8 May 2013 Homily

Acts 17:15,22-18.1

Psalm 148

John 16:12-15

Paul arrives in Athens.

Paul was shown the The Areopagus (rock of Aries).

The Areopagus was a hill on which the High Judicial Council of Athens met.

There was an altar there dedicated : “To an unknown God.”

Paul takes that dedicatory title and decided to make the “unknown God” a “known God” for the Athenians.

Paul reveals to the Athenians that the “unknown God” is the one true God whom Paul has come to tell them about.

The reaction to Paul’s message is mixed.

Some “scoffed” at Paul.

Others wanted to hear more “at another time.”

Still others, including Dionysius a member of the Court of the Areopagus joined Paul and became believers.
Jesus departure is imminent.

Jesus wishes to make it clear that the the Holy Spirit, the Spirit of truth, will be true to the Son.

The Son is true to the Father’s word.

The Spirit will be true to the Son’s word.

We can be true to the Father and Son if we are guided by the Holy Spirit.

The Holy Spirit is the Spirit of truth.

Since the Father and Son are one with the Spirit we can be one with the Father, Son and Spirit.

The Spirit will guide us in truth.

The Spirit will reveal to us the things that are coming.

Let us listen in faith to the words of truth that the Spirit speaks.

Let us let the Spirit guide us so that we may live in the unity of the Father, Son and Spirit.

4 and 5 May 2013 Homily Sixth Week of Easter

Acts 15:1-2, 22-29

Psalm 67

Revelation 21:10-14

John 14:23-29

My sisters and brothers in Christ.

The first reading today addresses the first major crisis the Christian community faced.

The written word “crisis” in Chinese is formed by two figures. One of the figures signifies “danger” the other “opportunity.”

There is no guarantee that a person or a group of persons in “crisis” will choose to transform the situation from being a “danger” to being an “opportunity.”

In the case of the early Christian community the crisis had to do with who could be “in” and who was “out” of the community.

The requirements, for entrance into the community, could center on following certain rules and regulations that Jesus himself followed as a devout Jew of his time and place in history. We meet the group called the “Judaizers” by scholars. The “Judaizers” required that gentile converts to Christ obey the Mosaic Law.

The requirements, we discover today in the first reading center on something else.

The early Christian community believed that it was guided by the Holy Spirit.

As is recounted today in the first Reading, after a discussion among the church a decision was reached. “Faith in the Lord Jesus Christ” was to be the fundamental requirement for membership in the Christian community.

This meant, race, gender, language, previous religious beliefs, even one’s past moral history, were not the basis of entrance into the Christian community.

“The apostles and elders” of Jerusalem addressed the “brothers …….of Gentile origin….” by means of a letter.

The letter explains that the “the Holy Spirit..” and the “…apostles and elders have decided…” the gentile brothers do not need to be “burdened” by observing the whole of the Mosaic Law.

This frees the community to invite and welcome non Jewish people to enter the community.

This is a decisive step in making the community “catholic” with a small “c” meaning a “universal” community, open to all.

This is a corrective to our natural tendency to covet, save, exclude, “protect”, control and limit access to what we believe is “ours.”

We cannot limit, control or “own” our religion anymore than we can limit, control or “own” God.
The Book of Apocalypse /Revelation treats the theme of the universality of the Christian community as well.

The vision of John today turns to the “holy city Jerusalem.”

The holy city has four sets of three gates to allow entrance to the city from all directions and by implication, by all peoples.

There is a curious building that is missing in the “holy city.”

The “holy city” has no temple.

How is it possible that the “holy city” has no temple?

The reason for this is clearly stated by the “seer” John.

“The temple is the Lord God almighty and the Lamb.”

In other words the “holy city” is permeated by the presence of God and Christ.

The holy city, the holy people, the Lord God almighty and the Lamb have put an end to the distinction between what is “holy” and what is “profane.”

In the “holy city” the profane and impure no longer exist.

It is “the holy city” after all and therefore the impure and profane have no place in the city.
Jesus speaks about the Father and Jesus living in his“holy people” in the Gospel today.

Jesus says: “….we (the Father and Jesus) will come and make our dwelling with….whoever loves me and keeps my word.”

Jesus is not speaking about our going to a temple or a building or a place where the Father and son live.

Jesus is saying that the Father and Jesus come to “dwell”, that is live, with and in us.

We often think of ourselves as persons or a group of persons “searching” for God.

Jesus is telling us that the Father and Jesus continually are “searching” for us.

The Gospel today is about how “the search” continues after Jesus goes to the Father.

Jesus promises the “Advocate, the Holy Spirit, whom the Father will send in Jesus’ name.”

The Advocate has three functions.

First, the “Advocate, the Holy Spirit” will teach everything.

Secondly, the “Advocate, the Holy Spirit” will remind us of everything Jesus told us.

Thirdly, the “Advocate, the Holy Spirit” will be the abiding peace that Jesus promises.

The “peace” that Jesus gives is different from the “peace” the world gives.

The “peace” the world gives is based on our ideas of revenge, control of others, selfishness and “getting even.”

The “peace” Jesus gives is from the Father and has to do with mercy and forgiveness and loving justice.

The “peace” and “joy” that come from the Father and Son live on among us in the presence of the Spirit dwelling in our community and in us.

2 May 2013 Homily

Acts 15:7-21

Psalm 96

John 15:9-11

The issue of Gentiles entering the Christian Community is resolved by Peter explaining his mission has been to bring the word of the Gospel to the Gentiles. God has willed that the Gentiles should “believe.”

The Holy Spirit is given to the Gentiles and “there is not distinction between us (the Jews) and them (the Gentiles).”

To impose distinctions is “to put God to the test” according to Peter.

Next James speaks. James, like Peter, holds a special place in the leadership of the church in Jerusalem.

James quotes the prophet Amos (9:11,12) who states that “…the rest of humanity may seek out the Lord (including) even all the Gentiles….”

James “decides” that the Gentiles will not be troubled with circumcision but should observe certain dietary and marriage regulations of the Jewish (Mosaic) Law.

This solution is accepted and Gentiles are free to enter the Christian community.

In the Gospel today, Jesus explains to his disciples how “keeping (Jesus’) commandments is the way we “remain in his love.”

Jesus “remains in the Father’s love by keeping the Father’s commandments.”

Remaining in the Father and Son’s love gives us “complete joy.”

Today, may we keep the Father’s commandments and receive the Son’s complete joy.

1 May 2013 Homily

Acts 15:1-5

Psalm 122

John 15:1-8

The early followers of Christ had to answer various questions.

The basic question was “How Jewish do we have to be to be followers of Christ?”

The closer people were to Jerusalem, in the telling according to the Acts of the Apostles, the more “Jewish” in terms of “observing” Jewish religious laws, customs and belief.

The story of Peter and the conversion of Cornelius in Acts Chapter 10 illustrates point. Peter is called to Caesarea (away from Jerusalem) to “minister” to Cornelius a non Jew.

The missioners, like Paul and Barnabas, apparently saw less need to adhere closely to “Jewish” practices.

The issue of circumcision was deeply personal to non Jewish males seeking to follow Christ. It was a, if not the, physical “sign” of the Covenant for Jews. However circumcision was not understood or accepted by non Jews who wished to follow Christ.

Paul and Barnabas were sent or summoned to Jerusalem because of the “dissension and debate.”

In other words there was a great family fight over “religion” and for that matter the “politics” of religion.

Tomorrow we will hear how the “debate” is resolved.

Jesus gives a very organic image about his relationship to the Father and us.

The Father is the “vine grower.”

Jesus is the “pruner” of the vines.

Jesus is also the “vine.”

We are the “branches.”

This image includes “pruning” the branches that do not bear fruit.

This image includes burning the branches that do not bear fruit.

The Father can be glorified only if we, the branches, “bear much fruit and become Jesus’ disciples.”

The vine grower, the vine pruner, the vine give time, attention, love to the vines.

The vine grower (the Father), the vine pruner and vine (the Son) expect the branches (us) to bear “much fruit” in return for all that we have been given.

May we bear much fruit and give great glory to Father, Son and Spirit.

 30 April 2013 Homily

Acts 14:19-28

Psalm 145

John 14:27-31

Paul seems to have more than one if not nine lives.

Paul is “stoned, dragged out of the city, supposing he is dead.”

The disciples gather around Paul and he gets up and walks into the city.

Before there is another incident Paul leaves with Barnabas to another city. This is called, “Getting out of Dodge” or by one novelist “the skedaddle.”

Paul’s chronicles of “hardships” is impressive. That he survived so many hardships is even more remarkable.

There is an almost tangibles sense that “God had done with” Paul and Barnabas was as much a surprise to Paul and Barnabas as it was to anyone else. “Opening the door of faith to the Gentiles…” certainly changed the trajectory of the Christian community.

Jesus continues contrasting what the world gives with what Jesus and the Father give.

“Peace I leave with you; my peace I give to you….” Jesus giving his “peace” is another way of Jesus giving “himself” and his Father to us.

Jesus gives himself in bread and wine.

Jesus gives himself in word.

Jesus gives himself in “peace.”

Jesus does not give peace as the world gives it.

Jesus can only give the peace that comes from him and from the Father.

If we believe then we are able to experience confidence in the Father’s abiding love. The Father’s abiding love keeps our hearts from being troubled.

Even as the “ruler of the world is coming….” Jesus, the Son, is confident of the Father’s power over the “ruler of the world” at work in Jesus.

Paul, Barnabas and Jesus embrace the role of being instruments doing the work of the Father.

They show us how to be “clay” in the hands of the “potter” who is the Father.

29 April 2013 Homily

Acts 14: 5-18

Psalm 115

John 14:21-26

Paul and Barnabas are attacked.

They “flee.”

They heal a crippled man, “lame from birth.”

They are declared gods and Barnabas is called “Zeus” after the Greek god and Paul is called “Hermes” after another Greek god.

Paul and Barnabas know danger from being “stoned” and danger from being declared “gods.”

Oxen are brought to be offered in sacrifice to Zeus and Hermes.

Paul has a difficult time explaining that he is only a messenger and  speaks to the gentiles about the one true God.
The disciple Judas, not the Iscariot, asks a question of Jesus.

How is that Jesus reveals himself and his Father’s love to the disciples but not to “the world”?

Jesus explains it has to do with “belief.”

The disciples, through Jesus, come to believe that the Father “comes to make the dwelling of Father and son in those who believe.”

Those who do not love the Son do not keep his words. The words from Jesus come from the Father. Those who do not love the Son cannot love the Father since the Father and Son are one.

Jesus concludes the Gospel today by promising the presence of the “Advocate”, the Holy Spirit.

We will not be alone. We will be taught and we will be reminded of everything the Father has taught us through the Son.

27 and 28 April Homily Fifth Sunday of Easter C

Act 14:21-27

 Psalm 145

Revelation 21:1-5

John 13:31-33, 34-35

My sisters and brothers in Christ.

The Easter season tells the story of a frightened group of people being transformed by someone who died a shameful death and was raised from the dead.

The transformation begins with Jesus the person who died. Jesus overcomes death and is raised up.

The transformation does not affect only the person who died.

The frightened group of people come to faith, belief and courage.

The frightened group of people, we have learned in this Easter season, became so bold that the authorities could not keep them silent. Imprisonment and imposing death by stoning did not discourage followers of the way.

The group of frightened people move from betrayal, fright and locked doors to becoming faithful disciples.

By choice and because of persecution the disciples spread the word of victory over death and new life in Jesus the Christ.

The joy of the new life in Christ is tempered by reality.

The First Reading today tells us how the itinerant preachers, Paul and Barnabas, must exhort the new disciples to stand firm. Paul and Barnabas say,

“It is necessary for us to undergo many hardships to enter the reign of God.”

Our experience of “hardships” is never easy but is really part of entering the “reign of God.”

The first reading today concludes with the report of a “major development” in the story of the early community.

“…Paul and Barnabas…. reported (to the church) what God had done with (through) them and how he had opened the door of faith to the Gentiles.”

The “opened door of faith” meant that the followers of Jesus would not be a geographically and ethnically localized group within Judaism.

Once “the door of faith” is opened to non Jews the followers of Christ will bring Good News to the whole world.

In the Gospel today Jesus is preparing his disciples for his “departure” from them. We will celebrate that “departure event” known as the Ascension in two weeks.

Jesus explains the “departure” is necessary if Jesus is to be “glorified” and if God (the Father) is to be “glorified” in and by Jesus.

Jesus gives a new commandment as he prepares to depart.

The commandment consists of three words:

“Love one another.”

The reasons we are to “Love one another” are quite simple and quite practical.

The first reason we need to “Love one another” is that we must imitate Christ as we follow him.

Jesus states the reason in this way:

“As I have loved you,

so you also should love one another.”

The second reason we must “Love one another” is that our love for one another is how we will show that we are followers, disciples of Jesus.

Again Jesus states this reason very simply.

“This is how all will know that you are my disciples,

if you have love for one another.”

Jesus is the Word made flesh.

Jesus knew glorifying the Father was more that words and talk.

Jesus wants his followers to understand following him is about deeds as well as words.

In the Book of Revelation we are given still two more reasons to

“Love one another.”

In John’s vision of “a new heaven and a new earth” John hears a loud voice saying,

“Behold, God’s dwelling is with the human race” and

“Behold, I make all things new.”

If God’s dwelling place is really “with the human race” and God is making “all things new”

then

hearts are made new,

we are made new,

we glorify God.

God glorifies his son,

God glorifies us,

God wipes away our tears,

God enables us to truly, deeply and always “Love one another.”

25 April 2013 Homily Saint Mark

First Letter of Peter 5:5-14

Psalm 89

Mark 16:15-20

Evangelists bear and bring the Gospel, Good News.

The Gospel, Good News, requires humility.

Who are we to think we can bear, bring and give something as valuable, rich and life giving as “Good News”?

We bring the Good News wherever we are, wherever we go, wherever we end up.

It sounds arrogant, preachy, presumptuous to think what we can have something so transformative to impart or give to anyone else.

How many people has “Mark’s”  Good News, Gospel touched, transformed and saved?

The humility has to do not only with our inability to ever be worthy of receiving much less carrying and giving the “Good News Gospel” to others.

One of the “sending forth” options after the final blessing as we, the community, complete the Eucharist is: “Go Forth and Proclaim the Gospel.”

We humbly listen to the word.

We humbly receive consecrated bread and holy wine.

May we humbly receive and carry out the command:

“Go Forth and Proclaim the Gospel.”

24 April 2013 Homily

Acts 12:24-13:5

Psalm 67

John 12:44-30
“O God, let all the nations praise you!” the Psalm refrain today pleads.

The Book of Acts begins with this summary of the early community of disciples:

“The word of God continued to spread and grow.”

The word “spreads and grows.” This is true of the history of the Christian community.

We hope “the word continues to spread and grow” in each of us.

The word of God is meant to spread and grow and thus transform us, our hearts and our lives.

The call of Saul and Barnabas was to a specific work.

The call to each of us is to live under the “word of God.”

Life “under the word” guides and transforms us.

Life “under the word” transforms all the nations.

“O God, let all the nations praise you!

Jesus, the light, comes into the world not to condemn but to save the world.

Jesus, the light, comes so that darkness may be overcome.

Jesus, the light, wants us to believe.

Jesus, the light, wants us to see so that we may believe in Jesus.

If we believe in Jesus, we believe in the Father.

The Father sent Jesus, the light, so that we can know the Father’s presence, saving word and command that gives eternal life.

The Father’s commandment “is” or “translates into” or “causes” “eternal life.”

The Father’s commandment, word and light: Jesus gives “eternal life.”

This “eternal life” is offered to you, to me, to us, to all.

“O God, let all the nations praise you!

23 April 2013 Homily

Acts 11. 19-26

Psalm 87

John 10:22-30

The story of the early church is a story of growth, development and increase due to persecution.

The motivation to spread the Gospel was not simply the desire to share the gift of the Good News.

The Gospel arrived to many places because the followers of Jesus were for one reason or another on the move.

The move often, it seems, was prompted by misunderstanding, rejection and persecution.

Barnabas goes to Antioch “a large number of people were added to the Lord.”

In Antioch the disciples were first called “Christians.”

Jesus finds a “lack of belief” in the temple.

Jesus speaks plainly but people do not believe.

To believe one must be one of the sheep of Jesus’ flock.

Who believes, who hears the voice, who is one of the sheep has much to do with grace.

The Father gives the sheep to the Son who is Shepherd and sheep gate.

The Son is the “way”, the “entrance” to the Father for the sheep.

We cannot know and believe in the Father and the Son without the call of the Shepherd.

We ask the Father and Son who help us listen, hear and respond to the Call of the Shepherd to be

“disciples”,

followers of the Christ,

“Christians,”