Reimagine. Rediscover. Recreate.

MOTHER’S DAY

Traditionally, today is known as Good Shepherd Sunday because of the shepherd and the sheep who hear his voice.  Of course, it is also Mother’s Day – a day when we also celebrate our shepherds who have sheep who don’t always hear their voice!

It is a day when I always feel little awkward trying to reflect on the experience of motherhood.  The sanctity of the relationship between a mother and child gives me pause and leaves me humbled.  I don’t know if I could ever have enough courage to allow my soul to live inside another person, but as far as I can tell, that is often what mothers do.

Thus, I want to share a story I read from the book “Untie the Strong Woman” by Clarissa Pinkola Estes.

THIS IS PRIESTHOOD

Next Sunday, the fourth Sunday of Easter, is commonly known as Good Shepherd Sunday,because of the Gospel regarding the sheep who hear the Master’s voice.  And for that reason, it is also regarded as day when speak about vocations – to the priesthood specifically, though most homilist include all vocations.

However, my experience has taught me that today’s Gospel is really the more accurate one about vocations– especially to the priesthood.  Next week is the nice version – the much more attractive version.  This week is about the hard reality.

“Do you love me”, Jesus asks.  Then follow me to where you do not want to go.  Follow me and you will die, and it will be glorious.  This is the life of service and sacrifice.  This is priesthood.  And it is not that I don’t wantto go, but rather, I am mindful of the death that is required.

These days there is a lot of talk about priesthood and a great deal of criticism, but today I think I would like to speak about it all from a different point of view– from that of today’s Gospel where love leads us to follow no matter the costs.

THE MOTIVATION OF CHANGE

What is it that Thomas couldn’t believe?  That Jesus rose again?  That Jesus appeared to his friends?  Perhaps it was that he and his friends would be able to do even greater works than Jesus? That they would have the power of the Holy Spirit to forgive sins and transform the world?  That they could set a foundation, then, for what we do today?

Admittedly, that is a little hard to believe.

I think we, too, would do well to assess our belief.  Do we really believe that we are capable of all that Jesus did?  Do we really believe that we can do the miracles we read about in the Bible?  Do we really believe that our forgiveness is also the forgiveness of God; and likewise, that what we cannot forgive, is held against them and us?

Every year we hear this story of Thomas right after Easter.  We hear it because we all struggle with believing in the promises of Christ.  Perhaps you are more doubtful of those promises this year than in the past.  Perhaps you can believe more easily.

MYSTERIES WE DON’T NEED TO SOLVE

Over the past few days, we have been contemplating the limitations of our own mentalities – how we tend to think that everything is limited.  The resurrection, it seems to me, is the ultimate example of God’s abundance.

Nothing is impossible with God.  The rules simply do not obey.

In 1965, the Late Jewish Rabbi Abraham Heschel wrote, “As civilization advances, the sense of wonder declines.  I argue that this sense of wonder – which we most certainly best see in our children – is humanity’s most compelling trait.  It is the seed of innovation and progress; the stimulus of love and relationships; and it is what leads us here – to a place where we can encounter that magnanimity of God in a single piece of bread.

THE ABUNDANCE OF GOD

We said yesterday that THIS is the instruction manual.  This is the path.  At its most basic level, what we learn from last night – the Last Supper and the washing of the feet – is that the love of God and love of neighbor are not two commands, but one.  Our service to one another breaks down the scarcity mentality that usually drives our decisions and actions.  Our service to each other challenges our competitive mindset and upsets our imposed pecking orders.  The service that flows from our encounter with God in the sacrament reminds us that we will always have enough because the well-spring will never be exhausted.

But service is not simply a decision.  Today reminds us that service, in God’s name, is a sacrifice.  Because this isn’t just doing some random act of kindness (thought that can be part of it) – the service to which we are called – the service with our participation in the communion of God requires will stretch us. It will require that give everything, if we take it seriously.

It requires THIS.  It requires the death of our own ego.

But death gives way to life.  And emptiness allows for abundance.  The more of yourself that you allowed to be carved away, the more abundant you allow God to be.

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.