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PARTICIPATING IN OUR HOLINESS

There has always been an inherent danger in the celebration of this great feast:  which is to make it more “holy” than “human”. That is to say, that it is so very easy to believe that Jesus, as the Son of God, was following a kind of divine script– which consequently puts distance between him and us.  Jesus becomes more of an example or model, held up on a kind of pedestal, rather than a life to be shared and experienced.

But the entire point of this liturgy – this evening, tomorrow and Saturday/Sunday – is that we are not just called to emulate it – we are called to participate in it.

I have long said that many of us would be well-served by a sort of spiritual amnesia.  For too long, we have allowed our understanding of the spiritual life to be shaped by dualistic notions that conclude the body is less holy; and that what we do in this life only matters as preparation for the next.

But that is inconsistent with everything Jesus said and did:  the Kingdom of Heaven is here – it is simply up to us to recognize it.  When we fully embrace our authentic humanity, we fully live out our holiness. And the way we do that is what these next few days are all about.

REFLECTION FIVE:  THE HOLINESS OF OUR HUMANITY

In our last discussion, we will look ahead to Holy Week as a celebration of our humanity as well as God’s divinity, as we seek to heal our dualistic division between the things of heaven and the things of earth.  We will consider what it means to be citizens of our community and the Kingdom of God, rather than consumers.  Belonging, as we will discuss, is associated with the creative contribution to the Kingdom of God here and now, as well as in the future.  

LAZARUS FOR THE 21ST CENTURY

What the story of Lazarus reminds us of, in light of this reflection, is that our rising is not immediate.  Death is following by waiting – and in between time. Much like the moment of pause or zero momentum that occurs in the middle of a turn.

The temptation in this in between moment is to be like Martha and rush out to find the saviour. But Mary stayed behind and waited for Jesus to arrive.  When Jesus finally arrived, she began to weep, and it was in response to hear weeping that Jesus became troubled and acted.

Over the years, I have found myself interpreting this moment many different ways, and that is certainly the beauty of this story – so rich with layers, meanings and interpretations. But in light of the division that exists in our day, I think Mary offers an example:  before we rush to find those who can help us solve our problems, we would do well to sit and mourn what is passing away.

REFLECTION FOUR – THE GOD WHO SURPASSES UNDERSTANDING

In the fourth discussion, we focus on the parable of the prodigal son.  We examine our own sense of entitlement alongside God’s mercy.  We consider the many ways God celebrates diversity and the ways we seem to be intolerant to what God has done.  We examine our own fears and how those fear often manifest themselves in our lives and country today.  Finally, we begin to consider the restoration work that is needed in our lives, parish, and country.  

THE LIGHT OF THE WORLD

What does it mean to acknowledge that Christ is the light of the world?  Most often, I think we imagine that Christ is the subject of our attention – that Christ is the focus of our sight; but that is not how light works.

To look directly at the source of light is overwhelming and even painful.  No, the light is what allows us to see everything else. Thus to say that Christ is the Light of the world, means that Christ allows us to see the world more clearly – for what it really is.

REFLECTION THREE – THE FRUIT WE ARE TO BEAR

Christianity is not about following the rules and what we should not do; it is about how we live in love with joy.

But I wonder is that how we understand the purpose of Christianity:  Joy? Or let me ask you this question: what are the things in your life that bring you the most joy?

One of the mentalities that drives me crazy is thinking that priests are supposed to be more holy than everyone else.  In fact, that mentality kept me away from priesthood for a very long time. I just didn’t think that I was holy enough.

But now I understand, and what the church teaches, is that this life is how I return the love of God that I have known, back to God.  That my love is expressed through the sacraments to all of you. In the same way, it is you that help me to be who I am called to be.

How do you return the love you have known back to God?

When you love your spouse, you are in fact, loving God; and when your spouse supports and even criticizes you, then you are a bit closer to being the saint that you are called to be.

Likewise, the same is true with those who are not married.  For years, the church has identified this vocation as the single life, but it really is a terrible word because too many of us associate being single with being alone, or at best solitary.  While some more introverted personalities long for solitude, many of my friends who are extroverts, and not married, are gifts to the community.  And so it is the greater community that supports them in their vocation to love.

One of the many things I believe we need to reconsider is who many of us have bought into a version of the American Dream as if it was a version for everyone.  The little white house, with the white picket fence and the kids and the cat or dog and the job that we will one day retire from decades from now.  And while that does work for some, it is not meant for all of us.

IT’S NOT GOD’S PROBLEM SO MUCH AS IT IS OURS

Every one of John’s Gospel accounts is rich and layered.  The story of the Samaritan woman at the well is no different.  There are so many symbols meant to convey that Jesus is clearly not just the Son of God, but also the continuation of the Abrahamic line.  The reference to Jacob, the setting of the well, the mountain and the thirst itself – all convey to the reader the identity of Jesus.

Undoubtedly, the central metaphor today is water.  Even Jesus needs it to survive.  But Rabbi Harold Kushner writes that water is not just life, it is also chaos. A little water is wonderful, but a lot of water is one of the most destructive forces on earth.

As essential as it is, it can also be quite terrifying. Water in us – gives life.  Us in water, can quickly take life.  So you see it is all about how you approach it.

A MODEL OF MUTUAL FRUITFULNESS

Matthew’s account is the only account we have of Joseph’s role in Salvation history in the scriptures.  We do not know of Joseph because of what he said or simply he did; but more so, for what he allowed others to say and do. He is the silent protagonist of salvation history.  Unlike others, such as Zechariah, who were rendered mute so they could pay attention to God’s will; Joseph’s silence was what allowed for God’s will to occur.  For all of our talk and focus about the silence Mary and feminine; it seems Joseph is the most silent of all; and for this reason, demands our attention as part of a broader conversation about the roles of men and women these days.

REFLECTION TWO – THE GLORY OF GOD REVEALED

Yesterday, we encountered Jesus transfigured. Together, we joined the disciples as they saw the Glory of God.  At first, they wanted to stay there, but then, just as Jesus was speaking, a cloud came and they became frightened.

Why did it frighten them?  What did Peter, James and John now understand that they did not understand before?  I wonder how we would respond if we saw God, in all God’s glory before us?  Would we bow in reverence?  Would we tremble in fear?

If God is going to be revealed in our world, then it will not be because of the stories that tell us how to live; but those stories that spark the imagination causing us to question how we are to live.  While the Bible is often interpreted as a bit of an instruction manual, it is really a dialogue between God and God’s people, which includes us.

However, even when we approach scripture and tradition as a dialogue, many of us get that wrong.  Most often, in our educational, spiritual, private and public institutions, we are teaching and exploring dialogue as a process, when I think it is much more a way of being.  It is this way of being that I am most interested in.  So please tell me your story – not about what you do, but who you are becoming.

GLORY AND DARKNESS

In both our first reading and the Gospel, we encounter the glory of God revealed.  We hear about Jesus, whose clothing became dazzling white; and Moses who talked to God and saw his descendants as numerous as stars in the sky.

And while it is tempting to imagine such moments as joyful, they were not– for either Moses or Jesus’ disciples. Because just after God was revealed, in both cases, darkness, and as a result, fear – overshadowed them.  And in that darkness, God spoke to Moses: “To your descendants I give this land.”  And similarly, God said to the disciples “this is my beloved son, listen to him.”

I often wonder if darkness or suffering is what we require to hear the voice of God most clearly?  As much I would like to think not, this is often true.