Fifth Sunday (A)

(Isaiah 58:7-10; 1^st. Corinthians 2:1-5; Matthew 5:13-16.)

My dear brothers and sisters in Christ, if you take your mind back to our first reading from the prophet Isaiah you will recall the words:

Then will your light shine like the dawn and your wound be quickly healed over.  Your integrity will go before you and the glory of the Lord behind you.

There, once again -- and following on from last week -- we have the word “integrity” opening the way for that devilishly human pride which bases itself on “my integrity”, my personal, my professional, integrity.  No other versions of the bible that I can find use that word “integrity”; they all, once again, translate the Greek word involved as “righteousness”, a word which speaks, not of us, but of God, for righteousness is God’s prerogative, it is His gift, and the result of His healing.  And that is precisely what the prophet is speaking about when he says, “your wound will be quickly healed over”, for In this reading healing is in question: God wants to heal sinners from the sting of sin and the wound of pride; by His help they will recover, and that recovery will be backed up subsequently by the glory of the Lord.  All is God’s gift, there is no room here for proud assertions of personal integrity; for God’s healing is not like the work of some picture restorer, cleaning away the grime of ages and revealing the original beauty of some painting in all its integrity; on the contrary, by His gift of divine righteousness God is -- for Jesus’ sake -- saving what we have most seriously blemished, and bestowing what we have never known:

Then your light shall break forth like the morning, your healing shall spring forth speedily, and your righteousness shall go before you; the glory of the LORD shall be your rear guard.

This healing of the sting of sin and the wound of pride thanks to God’s merciful gift to us in Jesus, this abiding and sure protection given by His glory which follows us, is the source and the shield of our “righteousness”, that righteousness which makes us, “the salt of the earth”, and “the light of the world”.  And this our light, must shine in the sight of men, not as a witness to our personal integrity, but, as Jesus said, to “glorify your Father in heaven”, whereby we become living members of Him Who summed up His whole life in the words:

(Father) I have glorified You on the earth. I have finished the work which You have given Me to do (John 17:4);

living members of Him Who wanted even His final act of dying on the Cross to serve the very same end:

Father, the hour has come. Glorify Your Son, that Your Son also may glorify You (John 17:1).

And so, in order to fulfil our vocation as members of that beloved Son, we have to recognise that we are special, not as a result of our own personal integrity but by God’s special gift to us in Jesus; a gift we have received because we have a special work to do in the world, with Jesus, for the Father:

You are the salt of the earth; but if the salt loses its flavour, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

Our realising that “righteousness” is the gift of God thus becomes tantamount to the awareness of our “responsibility” before God: we cannot allow our life in Christ to become tasteless by adopting worldly standards.  If we look closely at Jesus’ choice of words to describe His disciples: ‘salt of the earth’ and ‘light of the world’ we will understand that both ‘salt’ and ‘light’ are self-less words, so to speak.  Salt in the ancient world was widely used to preserve food items, and even today to give ‘taste’ to food; of itself salt is nothing.  Likewise, light serves to illuminate whatever is there for us to see and, of itself, apart from the things it illuminates, light is nothing.  That self-less character which Jesus would like to see in His disciples was well exemplified in the first reading, where Isaiah advised:

If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness; if you extend your soul to the hungry and satisfy the afflicted soul; then your light shall dawn in the darkness, and your darkness shall be as the noonday.

Paul, likewise, told us that he deliberately centred his converts’ faith on Jesus by making himself and his preaching as unpretentious as possible:

Brethren, when I came to you, I determined not to know anything among you except Jesus Christ and Him crucified.  I was with you in weakness, in fear, and in much trembling.  And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.

Paul, ‘salt of the earth’, sought to preserve his converts by proclaiming and glorifying not himself but Jesus, alone and entirely.

One of the characteristics of some modern, self-styled religious, people is that, first and foremost, they are looking to get something out of religion for themselves, here and now.  They want to hear and experience something new,  something that will, hopefully, free them from the weariness of what they have long been aware of and accustomed to yet have never known or experienced.  They want to feel the power and know the excitement of being swept along by supercharged communal emotions or the surreal, oriental, bliss of being surrounded and lulled by a scented and gently swirling fog of mystery.  Such people are -- possibly unaware to themselves -- centred on their own earthly feelings and experiences, and they find Christianity which speaks of a transcendent God quite boring, especially when the Christian message is proclaimed with clarity to their minds while they are hoping to have their emotions directly addressed with their minds left comfortably disengaged.

The apostle Paul said that, being acutely conscious of his own personal weakness, He proclaimed the mystery of God ‘in fear and much trembling’, desiring above all that his people's faith should rest on the power of God, not on the wisdom or cleverness of men who can speak words that are almost salacious in their ability to delight and sway their hearers.

But there, you might think, is something that needs further explanation:

Paul speaks of the power of God, and displays of power are, surely, just what our worldly religious people want to see and experience?

Yes, that is indeed the case.  But the power of God of which St. Paul speaks is never displayed: it is, indeed, sometimes exercised for the encouragement and benefit of people in particular circumstances hearing the testimony of God for the first time, or, striving – under difficulties -- to live according to His teaching.  However, God's exercise of power on such occasions and for such people is not a display of spiritual fireworks to make all who witness it gape, but rather a rare  and short-term intensification of what is God’s continuous and invisible battle in and through the Church for the minds and hearts of men and women of all times and all cultures against the abusive and tyrannical rule of Satan over this world; for there is no power other than that normally unseen power of God’s grace in Jesus’ Gospel through the Church that can rescue mankind from their fallen, sinful, state.  Today, in our affluent society, we see the awful consequences arising for ordinary individuals when society as a whole acquiesces under the power of Satan and opts for the wages of sin: ever more and more disgusting and degrading exuberances of evil appear in our midst against which the miserable fig-leaves of human self-righteousness and the rule of politically-correct law are powerless to control, let alone redress.

People of God, Christians, above all Catholics, have to try to be salt of the earth and light of the world.  Salt was used, as I said, in the ancient world to preserve food from corruption; and those disciples of Jesus who do not resist the corruption of evil, have become like tasteless salt, as Jesus said:

good for nothing but to be thrown out and trampled underfoot by men.

Likewise, a light is meant to show the way, to lead in the right direction. Catholics who do not, in any way, lead along that way, but always follow, consistently excusing themselves saying that 'what everyone else is doing can't be that bad', are not true Catholics, not authentic disciples of Jesus, at all, and too many of them, sadly, end up indulging themselves in the pleasures of darkness: they follow the pagan majority into fornication, divorce, adultery, and contraception; they steal, they malign, and they lie.  Indeed, there are some who do such things and then parade their personal integrity – and consummate their sin -- by receiving the Eucharist with oodles and oodles of hypocrisy but no confession, no contrition.

People of God, be simple and sincere before God in all your dealings, and do not fail to be quietly but totally confident in Jesus’ promise that, because you are His disciples, you are indeed the salt of the earth and the light of the world, and all the witness that you bear for Jesus will, ultimately, bring forth fruit both ‘pleasant and desirable’ for God’s people.  Do not be eaten up with concern for yourself and your standing among men, but rather, trying to be true to Jesus and His teaching in Mother Church, trust in God and allow Him to take care of you, for He is the unfailing Shepherd of His flock.  In that way the prophecy of Isaiah will be verified in you and for you:

Your light shall break forth like the morning, your healing shall spring forth speedily, and your righteousness shall go before you; the glory of the LORD shall be your rear guard.  Then you shall call, and the LORD will answer; you shall cry, and He will say, 'Here I am.'

Fourth  Sunday (Year A)

(Zephaniah 2:3; 3:12-13; 1^st. Corinthians 1:26-31; Matthew 5:1-12)

Once again, People of God, we have the Sermon on the Mount for our Gospel reading.  We are given it again because it is indeed a compendium of the Good News brought by Christ to promote glory to God in the highest and bring peace on earth for all men of good will.  However, it is to be approached today from the point of view of the accompanying readings  from the prophet Zephaniah and St. Paul’s first letter to the Church he founded in Corinth.

Our reading from the prophecy of Zephaniah started with the words:

Seek the LORD, all in the land who live humbly, obeying His laws; seek righteousness, seek humility; it may be that you will find shelter on the day of the LORD's anger.

Notice the subtle difference between the translation before you which says “Seek integrity”, and the version I have just quoted which prefers: “Seek righteousness”, which is also the choice of all the other versions I can lay my hands on.  The difference is this: “integrity” is very frequently used today in the phrase “personal integrity”, meaning, “true to oneself”.  The modern understanding of personal integrity requires that a man or woman speaks his or her own mind and behaves according to his or her own feelings or opinions with an open and probably somewhat bullish "I am what I am" attitude; in doing so they may speak of their own ‘conscience’ but by that they do not usually mean to imply that they are being obedient to God in such words or actions.  On the other hand, the translation “righteousness” is not, in its essence, in any way personal to us, it is personal only to God, and “seek righteousness” means “try to put on the holiness of God”, it requires that we learn from Him what is right and what is wrong, what is true and what is beautiful.  In order to “seek righteousness” we need to be prepared to die to ourselves and our opinions, to our own passions and sinful inclinations, and learn how to walk in the ways of Christ by the power of His Spirit, in order that, walking along such ways, we may, gradually, become ever more truly children of God.  True to Him Who is our heavenly Father, not to our own pseudo-integrity and sinful selves.

The great gulf between the translations ‘seek integrity’ and ‘seek righteousness’ becomes especially clear when we realize that the greatest sinners are often  those who are most proud of their own personal integrity, which, approximating to the supreme sin of personal pride, is the Devil’s own pseudo-virtue and totally opposed to God’s righteousness.  That is why the prophet Zephaniah declared in the name of the Lord (3:11):

I shall rid you of your proud and arrogant citizens, and never again will you flaunt your pride on My holy mountain.   I will leave in your midst a meek and humble people and they shall trust in the name of the LORD.  

And to confirm this vision of a purified Israel, Zephaniah’s prophecy ends with words evoking the thought of Mary:

Sing, O daughter of Zion!  Shout, O Israel!  Be glad and rejoice with all your heart, O daughter of Jerusalem! (3:14)

Mary the supreme daughter of Zion and purest flower of Israel; Mary, the handmaid of the Lord, beloved of God because of her humility!  With her, how far we are, indeed, from the modern understanding of personal integrity which makes the hearts of so many people today totally unresponsive and indeed seemingly impervious to God’s offer, in Christ, of true righteousness, because such divine righteousness can only enter the hearts of those prepared to hear with faith and respond with humility to Jesus’ Gospel call:

Repent, for the kingdom of heaven is at hand.  (Matt 4:17)

St. Paul in today’s reading taken from his first letter to the Corinthians tells us:

He who glories, let him glory in the LORD;

for, as he explains:

            no flesh should glory in (God’s) presence.

Paul is there reminding his Corinthian converts that God had not chosen them because they were particularly wise, or politically important, nor because they came from noble families; indeed, he said, it was because God wanted to shame those who are wise and strong in the world’s estimation -- those most proud of their personal standing, achievements, and integrity -- that He chose what is foolish by human reckoning: the weak, and those whom the world regards as common and contemptible.  Not, indeed, that God loves ignorance or lack of moral fibre; but rather that He wants to give us true virtue, heavenly wisdom, and divine strength, gifts that will free us from the chains of sin and allow us to fulfil our authentic selves by becoming, in Jesus, God’s true children.  In order to change the old stale water of our stagnant lives into best wine God must first of all get rid of the illusory human righteousness involved in the phrase “personal integrity”; for it is only when that has been shown up in all its deceitfulness can He then make us, as Paul says, members of:

Christ Jesus, who became for us wisdom from God -- and righteousness and sanctification and redemption.

People of God, observe how wisely, how lovingly, Mother Church tries to lead us to a true and fruitful understanding of Jesus in the Scriptures!  These two readings from Zephaniah and St. Paul are essential if we are to be able to understand and try to live the message of Christ’s Sermon on the Mount.  It is our human pride, our human self-esteem, which so blinds us that we are rendered unable to recognize what is true and what is false, what is real and what is illusory, what is ours and what is of God.  The gentle, who do not fight for power, the merciful, who are unwilling to condemn, the peacemakers, who refuse to malign others, such people cannot prosper on a diet which feeds “personal integrity”, because they find it poisonous.  Neither can the worldly man of great personal integrity understand what he regards as the weakness of those who do not fight for power, the indecisiveness of those who are unwilling to condemn, the flabbyness of those who, in order to preserve peace, are loath to speak ill of others.  And, of course, the worldly man, eager to assert and stand up for his own personal integrity, is bound to be somewhat disgusted with what he would regard as the insipid and servile attitude of those whom the prophet so lovingly mentioned in our first reading:

the remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths.

Of course, the words of Jesus at the end of the Beatitudes are absolutely alien to those who pride themselves on their personal integrity; they are not so much mysterious words, as utterly ridiculous words depicting a somewhat despicable attitude:

Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.

For us, however, those are words of the utmost moment to which we must give some special attention.

‘Blessed are you when they … ‘   Who are they?  Up to now Jesus has spoken about ‘those who mourn’, ‘the meek’, ‘those who hunger and thirst for righteousness’, ‘the merciful’, ‘the peacemakers’, ‘those who are persecuted for  the sake of righteousness’ …. But, then, all of a sudden, He speaks of they  who do the hateful things:

            Blessed are you when they insult, revile, and persecute you.

Who, I ask again, are these they?

Surely Jesus must be referring to some, perhaps many, who have already begun to show such hostile, contemptuous,  to Him and His disciples.  And they are with us today, aren’t they, most confidently showing their faces and proclaiming their opinions and opposition for all things Christian and Catholic.  You should notice, therefore, People of God, why you, we, Catholics and Christians generally, are the butt of so much ribaldry and the objects of so much antipathy and distaste, it is because of Jesus:

Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.

The opposition, mockery, and loathing shown to Christians and Catholics will not be because you are John Soandso, Margaret Whatshername, Mr. This or Mrs. That, but simply and solely because you are a Christian.   You as an individual are, in the world’s estimation, lost in hatred of Christ … and that is why Jesus said ‘Blessed are you’ when such things happen because that is the sort of Catholic and Christian you are called to be, totally Jesus’ …. Living in the Church which is His beloved Spouse and supreme Witness, by His own Body and Blood whereby He nourishes us and the Holy Spirit He bestows upon us; proclaiming, loving and living the Faith and Hope which His words have generated within us; aspiring towards our only Father Whose Kingdom is in Heaven and Whose lordship extends through all the earth and by Whose loving Providence countless brothers and sisters who have witnessed before us are awaiting and encouraging us in our pilgrimage of testimony.

Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.

For all who, as authentic disciples of Jesus and children of Mother Church, have abandoned the sordid garments and worldly aspirations of personal integrity, and have put on, instead, the righteousness of Christ, those words are, indeed, both eternal and true; words that lead us to confess the truth about Jesus together with the very first disciples -- Peter and the holy apostles -- who said:

Lord, You alone have the words of life.

Second Sunday of Year (A).

(Isaiah 49:3, 5-6; 1^st. Corinthians 1:1-3; John 1:29-34)

In the first reading, taken from the book of the prophet Isaiah, we heard that God, speaking of the promised Messiah, said:

It is too slight a task for Your, as My Servant, to restore the tribes of Jacob, to bring back the survivors of Israel; I shall appoint You a light to the nations so that My salvation may reach earth’s farthest bounds.

Out of all the nations on earth, God had specially formed, cherished and taught, one people, which became known as Israel, God’s Chosen People.  By the time of Isaiah that teaching and cherishing had been ongoing for over a thousand years, and Isaiah himself was one of a line of prophets sent by God to His Chosen People to form a Servant worthy and able to take His name and His saving Word to the whole world.  Israel, however, could not be the definitive Servant of God’s salvation because Israel herself was, in her degree, also sinful; rather, she would be the stock from which that Holy Servant would ultimately rise Who would be uniquely able to fittingly reveal the Name, proclaim the Word, and show Himself to be the Salvation, of God for the whole of mankind.

By means of the Old Testament covenant God ultimately prepared a people able to bring forth the wondrously holy and sublimely beautiful Mary of Nazareth, of whom we read in the Song of Songs (2:1):

            I am the rose of Sharon, and the lily of the valleys, a lily among thorns.

Uniquely endowed, she it was who would welcome and nurture the Son-of-God- made-man as foreshadowed again in the prophecy of Isaiah:

Rain righteousness you heavens, let the skies above pour it down, let the earth open for it that salvation may flourish.  (45:8)

In Jesus, not only the Chosen People are called to become children of God in the beloved Son of God, but also the Gentiles -- who for millennia had walked in darkness and lived under the shadow of death -- are to be evangelized, invited, and empowered, to turn from their former ways and embrace the Good News of Jesus brought to them by the universal Church founded upon the Apostles.   The proclamation of the New Testament is, indeed, God’s offer of salvation to all nations through faith in Jesus the Spirit-anointed-Saviour Who brings ‘glory to God in the Highest and on earth peace to men of goodwill’, for mankind is to become one again in Jesus, sharing, as adopted children, a heritage in the Kingdom of the Father, a heritage which the only-begotten-Son won for them by shedding His blood on the Cross of Calvary, a heritage for which the Spirit bequeathed by Jesus will prepare them. 

We should be filled with gratitude, People of God, as we think on this: God trained the Jewish people for 2000 years, and then, in His immense mercy and goodness, put us -- in Jesus -- alongside and together with those He had chosen and cherished for so long!!  As St. Paul told the Christians of Rome (Rom. 11:16-17):

If the root is holy, then the branches also are holy. And you, a wild olive shoot, were grafted in to share the rich root of the olive tree.

Let us now turn to today’s Gospel passage where you heard John the Baptist, the forerunner of the promised Messiah, revealing Jesus to the Jewish people:

“I did not know Him; but the reason why I came baptizing with water was that He might be made known to Israel." John testified further, saying, "I saw the Spirit come down like a dove from heaven and remain upon Him.  I did not know Him, but the One who sent me to baptize with water told me, 'On whomever you see the Spirit come down and remain, He is the one Who will baptize with the Holy Spirit.'  "Now I have seen and testified that He is the Son of God."

You remember the scene, surely, when Jesus was coming up from the waters of the Jordan used by John for his baptism?  It was then -- when Jesus was dripping with water -- that John saw the Spirit coming down upon Jesus in the form of a dove, -- the symbol of peace -- here signifying the peace between God and man, and among men, which Jesus, the promised Prince of Peace, would bring about.

Think of that scene, People of God, and then remember the words Jesus was later to say to Nicodemus, a leader among the Jews:

Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (Jn. 3:5)

Water and the Spirit: what did they mean for the Jews and the Gentiles, both called in Christ, the Saviour of the whole world, to become God’s children?  Listen, and wonder at the wisdom, the beauty, and the goodness, of God; for, in order to save mankind from the bonds of sin and death, God had to convict mankind of their sinfulness, in order that they might turn from sin, reject it, and embrace -- gratefully and wholeheartedly --  God’s offer of eternal life in Jesus.

The Chosen People, had, over thousands of years, become a supremely spiritual and moral people; and yet, although they had been given a Law which was holy, they had, in their observance of that Law, become ever more reliant on their own efforts: they had come to think that they were able to observe that Law by themselves and imagined they could, in that way, prove themselves worthy to be  the Chosen People of God.  They came to regard themselves as having been chosen, not out of God’s boundless mercy, but because of their own particular spiritual superiority and ability; to believe that God had been right in choosing them, because they, above all other nations, had the strength of will and moral character to keep His Law.  There, People of God, we recognize the sin of the Jews: spiritual pride.

In this scene by the Jordan where John was offering a baptism of repentance, the Jewish people were being told that it was only by God's free gift of the Holy Spirit -- to be given through Jesus the Lamb of God -- that they could practice a holiness acceptable to Him Who is the all-holy One: only by God’s Gift, which is the Spirit, the Holy Spirit, the Spirit of Holiness, could they become holy; and the Spirit was wholly Jesus’ to give, which is why the Spirit was to be seen descending and resting upon Jesus as He came up out of the waters.

The Gentiles on the other hand, although they had risen to great cultural and social heights in the ancient empires, and more recently in the glories of Greece and the achievements of Rome, nevertheless, they had become morally degenerate despite all the truths they had glimpsed, the beauties they had created, and the grandeur of the social fabric they had established.  They had sunken into all sorts of moral abominations and for this the Jews despised them, despite being subject to Rome’s omnipresent military power.

St. Paul, himself born and reared as a strict Pharisee, expressed this awareness of the Jews with regard to their conquerors when he wrote to the Romans:

Although they (the Gentiles) knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. …. God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are worthy of death, not only do the same but also approve of those who practice them.  (Rom 1:21-32)

There you have the Gentiles’ sin: wallowing in abominations for which they needed to become repentant if they were to be washed clean; a cleansing symbolised by the water dripping off Jesus as He came out of the waters of the Jordan. 

Water and the Spirit for the cleansing of Jews and Gentiles: water and the Spirit, whereby Jesus would assume and redeem the sins of the world!  The whole of human life had been infected with the sin of Adam from its lowest depths to its highest achievements: social life, intellectual vigour, and spiritual aspirations, all had been stained by the Gentiles’ lust for pleasure and power and the spiritual pride of Judaism; all had to be convicted of sin in order that forgiveness and fulfilment could be offered to all.

People of God, as we recall these truths, let us rejoice with the deepest gratitude to the Father Who sent His beloved, only-begotten Son as:

The Lamb of God who takes away the sin of the world;

let us have generous appreciation for that people specially chosen of old to prepare the coming of Him Who -- as the Glory of Israel and Light of the Gentiles – now offers peace and salvation to all who believe in His Name; let us, finally, open our hearts to embrace His gift of the Spirit Who -- as the eternal bond of love between Father and Son -- wills to make us members of the heavenly Family and eternal Kingdom of God the Father.