31^st. Sunday Year (A)

(Malachi 1:14 – 2:2, 8-10; 1^st. Thessalonians 2:7-9, 13; Matthew 23:1-12)

My dear brothers and sisters in Christ, our readings today are very topical: we are told of some priests who lead people astray by their bad example and faulty teaching, and, if we are to be fair, of some lay-people who promise much but produce little.  Surely, there should be something here for us to get our teeth into, so to speak, for a short while.

If we take a look at the lay person mentioned in the full first verse of our reading from the prophet Malachi:

‘Cursed be the swindler who has a male in his flock and vows it, but sacrifices a blemished animal to (Me),’ says the LORD of hosts, for I am a great King.

There, someone vows to offer a fine animal in sacrifice to the Lord, but then, after second -- and secret -- thoughts, substitutes a blemished and unworthy one in its stead; no doubt saving himself some considerable money thereby. 

It is the same today, People of God, how many there are, seemingly fine Catholics in appearance, who in no way live up to the impression they give in parish life.  They may be relatively well off but put little or nothing on the collection plate; they may speak right words but with no ring of sincerity; they frequently criticise but rarely help; and though requiring certain standards, such as clean pews and nice flowers, they can never find the time to join any rota for church cleaning or the provision of flowers.  I don't wish to stress the point, however, for no one living in a parish today can be ignorant of what I am describing, unless, perhaps, they are themselves among the culprits.

Then we heard of some priests of the tribe of Levi dishonouring the Lord:

‘And now this commandment is for you, O priests.   If you do not listen, and if you do not take it to heart to give honour to My name,’ says the LORD of hosts, ‘then I will send the curse upon you and I will curse your blessings.’

Pope St. Gregory the Great, who sent St. Augustine to bring the Catholic faith to England way back in the year 597, over 1400 years ago, bitterly complains in one of his sermons that though there were, in his day, thousands of priests in the Church, very many of them did not do the work required of priests:

Look how the world is full of priests, yet only very rarely is one of them to be found at work in God's harvest.

There is no doubt whatsoever that things are much better now in that respect, for the great majority of priests do give themselves, more or less whole-heartedly, to work in God's vineyard.  Nevertheless, human sinfulness, ignorance and weakness, are still part of every man and woman's make up, and so there are today instances, of which even one is too many, of priests dishonouring the Lord, as we heard from the prophet Malachi in the first reading:

As for you (priests), (whereas) the lips of a priest should preserve knowledge, and men should seek instruction from his mouth, for he is the messenger of the LORD of hosts, you (on the contrary) have turned aside from the way; you have caused many to stumble by (your) instruction; …. you are not keeping My ways but are showing partiality in the instruction.

By their words and by the example of their lives they were causing people to stumble along the way: inducing and leading them into thinking wrong was right, and right -- as we might say today -- too rigid and out of date.

The Pharisees to whom Jesus spoke in the Gospel reading were neither priests nor simple lay-people.  They were religious leaders and guides, handing down the religious traditions of Israel which they interpreted according to their own group principles and practices.    In that way the Pharisees also were partial in their instruction: smothering the observance of the Law with the stifling burden of their own innumerable regulations and restrictions; which earned them these words of Jesus:

They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger.

You notice that Jesus had not failed to notice how adept they could be at excusing themselves from the observation of regulations and restrictions to which they would bind others.  The Pharisees tended to pride themselves on their strict observance and detailed knowledge of the Law, and consequently they were inclined to despise others who were neither so learned nor so meticulously observant as themselves.   Pride easily led them to arrogance.

Today, however, People of God, it can happen that priests who fail the Lord and their people do so, not out of a perverse or domineering attitude towards people but, from a mistaken understanding of how to honour the Lord.  They want to make Him more easily appreciated by their people, more immediately likeable and understandable, and so they seek to make themselves -- as His servants and representatives -- popular with, liked by, the people to whom they have been sent.  Therefore some try to appear always happy and witty;  while others try to show themselves as understanding and sympathetic under all circumstances, studiously avoiding any appearance of teaching with authority, correcting or reproving.  St. Gregory the Great speaks of this in his 'Pastoral Rule' saying:

Just as thoughtless remarks can lead people into error, so also ill-advised silence can leave people in their error … Negligent religious leaders are often afraid to speak freely and say what needs to be said – for fear of losing favour with people.

Besides keeping silent for the sake of popularity – and remember, they think they are making Jesus popular too -- such priests may also pursue the same end by over-adapting the Gospel truth to modern opinions and expectations: the Gospel's strictures being softened; hard words of Jesus passed over or explained away, while those of the apostles (especially St. Paul) being omitted altogether.  The word 'Love' is much used instead of 'charity', and they seem quite unaware that 'love', in our world of today, can mean so many things; at times, things that are quite contrary to the Gospel. 

However, St. Gregory’s appreciation of what was wrong in the Church of his time goes much deeper and spreads far wider:

It is often the fault of those in their care that leaders are deprived of the opportunity preach … sometimes preachers are prevented from speaking through the sinfulness of those in their care, as the Lord says to Ezekiel: 'I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them; for they are a rebellious house.'  It is as if he had said quite openly: you are not allowed to preach, precisely because this people is not worthy to have the truth preached to it. (Wk. 27, Saturday reading)

In such situations priests can be encouraged in the pursuit of popularity by people who want to hear only good news, or those who want the priest to preach only that which they themselves are willing to accept and practice.

And so, People of God, it has always been the same: in the times of the Prophets, of Jesus Himself, of St. Gregory the Great about the year 600 AD., and still today in our times, there are some leaders and priests who go astray and fail both God and their people for reasons which can be quite complicated and where, at times, not only those leaders and priests are at fault but also the people themselves and even society as a whole.  Such is the situation for Mother Church today. 

‘Modesty’, ‘self-control’, and ‘discipline’ are, currently, publicly unacceptable words; and that means our people, mothers and fathers of our children, are afraid of, pretend to be ashamed of, those truly Christian virtues.  This is the result to a large extent of the truly virulent promotion of sexuality in all forms of public life and experience, entertainment and enterprise, and also of the liberal acceptance of personal so-called ‘freedom of expression’ no matter how deviant or unsocial it may be at times, and the only remedy lies with Christians and Catholics themselves who must be braver, more confident in Jesus and assured in the Spirit, and more decisive in their personal witness to  the truth, beauty, and strength of the faith they hold.  Such was indeed the most striking impression and supremely effective impact made by the early Christians on the pagan population of Rome in the times of persecution.

With the modern scandal of paedophile priests, however, the most serious failure of Catholic and Christian society to which they bear witness, the deepest evil and greatest danger in our midst, is not, ultimately, their sexual aberrations and cruelty, but their faithlessness and hypocrisy before God and the Church ….

Be very sure of this: no one given to fornication or vice, or the greed which makes an idol of gain, has any share in the Kingdom of Christ and of God.  Let no one deceive you with shallow arguments; it is for these things that divine retribution falls on God’s rebel subjects.  Have nothing to do with them.  Though you once were darkness, now as Christians you are light in the Lord. Prove yourselves at home in the  light. (Ephesians 5: 5-8)     

They do not believe in God for they do not believe that our God is a just God Who punishes evil; for, despite oft-repeated personal acts of abuse and secretly storing hundreds and thousands of photographs showing the abuse of others, they make use of, and continue in, their position as honoured Catholics:

Perverse and crooked generation whose faults have proved you no children of His, is this how you repay the Lord?  (Deuteronomy 32:5-6)

Being impervious to the judgement of God, failing to hold Him in reverential awe, they are shown to be without faith, for:

            The fear of God is the beginning of wisdom;

or:       The fear of God is the best part of knowledge (Proverbs 1:7).

However, we must not think something catastrophic is happening today in and to the Church; nor should we throw up our hands in horror at the scandals we hear of, thinking we would be better off out of it all.   Listen to Jesus speaking to His disciples and the listening crowd:

The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.

And so today, those speaking in the name of Jesus and proclaiming the teaching of the Church for which Jesus sustained the Cross and upon which He has poured out His most Holy Spirit, can and should still be heard for their Catholic teaching which is not invalidated by the personal disbelief and evil practice of some of those preaching the true doctrine of the Church: for Jesus will, most certainly, never fail those seeking Him in and through the Church which is His Body.  No; He Himself defined the supreme danger of our times when He said:

            When the Son of Man comes, will He find faith on earth?  (Luke 18:8)

People of God, today, Christians are the most persecuted believers in the world, and the great majority of those will be Catholics, suffering and dying for the Faith.  The blood of her martyrs has always been the seed-bed for Mother Church's future growth and glory: where such self-sacrificing lovers of Jesus and the Church are to be found, the future is ever full of promise and worthy of our unshakeable hope.

However we must be clearly aware of the supreme danger for our comfortable old world and for us who are members of old-established Catholic communities; the danger made so disgustingly clear in the current scandals of some priests continuing in the secret practice of abuse while publicly functioning as ministers of God and the Church: that supreme danger and threat for Mother Church today is lack of true faith; faith being merely nominally professed and insincerely practiced …. That is the wide-spread poisonous threat openly manifested in the activities of paedophile priests but also existing secretly in the hearts and minds of too many Catholics with only a minimal interest in the faith as taught by the Church and little commitment to its right practice.

Surely, Pope Benedict’s decision that the Church will have a Holy Year of Faith in 2012 is prophetic!!  Let us give thanks for him and for such a decision!

27^th. Sunday, Year (A) 

(Isaiah 5:1-7; Paul to the Philippians 4:6-9; Matthew 21: 33-43)

Our first reading from the prophet Isaiah – privileged to foreshadow the Gospel in Old Testament times – warned of the imminent overthrow of the kingdom of Israel, to be followed later by that of Judah and the destruction of the Solomon’s Temple.  In the Gospel passage itself Jesus warned the Jews of what eventually happened when the Romans razed Jerusalem to the ground, and utterly destroyed the far more glorious Temple of Herod, the jewel and pride of Jerusalem.  In both cases the destruction was punishment for the nation's continued and deliberate sin: in Isaiah, the vineyard itself failed to produce fruit, whereas in Jesus' parable it was the tenants who, repeatedly and deliberately, withheld the fruit to which the landowner had a right.

But of course, God is not bothered about grapes for Himself; what, then, is the 'fruit' He expects of us who are disciples of Jesus and members of His Kingdom?  In the letter to the Hebrews (13:15) we are clearly told:

Through Him (Jesus) then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name.

'A sacrifice of praise' because we are called to offer up the supreme and eternal sacrifice of praise first offered by Our Lord Jesus Himself on Calvary; 'the fruit of lips that give thanks to His name' because we too, as disciples following their Lord, have to learn to offer up our own continual, heartfelt, thanks to God for the many personal blessings we have received from Him throughout our lives.

In order to give thanks, however, we have to be able to recognize and appreciate our blessings; and since many people in our modern western and relatively affluent society habitually relate themselves to the world around rather than to God, it is to be expected that they do not, in fact, express or feel much gratitude to God.  Those who aspire to, strive after, long for, what the  world has on offer and seems to bestow easily and plenteously enough on those willing to accept its standards and conform to its ways, how can they appreciate the gifts and blessings offered by God?  How can young adults, wanting to live it up -- so to speak -- with the wildest and most foolish of their peers around them, appreciate the blessing of a good home with loving parents?  Can those who have developed a lust for pleasures and thrills a-plenty accept and take in even the most gentle, or the wisest, words of parents or teachers about the benefits of a good education and the fulfilling joys of a good life?

Our Christian, catholic, forebears were much more inclined to give God the 'fruit of lips that give thanks to His name' because they lived in a world clearly alien and openly hostile to their faith.  Today, however, too many Catholics think of their faith as being alien to a world they find at times both impressive and attractive, and themselves as unwelcome in a society demanding ever greater compliance and conformity.   As a result, they endeavour to keep in touch with the world's practices and gradually, inevitably, lose their appreciation of the faith of their fathers and their awareness of the blessings of God's grace in their lives:

I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, apart from Me you can do nothing. (John 15:5)

What are the gifts that God gives, the blessings for which we should bring forth the fruit of lips giving thanks to Him?  The Christian tradition, in its Jewish-Christian origins or its Gentile-Christian development, is unanimous from the beginning in its teaching, as witnessed in the letter of St. James from Jerusalem:

The wisdom the is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.  Now the fruit of righteousness is sown in peace by those who make peace; (James 3:17-18)

and by those of St. Paul, writing, first of all, to the gentile Church at Rome (Rom 15:13):

Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit;

and again, to his own converts in Galatia: 

The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness. (Gal. 5:22)

Joy and peace in believing, hope based on the power of God's Spirit, patience, kindness, goodness, such -- the Christian tradition proclaims -- are the gifts that God gives those who truly believe in, and faithfully follow, His Son.

Listen carefully, however, as St. Paul – further on in his letter to the Romans -- tells us what can threaten that tradition:

The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.   (Rom 14:17)

Apparently, there were, even in the earliest Christian communities some who were beginning to appreciate worldly pleasures more than heavenly blessings.  Now this process begins first of all with what is earthly, imitating or being mistaken for, what is of heavenly origin: pleasure being mistaken for joy; sexual and passionate love-making being passed off as an ideal expression of Christian charity; indifference and indulgence being accepted as substitutes for patience, kindness, and goodness.   In other cases, however, the heavenly blessings are regarded as no longer suited to our modern situations and so are blatantly replaced by worldly counterfeits: righteousness before God cannot be seen by others, and so, for the spread of the faith, the disciples of Jesus should aim at popularity and public appeal.  Again the gift of peace,  which is rooted in God's Spirit ruling our mind and heart, is popularly supplanted by a carefree ignoring of the claims and commands of conscience: after all, a life-style uncluttered by self-discipline or examination of conscience is much more easy to sell on the doorstep or promote in the street, so to speak: just as an invitation to assemblies promising a communal good time will be accepted with far greater alacrity than one to a gathering for true worship and serious prayer.

That is why our Gospel message today, supported by the age-old experience of God's dealings with His People, is so important for us.  It shows us with all clarity that we cannot turn our hearts to, we cannot indulge ourselves in, the sin of the world and, at the same time, seriously aspire to know God and hope for His blessings.  It also warns us that we should not allow ourselves to be led into the inviting downward spiral which, going round and round, would comfort us, at one moment, by offering what is worldly, and then, at the next moment, reassure us with the heavenly; spiralling round and round from earthly to heavenly according to our personal desires.  Round and round, indeed, that spiral goes, but always and ever-more steeply downwards until, in the end, the worldly is found to be totally illusory and the heavenly no longer appreciated, wanted, or forthcoming.

Through (Jesus) then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. (Heb. 13:15)

To begin to do this, our Christian and our personal calling, we have to invite God much more seriously into our lives: we have to prepare a welcome for Him in our hearts by suspending, holding in abeyance, the cares, anxieties, and fears that can oppress and fill them; we have to make a breathing space in the multitude of our thoughts so that He might be able to speak with us; we have to give time in our daily lives to Him, that is why He gave us the Sabbath rest, and we cannot tell Him, ‘I have only a few minutes, you must do all that both You and I want, in the time I have available.

God is Personal: Father, Son and Holy Spirit.  A capacity for a truly personal relationship is a unique gift of God to mankind … but is not a cheap gift, it demands a foregoing sacrifice: a willingness to open up self, and a preparedness to hand over self, yield personal autonomy.

Self …... in some respects the great ‘forgotten’ of modern times.  Boy and girl, man and woman, meet, and instead of encountering someone they are confronted with a body, instead of beginning to like and learning to appreciate someone they a challenged with a body … a girl, woman, displaying a body, or a boy, a man, wanting a body.

Now, our Faith is meant to be far more than our common bond and identity, it has to become also, for each and every one of us, our total and most personal commitment: first of all to Jesus, the Son of God, our Brother and my Saviour; and in Him, to the Father, our Father and my Father; and to the Holy Spirit, our Advocate and Guide, my comforter, my strength, and my joy.  And that personal commitment, response, and self-sacrifice should be reflected in the rest of our lives: it should become far more influential than the ‘body’ commitment and culture of our modern society, indeed, it could, and should, lead us to the fulfilment of those words of St. Paul:

Brothers and sisters, whatever is true, whatever is honourable, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think on these things.

24^th. Sunday (A)

(Ecclesiasticus  27:30-28:7; Romans 14:7-9; Matthew 18:21-35)

Our Gospel reading today is very familiar, but don't let that fact lead you into a semi-dormant -- 'we've heard all that before'-- attitude of mind; for, being the Word of God inspired by the Holy Spirit, the Gospel, and even today’s short passage from the Gospel, is a fount of ever-flowing crystal water: no matter how much one may drink from this fount there is always water remaining to slake the thirst of all who come to it.  In other words, in Scripture, and above all in the Gospel, there is always more available than meets the eye.  So, let us now give our particular attention to the first two verses of the Gospel reading:

Peter approached Jesus and asked Him, "Lord, if my brother sins against me, how often must I forgive him, as many as seven times?"   Jesus answered, "I say to you, not seven times, but seventy-seven times”.

That such is the essential part of the Gospel reading is shown by the fact that the following parable of the Unforgiving Servant is only told by Jesus in order to bring out the meaning of the words He had just spoken:

I say to you, not seven times, but seventy-seven times.   Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants…

Why did Jesus answer as He did?  Was it done just to emphasise the need for us to have a forgiving spirit?  Yes, it was; but we should remember that -- because those words are part of the Scriptures inspired by the Holy Spirit of Wisdom and Truth, and, moreover, are supremely important and precious since they were spoken by the Lord Himself -- we must, therefore, try to identify as closely as we can, just what Jesus was seeking to emphasize; and to do this, we must bear in mind the witness and teaching of the whole of Scripture.  Only in that way will we come to wonder with amazement, joy and gratitude, at the wisdom and beauty of Jesus’ teaching, the Father’s Providence, and the grace of the Holy Spirit Who inspires words full of life, significance, and power for all ages past, present, and to come.

“Not seven times, but seventy-seven times” …. those words -- specially chosen by Jesus -- have an enduring significance, for they are first found in the book of Genesis (4:23-24) as part of Israel's millennial traditions:

Lamech said to his wives:

"Adah and Zillah, listen to me; wives of Lamech, mark what I say!  I kill a man for wounding me, a young man for a blow.   If sevenfold vengeance was to be exacted for Cain, for Lamech it would be seventy-sevenfold."

According to the Scriptures, Lamech was the great-great-great-grandson of Cain.  In the verses preceding the words I have just quoted we read of great progress being made in the quality of life for the family of Cain: a city had been built by him, and we are told of livestock being raised, of artisans able to make tools of all kinds from bronze and iron, and -- for times of public rejoicing and personal pleasure -- there were players of harp and flute.  As we would say, the economy was flourishing.  But, just as we experience today, with the growth of prosperity and greater opportunities to seek and find pleasure, there came also an alarming growth in wickedness and sin.  Cain the original sinner had begged God’s protection lest he himself be killed in revenge for his murdering of his own brother Abel, an action he learned to regret.  However, when we look at his great-great-great grandson Lamech, we find him glorying in the fact of having killed a man for wounding him, and even of killing a young man or boy for hurting him in some unspecified way.  Lamech, if provoked, would not hesitate to kill; and his character was so vicious that he recognised no distinction between young and old: it was his proud boast that whoever crossed him would pay for it; and he alone, Lamech, would decide both the price and the manner of payment.

Lamech’s viciousness combined with his over-weaning pride to such an extent that even the traditional tribal and family reverence for the founding father no longer meant anything to him:

If sevenfold vengeance was to be exacted for Cain, for Lamech it would be seventy-sevenfold.

Lamech was supremely vicious and vengeful and that was the way he would bring up his family; nor was he alone, for the society of which he was part would develop along those very same lines before, eventually, being destroyed by the God-sent flood.  We see similar things today in Sicilian society, in the Balkans; we see it trying to hold on in Palestine and Northern Ireland; we remember the horrors of that same spirit of vicious revenge between the Hutus and the Tutsis in Africa. And going via Saddam Hussein, Robert Mugabe, and Idi Amin, we can soon touch back to Stalin's vengeful cruelty towards his own people and Hitler's consuming hatred for all things Jewish.  Indeed there many regions of our world today where the cancerous growth of such vengeful pride and gratuitous hatred can be found.

With such things in mind we can begin, perhaps, to appreciate something of the importance and the significance of Jesus' reply to Peter’s question:

Lord, if my brother sins against me, how often must I forgive him, as many as seven times?

Moreover, we are also in a position to admire and rejoice in the wisdom of Jesus who knew both the beauty and power of the teaching of the ancient Scriptures, and also the full extent of human frailty and sinfulness as it would develop over succeeding ages. 

Lamech belonged to the old world, that world made originally good, very good, by God in seven days.  Peter and the disciples, however, had been cleansed by the word Jesus had spoken to them; they were now being trained to proclaim His offer of redemption to the whole of mankind, and would soon receive the power of a new and heavenly life when the Holy Spirit would be poured out upon the Church after the Lord's Death and Resurrection, enabling them to endow mankind, despite obvious weaknesses and many failings, with a faith and hope destined for heavenly fulfilment. The Flood-waters of destruction and death were to be replaced by the outpouring of the grace of the Holy Spirit of life and Jesus wanted Peter, the disciples -- and He also wants us -- to realize that we must turn our back completely on the old ways, and that we must always have total confidence in the presence and power in our lives of Him Who loves us.

Since we are all sinners redeemed by Jesus, since even the best of us are only earthenware vessels (2 Corinthians 4:7):

We have this treasure in earthen vessels, that the excellence of the power may be of God and not of us;

and since we are all aware of our own inherent weakness and repeated failings, we can all, surely, to some extent and in some way recognise within ourselves the threat of sinfulness which is, at any given time, ruling in some of our brethren; therefore we are supremely well-placed, and should be well disposed, to show in our lives that forgiveness which is at the root of all God’s dealings with us.   In other words, forgiveness should be our characteristic virtue, and unforgiving vengefulness our most outrageous sin and most comprehensive defeat at the hands of Satan, as we heard in our first reading:

Forgive your neighbour the hurt he does you, and when you pray, you sins will be forgiven.

Mere creature of flesh, (if) he cherishes resentment; who will forgive him his sins?

That is why, when Peter questioned Jesus, mentioning the number seven which, for the Jews, was a number of completion and perfection since God had created the old world in seven days:

Lord, if my brother sins against me, how often must I forgive him, as many as seven times

Jesus replied so firmly:

I say to you, not seven times, but seventy- seven times.

This sort of thing goes back to the very beginning and reaches to the very heart of man, Jesus is hinting.  Recognize the signs of your adversary, Satan, whose deceits of old brought about the destruction of those he led astray into pride and viciousness.  You, however, are to be a new creation, and the perfection of the new creation is so great that seven is no longer suitable, only seventy times seven can suggest something of the supreme wonder of heavenly life beginning here on earth for you and in you.  However, the devil is still at work, still trying to undermine and disfigure God's new creation and your souls too.  You have seen in Lamech whither Satan would lead you, therefore be firm against him, forgiving:

Not seven times, but seventy times seven.    

There can be no limit to our willingness to resist the old evils, because there is no limit to the blessings God is now both offering to, and has prepared in the future for, those who, in Jesus, will become His children.   In our battle with the powers of evil we cannot just hold a line, as it were, a short distance from his positions; we have to distance ourselves completely from him because our calling is heavenly.  The devil does not rest in his attempts to corrupt the children of God, but, though we have to be constantly on the watch, we can, nevertheless, have total confidence in the divine power at our disposal, for we are not participants in a stalemate confrontation between great and opposing powers, but sharers in Jesus’ victory which He has already won on our behalf, for us.  

Lord, how often must I forgive?  Not seven times but seventy-seven times.

To help and enable us to do this work -- which alone is befitting the new creation He has made of us, the divine power He has bestowed on us, and the new perfection to which He calls us – He, the One Who loves us, is always Personally present for us in Mother Church, continually abiding with us in our hearts, and sharing with us in our lives, through the gift of His own Most Holy Spirit: the Spirit of both the Father and the Son, the Spirit of our adoption as heirs of the heavenly Kingdom and children of our heavenly Father.

Twenty First Sunday of Year (A)

(Isaiah 22:19-23; Romans 11:33-36; Matthew 16:13-20)

In the first reading we were told of one Eliakim who, in Old Testament times, was given a position not unlike that of Peter in the New Testament and that of our modern Pope: what he opened no one could shut and what he closed none would open because this authority had been given him by the Lord, he had not chosen or acquired it for himself:

I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open.

God was to establish him like a tent peg in a firm place, so that the tent would be secure even though the wind might blow hard.

I will fix him like a peg in a sure spot, to be a place of honour for his family.

Such an elevation of Eliakim would indeed bring glory to his father’s house; and it was there, we are told, that the trouble began:

On him shall hang all the glory of his family: descendants and offspring, all the little dishes, from bowls to jugs.

That is a striking picture of the family taking over the man: relatives -- close and remote -- all came to him with their requests and needs and, in that way, the family take over and gradually smother the public servant authorized by God:

On that day, says the LORD of hosts, the peg fixed in a sure spot shall give way, break off and fall, and the weight that hung on it shall be done away with; for the LORD has spoken.

Shebna had used his acquired authority to feather his own nest, to proclaim his own glory; Eliakim had been placed in authority by the Lord that he might be:

            a father to the inhabitants of Jerusalem.

However, the personal weakness of Eliakim became manifest as he ended up serving not so much the inhabitants of Jerusalem as his own kith and kin… thus repeating the original sin of Adam, who chose to please his wife rather than obey God.

The first reading, as you see, shows how power can both corrupt and corrode.  And yet, the Gospel reading goes on to proclaim the establishment of Peter in a position of immeasurably greater authority and power.  Now, why are we given readings today which are seemingly so opposed?  Surely our modern democratic principles and popular contemporary opinion cause us to ask: can it ever be wise to give any one individual so much power?

The Old Testament examples of Shebna and Eliakim provide a contrast to our Gospel passage that provokes and enables us to espy something of the wisdom of God of which St. Paul spoke in the second reading, a wisdom that never ceased to astound him the more he considered the wonders of God's saving Providence:

Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!

For, in the Gospel we find a new ingredient, so to speak, which transforms the peg of the Old Testament into the Rock of the New Testament:

Jesus said, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.  And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.

The new, transforming, ingredient is to be found in the fact that Peter was given authority ‘in the name of Jesus’.  Because Peter -- inspired by the Father -- had proclaimed his faith in Jesus as Messiah and Son of the Living God, therefore, Jesus henceforth would build His Church on the Rock of Peter’s faith.  Only Peter  was chosen by Jesus as the foundation stone, the Rock, on which to build His Church, because of His Father’s revelation to Peter; and also because of Peter’s unhesitating and wholehearted response to that inspiration.  Both Jesus and the Father Himself are thus to be seen behind Peter.

Even Peter’s subsequent personal faults and failings – first, being so strongly rebuked by Jesus’ words, 'Get behind me Satan', and secondly, denying Jesus three times -- far from invalidating the pre-eminence of Peter, even led to a strengthening of his position with regard to his fellow apostles.  On the first occasion, Jesus renewed His choice of Peter for the function, the public function, of Rock for the Church saying:

Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat.  But I have prayed for you that your faith should not fail; and when you have returned to Me, strengthen your brethren."  (Luke 22:31-32)

And likewise, after Peter’s three-fold denial of Jesus, St. John tells us that the Risen Lord later appeared by the Sea of Galilee and said in front of six other apostles:

Simon, son of Jonah, do you love Me more than these? ….Do you love Me? Do you love Me?

Jesus evidently found Peter’s answer clearly acceptable, for, when he cried:

            Lord, You know all things; You know that I love You!

Jesus immediately responded with words of re-commissioning and trust:

            Feed my sheep.  Follow me.

Now, the book of Revelation tells us that the Risen Jesus, in His heavenly glory at the right hand of the Father in heaven, is constantly making intercession for us, and surely, therefore, constantly interceding for Peter both as Rock and Centre of Unity for the Church.  For we can never forget that Peter's function as Rock for the Church which the gates of Hades will never be able to overpower, is balanced by that other supremely important function as Centre of Unity for the Church, confirming his brothers, in accordance with Jesus' final prayer (John. 17:20-21):

Father, I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.        

Therefore, People of God, our readings today help us see clearly just who is the supreme head and ultimate leader of the Church: it is the heavenly Jesus.  True, Peter is the head of the Church on earth, he is the visible head because Jesus wants His Church to be truly, visibly, one on earth; but Peter is only able to be that visible head, because Jesus is the heavenly, ultimate, Head who prays unceasingly for Peter that he may continue to fulfil his function towards his brethren in the Church on earth.

We Catholics do not blindly follow any human being in our lives as disciples of Jesus: in all things we look to, we love, we worship and obey, Jesus, in the Spirit, for the Father.  Ultimately, it is Jesus Who, through Peter, was foreshadowed in Isaiah's prophecy concerning Eliakim, because Jesus is the eschatological figure Who brings glory to His Father's house, as the prophet said:

He will become a throne of glory to his father’s house (23b).

It is through faith and baptism as disciples of Jesus that those who are called to receive new and eternal life are thereby enabled to give eternal glory to the Father, in Jesus, by the Spirit.  This supreme glorification of the Father is to be accomplished by Jesus’ disciples abiding in the unity originally given by the Spirit, in Jesus, at baptism; to be subsequently nourished at the Eucharist, then guided and protected under the maternal solicitude of Mary in the Church.  As Pope Benedict says:

The content of, the ultimate event taking place in, the Eucharist is the unifying of Christians, out of their individual and mutual separation into the Unity of the One Bread and the One Body.  Out of many nations one People is being made through their sharing of the one table.

Jesus knows well that His Church can only fully overcome the powers of Hades by abiding ever more deeply as one in love of the Truth, and for that end He associates Peter, and his successors, with Himself: they are to serve, here on earth, as constant witnesses to, protectors and promoters of, the supreme earthly good of that unity in Truth and Love for which Jesus so ardently prayed:

I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.  (Jn. 17:20-23)

Therefore, although we lovingly recognize and gratefully appreciate Peter as head of the Church here on earth, nevertheless, we look beyond him: we confess the Spirit of Jesus guiding, protecting, and sustaining him; we acknowledge the Person of Jesus Who, having gone before him, unceasingly calls him to follow on the way He has gone; and we yearn for the Father the originating source and ultimate fulfilment of our salvation.  Such an appreciation, such a vision, fills us with a gratitude which leads us to cry out in those words of Isaiah:

On this mountain (the new Jerusalem, the Church of Jesus) the LORD of Hosts will make for all people a feast of choice pieces, a feast of wines on the lees, and the rebuke of His people He will take away from all the earth.  We have waited for Him and He will save us: this is the LORD, we will be glad and rejoice in His salvation."  (25:6-9)

         The Assumption of Our Lady           

 (Revelation 11:19; 12:1-6, 10; 1 Corinthians 15:20-27; Luke 1: 39-56)  

Let us hear first of all the official, dogmatic teaching of the Church about Our Lady’s Assumption which we joyfully celebrate today.  The dogma proclaimed by Pope Pius XII in 1950 is quoted in our modern Catholic Catechism and reads as follows:

The Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.

The Catechism goes on to explain:

The Assumption of the Blessed Virgin is a singular participation in her Son’s Resurrection and an anticipation of the resurrection of other Christians.

That means that Mary’s Assumption was not achieved of her own power neither was it due to her own merits: it is a gift, a unique share in the power of Jesus’ resurrection, given her thanks to the merits of Jesus Who -- though human in body and soul -- was divine in His Person, the very Son of God made flesh, Who alone could win the victory over sin and death for the whole of mankind.  Having won that victory in the flesh and blood He received from Mary, the Assumption is the expression of Mary’s unique participation in her Son’s triumph and her unique sharing in the redemption He won for all mankind. 

The Assumption is supremely significant because Mary, though the Mother of God, totally unique in her relationship with Jesus and in her share in His work of redemption, nevertheless, remained one with us, one of us, totally human in her body, soul, and personality: Mary of Nazareth our glory indeed, but also our sister.  And consequently, being thus our full sister, her Assumption is a sign of hope for all of us, a sign that we too might aspire, in the Spirit, to share with her in Jesus’ redemptive Resurrection.

Jesus wanted very much to underline the oneness between us and Mary, His Mother, as we can learn from His somewhat startling response to her on a very public occasion:

His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother." (Mark 3:31-35)

Evidently, He willed to make it clear for subsequent generations that Mary was no goddess, nor was she ever to be thought of as being other than one of us.  And yet, as St. John tells us, Jesus -- with what were almost His very last words as He hung, dying, on the Cross -- chose to give supreme emphasis to the reverence and love that all who would be His disciples should have for her:

Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene.  When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, "Woman, behold your son!"  Then He said to the disciple, "Behold your mother!" (John 19:25-27)

Therefore, when Mary, the Mother of Jesus, was assumed body and soul into heavenly glory, it was not simply for Mary herself, for she is our sister whom we might hope to follow; and also, since Mary is our mother too, we can be sure that she will be a constant advocate and most powerful help to us who have been handed over, so to speak, into her maternal care.  In that way we are led to have sure confidence and firm hope that if we are faithful disciples of Jesus to the end, we can and will eventually follow Our Lord heavenward and share in His glory, as she, our sister and our mother, has already done.

The dogma of the Assumption was, as I said, promulgated in 1950 by Pope Pius XII.  It was nothing new; it had been loved, meditated and celebrated in the Church from the earliest times.  It was at the beginning of the 5^thC. that what had been traditionally celebrated as her Dormition or sleeping in earthly death, became rather the celebration of her “birthday”, her birth into heavenly life, that is, her Assumption.  There are apocryphal stories written early in the history of the Church telling of the death of Mary, how her body was buried under the tree of life, and how she was translated into heaven.  Some scholars think these stories arose after the feast started to be celebrated; others, however, think the first of the apocryphal tales go back to the earliest times, and that there was probably an immemorial veneration of the tomb of Mary in Jerusalem by early Jewish converts to Christianity.

Such stories however, although picturesque, sometimes moving, or even instructive, are not the basis of our present faith which rests securely on the ancient devotion and worship of the Church, in accordance with the teaching of the Scriptures and under the perennial guidance of the Spirit.

Whenever the body of a disciple of Jesus and child of the Church is brought into church the night before burial we read the Gospel passage which goes:

Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. (John 14:1-2)

There, at the Last Supper, Jesus was speaking to His sorrowing disciples in order to comfort them in their distress at the thought of His imminent Passion and Death.  Think how Jesus must have willed above all to comfort His Mother in her distress; surely, first and foremost, He would want and will to prepare a place for her!

And where would that place be?  The disciples were distressed that Jesus was going to be taken from them, and so Jesus promised:

If I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. (John 14:3)

Who more than Mary longed to be where Jesus was?  Who had persevered so faithfully as Mary at the foot of the Cross and throughout His whole life and ministry?

Again, Jesus prayed most solemnly at the Last Supper:

Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. (John 17:24)

Now, who could conceivably long to see the glory of her Son more than His Mother?  Who, more than Mary, could conceivably deserve to see the glory of her Son?

However, all such considerations are included in, and embraced by, these other words of Jesus:

If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honour. (John 12:26)

Mary’s whole life with her Son was, indeed, a life of total and whole-hearted love and service, given directly and personally to Jesus from the moment of His conception.  And even that, however, is not the sum total of Mary’s commitment to and sharing with Jesus throughout her life on earth, for, just as St. Peter, writing to the early Christians threatened with persecution by the Roman State, said:

If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests on you (1 Pet 4:14);

so too we are told of Mary that she was blessed with the Spirit of glory and of God resting on her from the beginning of her motherhood, that is, she was blessed with the ability, and called to embrace the opportunity, to share with her Son in His sufferings.  This was made clear to her in the Temple at Jerusalem, when, together with St. Joseph -- and with her heart surely filled with ecstatic joy and gratitude to God – she was presenting her Son to the Lord, a Temple priest, Simeon by name, approached them, and, we are told :

Simeon blessed them, and said to Mary His mother, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed." (Luke 2:34-35)

Yes, Mary would follow her Son unswervingly to the end, until, standing at the foot of His Cross she watched Him die.  Even thus, her sufferings for Him were not over, since she participated most intimately in the early sufferings of His Church.

The fact is that Jesus, in all that He did, carried with Him and worked in and through, the flesh and blood that Mary had uniquely given Him.  She was so intimately one with Him in all that He did, in and through His sacred humanity; and that is why she alone has been so uniquely honoured by the Father that she is now where Jesus is, in heaven!.  Jesus, bearing Mary’s flesh, died, was buried, and rose again; therefore, Mary too, in her flesh died, was buried, and then -- thanks to her Son’s Personal holiness and Divine majesty -- knowing no corruption just as she had known no sin, she was raised to share with Him in His heavenly glory.

People of God, let us, therefore, rejoice on the occasion of this solemn feast, and repeat with heartfelt joy the words of Mary herself:

My soul proclaims the greatness of the Lord; my spirit rejoices in God my Saviour; for He has looked with favour on His lowly servant.  From this day all generations will call me blessed: the Almighty has done great things for me, and holy is His name. (Luke 1:46-49)

Having thus praised God in the first outpouring of her soul’s gratitude, Mary then spoke words for the comfort of her children, words which should give us both confidence and courage as we strive to serve and follow Jesus our Lord and Saviour:

He has mercy on those who fear Him in every generation.

The Assumption of Mary is still for us, in this the third millennium, a source of inspiration and of hope; for the arm of the Lord is not shortened, His mercy and love are eternal.  What was given to Mary was given her uniquely indeed, but not exclusively, for it was intended also for us, ‘those who fear Him from generation to generation’.  Let us, therefore, as her children, treasure and take to heart the words Elizabeth used to characterize our mother:

Blessed is she who believed, for there will be a fulfilment of those things which were told her from the Lord