Easter Sunday 2019

 Easter Sunday (2019)

(Acts of the Apostles 10:34, 37-43; Colossians 3:1-4; John 20:1-9)

My dear Brothers and Sisters in Christ, on this glorious day let us look at one verse in our Gospel passage which speaks volumes about our Risen Lord.  You heard that both John and Peter ran to the tomb; John, being the younger, arrived first and:

Stooping down and looking in, saw the linen cloths lying there; yet he did not go in.

Peter, coming next, characteristically went straight into the empty tomb where:

He saw the linen cloths lying there, and the handkerchief that had been around (Jesus’) head not lying with the linen cloths but folded together in a place by itself.

Now, just recently, St. John told us about Jesus miraculously bringing Lazarus back from the dead and out of the tomb:

Jesus cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with grave-clothes, and his face was wrapped with a cloth.   (11:43-44)

There, Lazarus came out of the tomb at Jesus’ command, but he appeared:

bound hand and foot with grave-clothes and his face wrapped with a cloth.

The fact that he was still bound in his grave clothes signified that he was not totally free from death; he would needs face death again.  For the present time, however, Jesus said to those around:

Loose him, and let him go.

As you can see there was a big difference between Lazarus’ being raised and Jesus’ Resurrection, for when Jesus rose He left the linen cloths behind:

Simon Peter saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself.

Jesus rose totally from the bonds of death, never again would He be subject to them.  Lazarus, on the other hand, had come out of the tomb “bound hand and foot with grave-clothes, and his face was wrapped with a cloth”. 

Let us consider further the linen cloths left behind in Jesus’ otherwise empty tomb, and, in order to help us, let us recall how Jesus later appeared to His disciples for the first time:

(That) same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be with you." (John 20:19)

The doors were locked, and they remained locked, just as if no one had entered.  However, Jesus had been able to enter the room, because closed -- even locked -- doors presented no obstacle to His Risen Body.  It was like that with the burial cloths and the kerchief: though Jesus had risen, the burial clothes remained as whole as they had been when wrapping His body, save that now they enclosed, wrapped nothing; the head-cloth, however, the kerchief which had been round His head, was now neatly folded and separate from the body cloths.

The message of the grave-clothes, as with that of the closed and locked door in the upper room, was that the Risen Lord was now glorified.   Lazarus had been called back to ordinary earthly life; Jesus had risen to a new and glorious life not destructive of this creation – witness the burial cloths that had wrapped His body -- but partaking of, sharing in, that heavenly Kingdom which He had proclaimed to be close at hand.

And if we now pay yet closer attention to the kerchief we find that it might have its own particular message for us.  The kerchief, which was generally used to cover, protect, one’s head and also for carrying money, was used in funerals to wrap the head in such a way that the jaw bone was prevented from falling open, thus preserving the dignity of the dead person.  The special mention of the kerchief being separately placed and neatly folded can be understood and appreciated as a preservation of Jesus’ Messianic dignity, a sign that Jesus’ proclamation of the Good News of salvation was eternally valid and would never be silenced: the fruit of His labour and the fullness of His teaching needing only to be wisely matured and faithfully handed down through the ages by the Church He had established on the rock-witness of Peter and the testimony of His chosen Apostles under the guidance of His own final and supreme Gift, His most Holy Spirit.

It is now time, therefore, to turn our attention to the supreme Christian mystery, that of the most Holy Trinity: God the Father, God the Son, and God the Holy Spirit; three divine Persons, one God.  How are we to think of this?

God the Father, to be Father, must have a Child -- His Son, the Bible says.  God the eternal Father, therefore, eternally begets His only beloved Son, Who is like Him and equal to Him in all respects, save that the Father is the Person Who begets whereas the Son is the Person begotten.  Thus, the Father and His only-begotten Son are eternally One in the power of that begetting -- that uniting power of their mutual Love -- which is the Holy Spirit.  The Holy Spirit is called God’s Gift, for in and through Him the Father and the Son give themselves to each other in total knowledge, understanding, appreciation, and love; and that is why, when God – Father, Son, and Holy Spirit -- determined that the Son should become man in the Incarnation, He was sent -- as Son -- by the Father and conceived as a human being in the Virgin’s womb by the Holy Spirit.  Moreover, when His earthly life had run its course, we are told in the letter to the Hebrews, of the Holy Spirit uniting the Son to His Father in Jesus’ very act of dying:

Christ, through the eternal Spirit offered Himself without spot to God, (to) cleanse your conscience from dead works to serve the living God! (9:14)

Therefore, when the Son, after His Passion and Death, was raised to new and eternally glorious life, the Scriptures tell us that both the Father and the Spirit raised Him.  We read Paul preaching the Gospel to the Jews at Perga (Acts 13:32-33):

We declare to you glad tidings -- that promise which was made to the fathers.  God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: 'You are My Son, Today I have begotten You.'   

Yet when writing his letter to the Romans (1:1-4) the same Paul also says:

Jesus Christ our Lord … was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

St. Peter likewise mentions the Spirit:

Christ also suffered once for sins … being put to death in the flesh but made alive by the Spirit. (1 Peter 3:18)

Through His Passion and Death, as the letter to the Hebrews tells us, Jesus had been brought to perfect Sonship in His humanity:

Though He was a Son, yet He learned obedience by the things which He suffered; and having been perfected, He became the author of eternal salvation to all who obey Him. (5:8-9)

And now, the Risen Jesus, having being raised by the Father and glorified in His human flesh by the Spirit -- perfect man and perfect God -- has become the perfect channel through Whom we are able to receive the divine Spirit into our poor, sinful, lives.  For Jesus, Son of the Father and Giver of God’s Gift, comes to us now in the Eucharist so that we, who are of earthly flesh and blood might, by receiving His glorious Flesh and Blood, be able to share in His Holy Spirit; whereupon, that Spirit of holiness -- the bond of love and power uniting Father and Son -- begins to form us, in the likeness of Jesus for the Father.

As of old, the Ark of the Covenant had tabernacled God’s Law for His chosen People, so, when He Who had been long-promised came, it was Mary who housed and nourished Jesus in her womb.  Today Mother Church is the treasure-house where Jesus is ever-present to His people by His Word and in the Holy Eucharist, and it is Mother Church who, by the Gift of His Spirit and according to the model set for her by Mary, now

treasures and ponders in her heart

all that Jesus taught and did (Luke 2:19, 51).  All who live by faith in Mother Church’s proclamation of Jesus receive, through her, the Gift of His Spirit, so that they might be formed into a true likeness of Our Lord and Saviour, and as adopted sons and daughters of the heavenly Father.

People of God, wonderful things have been done for us this Easter: through oneness with Jesus our Saviour and by the power of His most Holy Spirit, our Comforter and Strength, we -- in all our daily endeavours to walk along the way of Jesus -- are offered union with the Father as St. Paul said:

You (have been) raised with Christ, (so) seek those things which are above, where Christ is, sitting at the right hand of God.  Your (real) life is hidden with Christ in God, (and) when Christ who is our life appears, then you also will appear with Him in glory.

Let us therefore strengthen our faith, as, with deepened understanding in our minds and renewed joy in our hearts, we proclaim our own Easter hymn of praise and thanksgiving, saying: Glory be to the Father, and to the Son, and to the Holy Spirit, in holy mother Church for ever and ever.  Amen.

Good Friday 2019

 Good Friday 2019.

Dear Brothers and Sisters in Christ, today we are called to consider an absolutely essential aspect of our Catholic -- which means universal -- Christian faith.  We should not, and indeed cannot, identify Christian values with those currently prevalent in our Western part of the world, because our present, secularized, Western culture is most seriously wrong, for example, in the exaggerated emphasis and value it puts on living long to experience and enjoy all that life has to offer.  Because of this fixation on satisfying our human capacity for pleasure and fulfilment Western society has come to regard death as the end of everything that is desirable, and consequently views death, with all its concomitant forms of suffering, as something to be avoided above all else.  It is time, therefore, for modern, secular, self-satisfied and non-believing, Westerners to learn from the attitude of other great cultures, in this case of Japan and Islam – yes, even from some former world-war and some present world-turmoil opponents – who believed and believe that  death can be regarded as a possible gateway to future glory, and who can, therefore, gladly embrace death for what they consider to be a worthwhile cause.

Now, although we Catholics and Christians could never accept the idea of political convictions being a worthy cause for deliberate self destruction, and while the manner in which certain  former adversaries deliberately chose to kill themselves and die along with  their opponents alarmed and amazed us; and although the notion of heavenly glory so frequently imagined by simple ISIS enthusiasts and proclaimed by manipulative leaders, is both degrading and earthly, nevertheless, the willingness of members of those two great cultures – Japan and Islam -- to sacrifice themselves for what they – rightly or wrongly -- saw or see as an ideal or belief, is something both truly human and worthy of admiration.

We Catholics can never resort to self-inflicted death, to self-destruction, as a direct means to express our hatred or promote our cause, because death cannot be of our free and deliberate choosing;  nevertheless, as Christians, we are called to become so freed from the fear of death, to be inspired with such love for what is divinely beautiful and true, that we can wholeheartedly embrace death when it is encountered for witnessing to Christ and expressing love for God or neighbour.  Today, however, our secularized Western societies are smothering Christians aspirations and dragging down believers into fearing death above all, something to be feared and avoided or at least delayed, at whatever cost; while saving life – except of course the lives of aborted infants – justifies almost anything.

Today, we Catholics and Christians need very much to remember that we celebrate GOOD FRIDAY, the day when Jesus, our Redeemer, Lord and Saviour, embraced death for love of His Father and sinful mankind.

Yes, People of God, today we Catholics celebrate Jesus’ death; and we must never allow ourselves to be led astray into mourning Jesus’ death.  We embrace, rejoice in, Jesus’ death, Jesus’ way of dying, Jesus’ use of death, for us; we lament, we mourn, we weep, for mankind’s (including individuals like you and me) killing of, hatred for, self-centred disregard of, Jesus, His truth and His love.  Jesus’ death we love and celebrate; it is our -- and mankind’s -- killing of Him and His that we both loath and mourn.

Our modern society in this much-changed country once known as Great Britain has come to admire mourning: many people today seem to think it good to say they cannot forget; forget what?  Of course, they cannot forget nor could anyone ever ask them to forget their loved ones whose memory deserves to be cherished.  However, what they should learn to forget, to put behind them, is their loss, which too many mourn, year after year after year!  In that mourning there can indeed be sincere heart-break; but also, there is far too much self-love; and such mourning is not for our Christian remembrance and celebration of Good Friday, for it does not proclaim any good.

Today, I say, we Catholics and Christians are called to celebrate Jesus’ dying, Jesus’ embrace of death, for us.  As for mourning, we mourn most certainly our own sinfulness, so like, indeed so one-with, that of those who actually killed Jesus two-thousand years ago; BUT our mourning compels us to tackle our sinfulness; we can hope and must aspire to overcome our sinfulness and thereby transfigure our mourning, by God’s grace.

Looking now, on this Good Friday, at the crucified Jesus, we recognize that, for Him, death was not the end but rather the climax of His life; it was not the loss of all that He had loved, but rather the sublime moment when He was at last able to give supreme expression to the love which had filled His life.  Jesus said, “It is finished”: that is, first of all, He was aware and content that He had completed the task His Father had given Him when sending Him into this world.  What was it that was finished?  Not simply the work of our redemption, because the full fruit of that has still to be gathered in over the ages by His disciples working in the power of His Spirit in the Church and in the world.  What then was already fully and finally finished as Jesus breathed His last?

It was Jesus’ constant and ever-more-consuming desire to give Himself entirely to the Father in His earthly life; to give true and full expression -- as much as the limits of His human body would allow Him -- to the consuming love He had for His Father (Luke 12:50):

            I have a baptism to undergo, and how distressed I am until it is accomplished! 

Our Good Friday Jesus was finally able to say, “Father, into your hands I commend my Spirit” with ineffable peace and joy, before He then deliberately breathing His last.  Life did not just slip listlessly out of His grasp: He wholeheartedly gave over His life in total trust to His Father.  This final and total gift of Himself to the Father was, in that way, the fullest expression He had ever been able to give of the love that filled Him.

For us Catholics and Christians therefore, death may even be supremely desirable, and can and should, most certainly, be hopefully reverenced and humbly embraced, because it offers us also a supreme opportunity to express our love for the Father, our trust in Jesus, our hope in the Spirit.

Palm Sunday Year C 2019

       Palm Sunday (C)                                        (Isaiah 50:4-7; Philippians 2:6-11; Luke 22:14 – 23:56)

We are gathered together here in solemn preparation for the Easter Passover of Our Blessed Lord Jesus Christ, and, on hearing St. Luke’s account of our Lord’s Passion and Death we have been struck by the horror of His sufferings and by His wondrously patient endurance.  Embracing the Cross, on the left hand by His total commitment to us and, on the right hand by His absolute trust in and love for His Father, He was, ultimately Himself, resting in the peace and joy of total fulfilment as our Redeemer and as the only-begotten Son of the Father.

Now, having listened reverently to that Gospel reading, let us turn our attention from the Lord to ourselves, His disciples; and, searching our self-awareness as honestly and dispassionately as we can, did we perhaps find that reading at times rather long and perhaps a little wearisome?   If so, that can be a humbling and somewhat depressing acknowledgement, in so far as we tend to think that if we were proper Catholics, if we were true disciples, we would not just hear of that holy event and find such hearing long and taxing, but rather would we experience it with hearts filled with deep sorrow and ardent longing.  And, inevitably, we vaguely fear that our lack of emotional involvement betrays some hidden fault or even serious failings on our part.

Let us, therefore, take a closer look at such unwanted weariness which can obtrude itself upon us at times when we would much prefer to experience fervent devotion.

First of all, we should be clear in our minds that we are here, above all, not to get emotional rewards for ourselves but to give ourselves, through devotion, whole-heartedly to God: those wretched words, ‘I don't seem to be getting anything out of it’, should never be part our thinking.

To that end, we need to be clear in our minds about the difference between emotion and devotion for they are not the same, nor are they necessarily found together.  Emotions express and affect our natural feelings, whereas devotion is the sign and measure of our supernatural commitment; moreover, our emotions are largely instinctive and self-centred whereas devotion is subject to our will and centred on God.  Devotion can, most certainly, benefit greatly when backed-up by the appropriate power of emotions; however, devotion is not necessarily diminished by the absence of emotions; indeed, devotion can be at its greatest when deprived of them.  Emotion, alone, is of no worth, its function is to assist what is more worthy than itself; devotion, on the other hand, is always solely and supremely commendable before God

Dear People of God, it is essential for us to recognize that we are sinners and that God alone is holy.  All the good we have, all that we can have, is His gift to us.  Therefore, we must never be surprised at our own weariness, dryness, or lack of emotional feelings on occasions like today, for that is a true, indeed the truest picture of us, for we are, of ourselves, barren and fruitless.

As Christians, however, our attention and expectation are centred on God.  He is good, and He has given His own Son to save us from our sinfulness.  What we have to try to do is what the Suffering Servant, in the first reading, shows us:

Each morning (he woke) to listen like a disciple to the Lord, making no resistance nor turning away.

Jesus woke like that, immediately; He was always immediately and most lovingly in His Father’s presence, listening, watching, and waiting.  We, however, can hope to grow in such wonderfully Filial dispositions by learning from the Scriptures and putting ourselves into the presence of God, obtruding ourselves on Jesus, as did, first of all, the blind beggar Bartimaeus (Luke 18) who so humbly and courageously drew Jesus’ attention to himself, a nobody, despite the hostility of the crowd; or, as did  Zacchaeus (Luke 19), an important civic figure in this case who, because he was short of stature, humbled himself -- despite the hostile mockery of onlookers – by resorting to climb a roadside tree that he might at least catch a glimpse of Jesus passing by on the road beneath.

And that, indeed, is what we are, in fact, doing here today: we have put ourselves in Jesus’ way, waiting and listening in case He might turn His gaze, see us, and speak to us as He did to blind Bartimaeus, or even come to dwell a little with us as He did in the case of Zacchaeus.  If He does neither of those things, we should have no complaint, it is His will and we have no claims on Him: whatever He does, we know that He does it for our true good and that He is right.  If, on the other hand, He does turn His glance our way, then we should gratefully accept those ardent emotions by using them as a spur to our devotion, endeavouring thereby to give ourselves back, in Jesus, to God our Father more completely and more wholeheartedly than ever before. 

Dear People of God, never let feelings engross you who seek to be true disciples of Jesus; for ultimately, it is only the straight and sure path of true devotion that follows Jesus heavenward; our emotions, on the other hand, can sometimes be like flowers bordering that path and rejoicing our hearts; or, at other times -- and perhaps more frequently – they can be like stones that would hinder us by cluttering the way or upsetting our balance.