

And so the crowd rises to leave, still wondering at the verdict, laughing now, and beginning to celebrate. As we turn to go out the door, we walk past a window and the laughter turns to silence.

We see through the clouded glass, in the distance, a shadow, an outline, a figure of a person. We see JESUS, the defense attorney....hanging on a cross.....dead. We the guilty are declared innocent, because the Innocent One is declared guilty in our place.

IT WAS THUS, THAT HE HUMBLED HIMSELF, OBEDIENTLY ACCEPTING DEATH, DEATH ON A CROSS.

HOLY THURSDAY

John 13, 1-15

I always wonder if this conversation between Jesus and Peter really just about washing feet? Because you see, I not so sure. I think what happened on this first Holy Thursday was about relationship, about intimacy, about bringing his disciples close. Peter wanted to make it only about washing, at least at first. Then, slow to catch on, as usual, he got it, he understands. His feet were not dirty. It was not about washing. It was about the two of them—Peter and Jesus: their love, their relationship. The whole action was not about dirty feet. It was an invitation to intimacy.



This night, the towel and the basin were not carried by the usual servant providing this typical sign of hospitality: a servant who probably never would have looked at them, never would have taken time to see who it was. Tonight it was the host who washes the feet of the guests. Something different is going on here.



In asking them to expose their feet to him, Jesus asks the disciples to be vulnerable, like intimate, close friends. Jesus asks them to let him kneel before them, and touch them, perhaps in a way they have never been touched before. The disciples are being invited into intimacy with the One who loved them so much he would soon lay down his life for them.

But you see, it is not only those apostles who are invited into this intimacy. “You also are to wash each another’s feet.” He would have us look at each other, notice each other, touch each other deeply, emotionally, spiritually, be united with each other perhaps in a way never known before. This is something new, and perhaps slightly uncomfortable. Like Peter, we might at first object because we are afraid and sometimes want to keep our secrets, hide our shame, and avoid the needs of another.



But, the invitation is before you. We are asked to become a people who love and care for each other. We are asked to become vulnerable to each other; to be willing to wash each other’s feet, to risk pride, position, power, everything, to be able to serve one another. 

Jesus took a towel and a basin. He calls us to do the same. He also calls us to take bread and bless it and break it and eat it together. He calls us to take the cup of wine, give thanks for it and drink it. Yet, we all know it is not only about bread and wine, just as the washing of the feet was not only about washing up. It is about remembering that he died for us, so that we might live for him. It is about sharing in his life, as he shares in our life, all of it, even the worst of it.


To kneel before another and wash that person's feet can be difficult. But letting someone wash your own feet may be even more difficult. Our confusion as church is revealed in this ritual. Once, Christians stood in prayer before God as brothers and sisters of Christ, and knelt before others in loving ministry. Then a kind of misunderstanding crept in. We began kneeling before God as though we were only evil sinners, and to stand before the world, “the poor,” dispensing “charity.”

Tonight, on Holy Thursday, we relearn our proper positions. Again we kneel before others, and suffer to have others kneel before us. We see once again that recognizing ourselves as members of the Body of Christ is knowing that Jesus has made us worthy to stand before God.

Maybe you are like Peter, unwilling to have Jesus wash our feet, unwilling to approach the Eucharistic meal because of a sense of unworthiness. Maybe like Peter, you will try to deny, to run, to hide, to argue.

But tonight the wonder of God is revealed. We allow Jesus to wash our feet, we allow Jesus to feed us, we in turn, must wash and feed others.

Tonight we remember the covenant of friendship and love. Tonight we remember the covenant, and commitment, of service.

WEDNSDAY OF HOLY WEEK

Gospel: Mark 12, 28-34

If the rabbis of Jerusalem had one central conversation and discussion at the corner coffee shop near the temple, it was this—of the 613 commandments of the Law, which of them are the more important ones? How could all of these rules and laws and regulations be applied to everyday situations? How should they be interpreted?

Even in our day, the debate continues. What is most important to be a Christian? What doctrine or bible passage is key to our salvation? Is it being born again? Is it scripture or tradition? Today, in our discipleship, what is most important, most essential, to be a Christian?

The scribe in the gospel does not ask Jesus to prioritize the commandments, their application, or show how they can be interpreted. The scribe asked Jesus simply, of all 613 laws, what is most important? The answer must have been as startling and shocking as it was profound.

Jesus quotes from the Shema—the most sacred ethical precept in Judaism. The Lord is our God, the Lord alone! (Deut 6:4) And the next verse continues: Therefore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength (Deut 6:5). What is meant here is that love of God must be a total response without distraction or competition. When Jesus said this, every Jew would have nodded their head, everyone would agree.

Then, Jesus goes on, You shall love your neighbour as yourself. Again, Jesus takes a quotation from the Old Testament, the book of Leviticus. But, Jesus did one more thing. In its original context, “neighbour” only meant fellow Jews. It did not include the Gentiles, whom it was quite possible to hate. “Neighbour” now, had no qualifications and no limits.

You can say all you want how much you “love God,” but the only way to demonstrate love for God is by showing love for others…all others…no exceptions, no exclusions…no fine print at the bottom of the page.

These two commandments cannot be separated. Jesus is telling us, if you see a brother or sister in need, and refuse action and compassion, how can you even think that you love God? And, you cannot “pick” and “choose” who your neighbour is. There are no limits, no exclusions.

How do you love God? Do you love God by praying or meditating? Do you love God by kneeling for a long time? Do you love God by appreciating a sunset or the beauty of a Namibian landscape? Do you love God by burning incense and chanting psalms and nice candles? Do you love God by reading the bible? Do you love God by suffering though a long homily? I suspect that the love of God could be found in any one of these actions. But, Jesus is so clear today, that the most immediate way to love God is to love one another. Ok, how?

How do you love your neighbour? It could be sharing your food with the hungry, providing clothing to those without, visiting the lonely or someone in prison, surprising someone with a visit, reading a story to a child, welcoming new neighbours, comforting someone sick or dying, helping someone cope with loss or tragedy. I would suspect that most of us here today would agree with these, and many do these things. But, as always, Jesus asks more. “Neighbour” has no limitations.

Will you forgive and love the spouse who intentionally hurt you, or cheated on you? Will you love the colleague who embarrassed or humiliated you in front of others? Will you visit the thief in prison who robbed your home? Will you comfort the terrorist who killed your family? Will you clothe the soldier who raped your daughter? “Neighbor”, you see, has no exceptions.

Do you really love God? Then we must love one another.

Until we fully understand and embrace this truth, this teaching of Jesus, we cannot understand the events of the next few days.

TUESDAY OF HOLY DAY

Reading: Mark 11, 27-33

In the ancient Temple, there were two famous cloisters, one on the east and one on the south side of the Court of the Gentiles that we talked a bit about last night. It was common for Rabbis and teachers to stroll in these areas and teach as they walked.

The chief priest, the scribes, the elders come up to Jesus and asked a most natural question. For a private individual to clear the Court of the Gentiles was almost unbelievable!

They cannot believe the audacity of Jesus. They’re thinking, "Who is this preacher who thinks he can come in here and cause a scene in the temple?" So that's what they ask Him: "Who do you think you are? We are the authorities here; if anything is wrong in the temple, we'll take care of it. Who gave you the right to come in here and do this?" Now, understand that they've really already answered the question in their own minds: No one gave Jesus this right. In their minds, He's a nobody, stepping on their turf and power.

Do the chief priests and elders and scribes really have a right to ask Jesus this question? Perhaps not in these demeaning words, and probably not in the tone of voice they used, but surely the religious authorities do have a right to ask about Jesus' authority. They just can't let anyone enter the sacred Temple and turn over tables.

So why does Jesus avoid answering their question? Why doesn't he simply say, "My authority is from God?”

Jesus doesn't answer them directly, because he knows that they are not interested in the truth. And Jesus exposes their lack of interest through the question He asks. "You ask me about my authority; let me ask you about John. Was his authority from God or from man?"

We need to remember verses 31 and 32. Are they concerned at all with the truth? In their discussions, does the true source of John's baptism arise at all? No. Their entire discussion is framed in terms of the response of the crowds. They don’t want or care about the truth. They are only concerned with their own popularity and prestige in front of the crowds.

So Jesus' answer to them is this: "You don't care for the truth, so why should I answer you? But if you care, remember: The source of my authority is the same as the source of John's -- as John himself stated."

You see brothers and sisters, the Christian must speak and live the truth, regardless of an expected response. We cannot be like the politicians of ancient times (the chief priest, scribes, and Pharisees), nor some of the politicians of modern times, scripting our remarks to play to whatever audience is in front of us.

If we are to bear fruit that lasts, if we are to take on the character of Jesus, we must be willing to speak the truth of the gospel, whether it is popular or not, whether we are in the midst of a great Cathedral, or facing humiliation and persecution, whether it will lead to our being honored or our being put to death.

Through his word, Jesus is speaking to each of us this evening. Jesus never claims authority for himself.

The question for us is: In your life, how much authority will you give to him?

MONDAY OF HOLY WEEK

Reading: Mark 11,1-26

In chapter 11 of St. Mark’s gospel, we’ve come to the last stage of the journey. There’d been the time teaching, preaching, showing by example, his miracles making love real and present. Now, comes Jerusalem.

This was not a sudden or reckless decision of Jesus. His whole life had been building up to this point. The people were looking for a king who would shatter, and smash and destroy and make them the conquerers of the world. Jesus knew it, and he came simply, humbly, into Jerusalem, riding a donkey. When he rode in that day, he claimed to be a king, but a King of Peace, a King of Forgiveness, a King of Love. His action was a contradiction of everything that was hoped for and expected by the masses of people.

One of the most dangerous things anyone can do, is to go to people and tell them that all their accepted ideas are wrong. Anyone who tries to remove a people’s hopes and dreams, even if they are misguided, is in for trouble. But that’s what Jesus is doing. As he rides into Jerusalem, Jesus is making a last appeal of love.

Then this story of a fig tree, divided into two parts with the cleansing of the temple in between. It’s one of the most difficult stories in the entire gospel because it just doesn’t seem real or true. It’s the kind of story that is told of other wonder-workers, but never of Jesus. Jesus had always refused to use his miraculous powers for his own sake. He wouldn’t turn stones into bread. He would not use his miraculous powers to escape from his enemies. He never used his power for his own sake. And yet we have this story.

Mark even acknowledges that it’s not the season for figs and so Jesus’ action seems unreasonable and unjust! But, if we take this story as an enacted parable, then it’s prophetic, symbolic, dramatic actions may be able teach us something.

First, Jesus is challenging promises, without fulfillment. The leaves on the treat might promise fruit, but there was no fruit there. The whole history of the people of God was preparing for the coming of God’s chosen one. The whole promise of their national record was that when the chosen one came, they would be so eager to receive him. But when Jesus did come, that promise was tragically unfulfilled. Sometimes as true today as it was 2000 years ago.

Second, this is the challenge of profession without practice, words but no action. The whole cry of the New Testament is that we can be known by the fruits of our lives. “You will know them by their fruits” (Matthew 7,16). “Bear fruits worthy of repentance” (Luke 3,8). “It is not the one who piously says ‘Lord! Lord!’ who will enter into the kingdom, but the one who does God’s will” (Matthew 7,21).

Unless our faith makes us better people, makes our homes happier, makes life better and easier for those with whom we are brought in contact, it is not faith at all. We cannot claim to be followers of Jesus Christ, and remain entirely unlike the Master whom we profess to follow and love. The whole challenge of this fig tree is that uselessness, invites disaster.

We can understand better this cleansing of the temple if in our heads we understand the layout of this great structure. The temple covered the top of Mount Zion and was over 12 hectares in size. It was surrounded by great walls almost 400 meters in length. The outer court was the Court of Gentiles, into which anyone might come. The next was the Court of Women, and then the Court of Israelites, and the innermost was the Court of Priests. The incident in the gospel this evening took place in the court of the Gentiles.

But little by little, the Court of the Gentiles, a part of the Temple, had been almost entirely secularized. It had been meant for a place of prayer and preparation, but by the time of Jesus, there was a completely commercialized atmosphere of buying and selling which made prayer and meditation impossible. And even worse there was the sheer exploitation of the pilgrims who had come to the temple.

You see every Jew had to pay a temple tax, about two days’ wages for a working person. The tax had to be paid in a particular coinage. When the pilgrims came with all kinds of foreign money, they went to an exchange and often had to pay several other “fees.” Doves were a part of the sacrificial system, but the dove had to be without blemish. Now, doves could be bought cheaply outside the walls, but the Temple inspectors would be sure to find something wrong with them, so worshipers were advised to buy them in Temple stalls, at prices 10-15 times greater.

Jesus was angry at the exploitation of the pilgrims, the authorities treating them not as worshipers, not even human beings, but things to be exploited for their own ends. The exploitation of one human being by another always provokes the wrath of God, but even more so when it is made under the cloak of religion.

Jesus was angry at the desecration of God’s holy place. The sense of the presence of God in the House of God, had been lost.

And finally, Jesus quotes the prophet Isaiah, “My house shall be called a house of prayer for all peoples.” (Isaiah 56,7) Yet there were so many walls and so many barriers. It may well be that Jesus wanted to remind them, and us, that God loved not only one people or one faith, but God loves, the world. You see, Jesus was getting ready to teach us about a new Temple, the temple of his body. The old Temple is being cleansed.

And then we conclude with three rules for prayer, good guidelines for this week we call holy.

The phrase about removing mountains was a very common Jewish phrase. It was a regular vivid phrase for removing difficulties. It was especially used of wise teachers. A good teacher who could remove the difficulties or obstacles which his learners encountered was called a “mountain remover.” Prayer is a power which can solve any problem, remove any mountain, and make us able to deal with any difficulty. Sounds simple, but, it involves two things:

First, prayer must be made in faith. We must be willing to openly, honestly, humbly, come before God. Not always easy. Sometimes our problems are that we want to find a way to do something we should not even think of doing, being disciples of Jesus. Second, its a very common thing to ask for people to ask for advice when all they really want is approval for some action, they’re already determined to take. It’s useless to go to God for guidance, unless we are really willing to listen, change, be transformed, and act, on God’s will.

Second, prayer must be filled with expectation. It’s a universal fact that if you try something, and you BELIEVE you will succeed, you will often will. When we pray, it must always be bursting with faith-filled hope and expectation. God wants more for us than we can even imagine.

And third, prayer must be of love. The prayers of bitter, angry people cannot penetrate the wall of their own bitterness. If we are to speak with God, there must be a bond. There can never be any intimacy between two people who have nothing in common. The principle of God is love. God is love. If the ruling principle in our hearts is bitterness, anger, resentment, we have erected a barrier between ourselves and God. We first must ask the Lord to cleanse our hearts. Then we can speak to God, and God can speak to us, and the temples of our lives will be transformed and renewed.

Second Chances

Today this gospel gives us a story of classic human behavior, and an essential lesson in a spirituality of repentance and forgiveness. The image of these Scribes and the Pharisees standing there with their fingers pointing and their fists full of stones is so very chilling. So quickly, so easily, so publicly they point and accuse, they blame and they shame.

Then all of a sudden, they are gone. Sometimes I think the meeting of the Scribes and Pharisees with Jesus is even more important than Jesus encounter with the woman. Certainly, we miss so much of this gospel if we only reflect upon Jesus or only identify with the woman in the story: she is not the only sinner St. John puts before us today.

Proclaiming this gospel and pondering its truth in the midst of Lent leads us to look at ourselves, not someone else. And that is the problem with these Scribes and Pharisees, and it is the challenge Jesus puts right in front of them!

"Look at yourselves", he suggests, "Don't be pointing your fingers of accusation and blame at another." The God of mercy calls us to drop the stones we are so willing and so readily throw at each another, and use these remaining Lenten days for our own repentance and our own forgiveness.

There is something always troubling about this story. Adultery is a sin committed by two people. The ancient law prescribes that both should be put to death. While the words of Jesus to the woman give us a strong focus on God's mercy, the absence of the other party to this sin allows us to shift our attention to the Scribes and Pharisees.

This is another of many confrontation stories between Jesus and these Scribes and Pharisees. He confronts a kind of Scribe and Pharisee that can exist in any religious group or business, or community—those people who are so absolutely certain that they are right, and that the truth begins and ends with them. The religious leaders in this gospel are so certain Jesus is not from God, that to get evidence against him they are willing to use a woman, publicly shame her, perhaps protect her male partner, and forget that they themselves are sinners.

Unlike them, Jesus condemns no one, neither the woman nor the Scribes and Pharisees. Instead, by his silence, he creates some space for them to see themselves, and give them room for self-recognition. An old legend, that I like, says that when Jesus bent down and began writing, he was writing the sins of all the crowd who were accusing this woman.

Somewhere in this story, we must find ourselves: either in the one who got away, the one who knows the mercy and compassion of God, or the ones who point and accuse, failing to recognize, in spite of all the signs, the presence of the God who has come to set them free. Or perhaps we can begin to find ourselves in the Holy One who is by his gentleness, the very healing, loving, forgiving presence of God.

However it works, we cannot just stand outside the gospel story and be mere spectators or observers. To do only this, would miss the opportunity for conversion. Who are you most like in the Gospel today? The woman caught? The judgmental, accusing Pharisees? The leering crowd?

Use this as the opportunity to become more like Jesus, the Source of Truth and Compassion and Forgiveness.

Wherever Jesus went, he was accompanied by some not-so-desirable followers: tax-collectors, lepers, sinners, men and women with some rather questionable histories and reputations. And to everyone's surprise, and even disgust, Jesus welcomed them, he ate with them. Many grumbled and complained about it. How can he be “holy” and “righteous” and do this? And Jesus responds with some incredible parables.

Today we read from chapter 15 in Luke’s Gospel. This chapter actually has three stories where the central figure associates with, even seeks out, the lost, the insignificant, the forgotten. In the first story, a shepherd desperately searches, until the one lost lamb is found. In another story, a woman turns over everything in her house, to find one small coin. And today’s gospel, a father forgives and brings his lost son back into the family. Each of these characters represents GOD. And, through them, we come to know a bit more about God, and experience God's persistence and caring. We come to know how consistently and passionately God wants each one of us.

As I said last week, Lent is a time we examine our lives. And the readings and liturgies are frequently addressing themes of repentance and forgiveness. Certainly, we need to look at how I forgive others. But, the parable of the two sons and their father should raise a question in our minds as we gather around this Eucharistic table: Do I accept God as One who forgives me, personally?

Forgiving, being forgiven, reaching out to another who as hurt us, or who we've hurt, brings us together, puts our differences into perspective and makes us whole again (communion: common union). I think most of us here in some way have experienced both forgiveness and alienation. That's what the Gospel is talking about today.

But, perhaps, most important is this idea that a MEAL is central to being reconciled. The first instinct of the father, once he sees his son, is to have a meal, a meal like we share here each Sunday. That's one of the reasons the church gives us this gospel during Lent: to remind us that EUCHARIST is the primary sacrament of forgiveness. Each of us knows the pain of alienation--the times we sin, we separate ourselves from the love of God. And like the father in this parable, when this happens, our God sees us, runs up to us, and invites us to a meal to be reconciled. Many of us understand what it's like to be that younger, prodigal son. We know our shortcomings and failures, and yet God keeps asking us, come back. It is incredible how much God loves us.

But, I think if we examine this gospel, many of us also identify with the older brother. I understand his hurt, disappointment, anger, questions. This younger brother was a scoundrel! The older brother was a good guy, does his work, is loyal, trustworthy. But you see, God does not measure sins, only the willingness to repent. God constantly welcomes us back no matter where we have been, or what we have done.

We are, all of us, welcomed home to God's house this Lent. But will you accept this invitation? Whether you are like the older, obedient son, or the younger prodigal son, will you allow the Lord to meet you, greet you, and throw his arms around you, and feed you?

Our story today is both happy and sad. One son has been reconciled, forgiven. He eats. The other son remains distant, alienated, refuses to eat. Which one are you?

Transfiguration

Well, it was “to pray” that Jesus led the three disciples up a mountain, in the Gospel today. So they hike up the mountain, they reach the summit, and Jesus then begins his time of prayer just as the three disciples had anticipated. But in the midst of that prayer, everything changed.

In the midst of that prayer, Jesus’ face “changed in appearance,” his clothing “became dazzling white.” And this “dazzling white” is the color that belongs to the End of Days.

It is the color of objects and animals in the Book of Revelations. In the midst of time, the disciples are given a glimpse of how the Lord will appear when he comes, at the end of time. Now appear the two figures who speak with Jesus—Moses and Elijah. And they bring all of Scripture, the Law and the Prophets, to this moment with the Christ of God. They are speaking with Jesus about his exodus, what he was to accomplish in Jerusalem.

They are speaking about the “Paschal mystery,” this exodus of Christ from death, to new and eternal life. At the Easter Vigil, as the Paschal candle is blessed the Exultet is sung, this ancient Christian hymn:

“This is the night…”“This is the night…you freed the people of Israel from their slavery and led them with dry feet through the sea.”“This is the night…when the pillar of fire destroyed the darkness of sin!”“This is the night…when Christians everywhere are washed clean of sin…”“This is the night…when Jesus broke the chains of death and rose triumphant from the grave.”“This is the night!”

So Moses and Elijah speak with Jesus about the exodus of Jesus.

Then Luke points us away from the three who are speaking of exodus, and toward the three who followed Jesus up the mountain. They are “overcome by sleep.” At first this seems such an odd response to this vision of glory. Yet one defense mechanism to overwhelming events is to fall asleep: ignore it, deny it.

This happened to the disciples on the Mount of Transfiguration. Seems like they go to sleep as a way to deal with profound changes and opportunities. The strategy doesn’t work, of course. Sooner or later, you have to wake up.

So Peter and James and John do wake up, and Peter blurts out his famous and awkward idea: “Master, it is good that we are here; let us make three tents.” Let’s stay here, freeze the moment, never leave, never move, never grow.

Notice the opposition between what the disciples speak about—the three dwellings (staying)—and what Jesus speaks of—his exodus (moving). These are our choices—a deadly stop, trying to hold on to a past glory, or a Spirit-led journey with the Lord. Do you go with Peter and his three dwellings, or with the Lord in his exodus?

Jesus’ exodus, if we follow him, will lead us down off this mountain with its wondrous glory. It will lead us to Jerusalem, to Pontius Pilate, to the cross. We’ll be called to live out our baptism—the Paschal mystery. Stay or exodus, these are the choices.

Then a voice announces, “This is my chosen Son,” and adds “Listen to him.” This is the same voice about the Beloved Son as at Jesus’ baptism. But now, with this additional command: “Listen to him!” It seems odd though, since we have not heard directly from Jesus through all of the occurrences on this Mount of Transfiguration. It has been a vision, and what sights we have seen. But “Listen to him!”? So we think back, what was it that the Lord did say just before leading the three up on this mountain? Oh yes, it was this prophecy:

The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised.

When we are told to listen to Jesus, this is what we hear.

So “Listen to him.” Listen to our Lord speak of the exodus he is about to accomplish in Jerusalem for us. Listen to him as he teaches us how to live out life, baptized into the Paschal mystery that brings us through death, to Life. Follow him. Listen to him. Don’t be tempted to stay on the mountain.

The Temptation of Christ

If you look through old paintings that illustrate “The Temptation of Christ”, you will usually see “Temptation” pictured as a demon—a twisted, ugly figure with pointed horns, a beaked nose, and hooves. Sometimes, these paintings show the Tempter with claws instead of hands, leering at Christ and pointing to a pile of stones just waiting to become bread.

Now, in these paintings, there is no question about the presence of evil. It is obvious and obscene. The evil of temptation and the loneliness of sin are clearly shown and easily understood. But outside the world of a painting, it’s not always that simple, is it?

After all, it would be easy to resist temptation if temptation appeared as something ugly and grotesque—something so alien, so wild, that one glimpse—one look—would be enough to make us run, and make good choices and decisions.

If the urge to abuse power, an impulse to exploit the weak and vulnerable, betray a friend, or get just “a little” revenge suddenly took the shape of a monster before our eyes, then our choices might just become different. If all bad choices were pointed out to us by horns and hooves and grotesque faces, then our choices might soon become wiser. Unfortunately, it’s only in the movies that scary music announces the presence of evil.

There is modern illustration of the Temptation in the Desert, a painting filled with bright colors and soft golden light. It shows Christ walking with a companion—Temptation—on a cliff overlooking the desert. And the Tempter stands, his arm around the Lord’s shoulder, talking earnestly, eagerly, as one dear friend to another.

His face is like any other face—In fact, the face of the temptor looks a lot like Christ’s. Or yours. Or mine. For this artist, and for many of us, the problem with temptation is that it’s just so…well, tempting.

We justify our sinful choices: Just this once—it won’t hurt anything…It makes me so happy…It’s ok after all, look what "they" did to me!

Far from being ugly, or frightening, or filled with a sense of doom, temptation and sin is so often attractive, looks good—at least at the start. There are times even in our own prayer when it is difficult to separate the seduction of evil from the urgings of the Holy Spirit. I might even think that if I am filled with the Spirit of God from my baptism, God’s Spirit should empty me of temptation!

But, Jesus himself was anointed and filled by the Spirit at his baptism, and then driven into the desert to be tempted by power, by riches, by personal comfort. It hardly seems fair, does it? Yet, this time in the wilderness is important.

For Jesus, it was a time to reflect on his relationship with God and come face to face—not only with the idols that might tempt him, and the demons that might haunt him, but with the Spirit that stood ready to both challenge and comfort him.

Jesus didn’t try to avoid these trials, rather, he used them to define who he was…and was not. For Jesus, the time of temptation became a time of formation, a time of preparation for his mission into the world.

During this Lent, we have an opportunity to make that same journey through the desert. We have the same temptations to face, the same evil to confront, the same formation to experience, the same Spirit to encounter, the same Father to embrace.

Desert journey or no desert journey, bad choices will continue to look good and temptation will persist in being…well, very, very tempting.

But when Jesus met his own temptations head on, he transformed the wilderness, and our lives, forever. As we enter into this Lent, Jesus will journey with you, and your temptations and choices, if you only invite him in.

Leave Everything Behind

"When they brought their boats to the short, they left everything and followed him.” All three of the readings today have a similar theme. In the first reading, the Lord says to Isaiah, “Whom shall I send?” In the second reading, St Paul recounts how the Lord finally came to him after the resurrection. And finally in the gospel, Peter, James and John are convinced that something is special about this Jesus. “Leave everything behind” is a favourite theme with Jesus. He says it when he talks to those who want to know where he lives, to those who want to share more in the love of God, and to those who want to deepen their faith.

But the importance in Simon Peter’s response is not what he left behind, but what he picked up that day. He let go of himself and took up everyone else. His focus seemed to change from “me and mine” to “God and everyone else.” Peter did more that change his name and adopt a new lifestyle that day. He took Jesus’ challenge to love God and others as himself.

But what made this change possible? God spoke to him, God filled his life, God called him to action...and he responds. Are we in Peter’s position today? Perhaps, maybe, not quite as dramatic has Peter, but the truth is that this scene is happening every day. God is speaking to us. We hear God every time the Word is proclaimed. We hear God each time we gather to break the One Bread and share the One Cup. God speaks to us in the depths of our hearts, in the quiet moments of prayer. And we hear God speaking to us in and through each other. God is “recruiting” 365 days a year, but do we listen?

Even more difficult than believing God speaks to each one of us, is perhaps accepting that he fills our “nets.” Now for me, this is not God’s fault. He is doing plenty, but I seem to keep increasing the size of my net and the quality of the fish I want! More and more, rather than looking at what is, I keep on looking for more...

And be sure, God is constantly calling us to action. We tend to miss that or sometimes think he is talking to the person next to us, or the gospel is for someone like the next Mother Teresa, not someone like ourselves! God’s call to each of us is unwavering and clear, but its ultimate impact is determined by how we listen. You see, whether or not you choose to listen ...God is calling.

It seems to me that circumstances are perfect for us to respond just as positively as Peter did. God is speaking to us. God is filling our nets. God is challenging us. So how come we still find ourselves just “putting away the boat” at the end of the day instead of putting on our walking sandals and really following Him?

And it’s not like “fishing for people” is out of season either. In fact, even a simple glance reveals that our world needs the gospel more than ever. Our world is crying out for Good News...but do we listen?

Today’s Gospel is speaking to us. It is challenging us. We’re definitely in the same boat as Simon...the question is...are we willing to get out, like Peter?

The Baptism of Jesus

There are only two instances in the gospels where God speaks from the heavens: Today at the Baptism of Jesus, and then at the Transfiguration, right before Jesus headed to Jerusalem. At every other time in the Gospels, the Father sends messages through angels and dreams. So obviously, something very important is happening here.

From the very beginning of studying the gospels, people have found the baptism of Jesus difficult to understand. In John’s baptism, there was a call to repentance and the offer of a way to the forgiveness of sins. But, if Jesus is who we believe him to be, he did not need repentance and did not need forgiveness from God. John’s baptism was for sinners, conscious of their sin. This does not seem applicable to Jesus. So why did he do it? What does it say to us? Why is this baptism so important?

For thirty years, Jesus had waited in Nazareth, faithfully performing the simple duties of the home and of the carpenter’s shop. Yet, all the time, he knew that a world was waiting for him. And he knew there was an important mission ahead of him. Jesus must have waited for the hour to strike, for the moment to come. And when John the Baptist emerged, Jesus knew his time had come.

Never in all history before this moment had any Jew submitted to being baptized. The Jews knew and used baptism, but only for converts who came into Judaism from some other faith. The Jews, believing that they were the chosen people, the children of Abraham, assured of God’s salvation, never conceived of themselves as sinners shut out from God. But at this time in history, the Jewish people became profoundly aware of their own sin, and their own urgent need for God. Never before had the people of God had such a national movement of penitence and search for God.

This was the moment Jesus had been waiting for. Men and women were aware of their sin and aware of their need of God as never before. This was his opportunity and in his baptism, Jesus identified himself with those he came to save. Jesus came to stand with sinners, to be with sinners, and bring them back to God, at least those who realized that they needed God. And so in spite of any sense of unworthiness you and I may feel, Jesus comes to us.

The second reason to be baptized by John was that the time had come to reveal his divinity. The whole world needed to know that God has come to walk among us. This is my beloved son, with whom I am well pleased.” “This is my Son” refers to Psalm 2 verse 7, a description of the Messiah. There is to be no doubt to Jesus’ identity.

The third reason to let John baptize him, was to reveal his mission. “With whom I am well pleased” is a reference to Isaiah 42,1: the suffering servant. The baptism of Jesus, you see, reveals the way that salvation would come.

In this baptism, the beginning of Jesus mission and ministry, we are reminded that God came to be with sinners, to be with us. We learn that Jesus is not just another prophet, but God come among us in human flesh. And we learn that the way to salvation and redemption will never occur through loveless power, but only through selfless love.

As we will see this year with Luke’s Gospel, Jesus so desperately wants to be with each of us. While most people would avoid the possessed, lepers, paralytics, enemies, the dead; Jesus reaches out and touches them. While the “righteous” would avoid sinners and beggars and prostitutes and tax collectors, Jesus welcomes them, and, welcomes each of us.

This baptism today must remind us of our own baptism. At Jesus’ baptism, God identified Jesus as his Beloved Son. At our baptism, we become sons and daughters of God, united to God and one another. We become aware of our sins and accept our need for God. At Jesus’ baptism, he knew that he was destined to be a conqueror, but that his conquest must have as its only weapon, the power of suffering love. We too are called to be servants and lovers.

Jesus’ Baptism was a beginning. Our Baptism was a beginning. Where are you today on your baptismal spiritual journey? Will you continue on the path of Christian discipleship? Or will you choose another way? Listen carefully during the coming weeks how to live your Baptism.

Feast of The Epiphany

I think we are always in danger of leaving little Jesus in his crib. Infants are cuddly and cute. We find babies appealing, non-threatening, beautiful. We like small children, they remind us of fun, gladness and joy. But anyone who ends up brutally executed on a cross, cannot be adequately described by just "swaddling clothes." You see, the Church gives us this feast of the Epiphany to remind us that the baby of Bethlehem grew up. The Epiphany reminds us that Jesus' life is just beginning. "And now, the rest of the story..."

At the center of this feast of Epiphany, we have three wise men, astrologers, magi, choose the name you like best. We really know very little about them. We don't even know where they came from. But, they have their eyes fixed on a star and they follow it with determination. They are foreigners, pagans, outsiders, yet they search for truth.

Their journey brings them to a simple, poor couple with a baby son. They bring gifts that tell us today that this is no ordinary baby. Gold proclaims Jesus as King. Incense is the gift for priests and indicates the presence of God. So far so good: Jesus is King of kings. Jesus is God among us in the flesh, bringing us to the Father.

Now comes the problem. Myrrh, the third gift, is a symbol of sorrow, suffering and death. Myrrh is used to bury people! Imagine giving birth, and someone bringing embalming fluid as a gift. What a thing to have to think about so close to Christmas!

But that's the point. As we celebrate Christmas, we must also remember Easter. Jesus was born among us to teach us to love. He died and rose again to prove it. The feast of the Epiphany is the opening of salvation to all people. Christianity is being proclaimed as a way of life for all people, not just a limited few. Every one of us here is made ONE in seeking the Lord.

You see, hopefully, WE are the magi. WE are the ones who search for God in our lives. WE are the ones who search for truth. But sometimes, things get in the way. Maybe we think we are BETTER than others. Maybe we think we are WORSE, or more sinful than others. Epiphany reminds us that JESUS came for all people: for the Jews, for the shepherds, for the Magi. Jesus came for us, each of us.

Epiphany compels us to pay attention: We must look again at the events we may have taken for granted a few days ago. We are called to think more carefully about who it is that has come at Bethlehem and is on his way to a cross. We are challenged to examine our own commitment to this mission.

It's nice to think of the baby in a manger, but if you are serious about a Christian commitment, we must also follow him, to the cross.