Christmas Year A: The difference Christmas makes

Homily for the Nativity Year A 2016

Christmas Night Mass Readings– Is. 9:1-6, Tit. 2:11-14, Lk. 2:1-14.

Introduction

In my seven years of living in New Orleans, one of the things I have learnt is that Louisiana has two main religions: Christianity and Football.  Where else do you find a football team called “The Saints”?  That is why today, I would like to use that deep and profound connection that people here have with football, to reflect on the meaning of Christmas for us Catholics.

Scripture and Theology

Where do we start, but with tailgating, that uniquely American tradition, where people essentially bring their kitchen to the stadium!  Several hours before the football game, in some cases even a whole day before, people cook and eat, drink and have themselves a wonderful party, as they wait for the game to start.

Christmas also has a tail-gating of sorts.  Christians eagerly wait for Christmas by celebrating the season of Advent.  But unlike sports tail-gating, Advent is a sober, restrained, even penitential kind of waiting.  During Advent, Catholics prepare themselves for Christmas by going to Mass and listening to the prophecies about the coming of the Messiah, the preparations done by John the Baptist and the passages about how Jesus came to be born.  Many Catholics also use the season of Advent to do a semi-annual examination of their souls, checking the health of their relationship with God and neighbour, and going to confession.

Then comes the great moment, the event that gives meaning to the waiting; for tailgaters that moment is the kick-off of the big game; for Christians it is the kick-off of Christmas Eve and all the traditional Christmas festivities and traditions.

In the same way that the football game is a battle between our team and the opponents, the Falcons, Christmas too is kind of a battle in the long war between God's side and the other side.  In fact God sent his Son into the world that he might finally conquer the evil one.  That is what Isaiah prophesied in today’s first reading, when he promised the exiled people of Israel: "The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone."  This light would come with the birth of Jesus Christ, whom Isaiah called "Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace" and whose reign would be "vast and forever peaceful."  And so much like in football where someone must win the game, even if it means going to extra time, Christmas too is not just about the birth of some cute little baby; it is about his coming to do battle and to win a victory for God.

If sportscasters announce the winner of the football game, the news of the Christmas victory was announced by the angel, who said to the shepherds:  “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people."  And what is this good news of great joy?   It is this: "For today in the city of David a savior has been born for you who is Christ and Lord." 

There are probably two recent dates that will forever be etched in our memory here in the New Orleans area.  The first is August 29, 2005, when hurricane Katrina devastated this area.  The second is February 7, 2010, when the New Orleans Saints won the Superbowl, after a 42-year drought.  The second event brought hope and in some way eased and erased the despair of the first one.

Similarly, the birth of Jesus Christ was a victory that erased the previous history of human sin and disobedience.  That is why the angel calls it good news of great joy.  That is why  St. Paul also sees in the birth of Jesus, "The grace of God [that] has appeared, saving all and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, . . .” Jesus comes at Christmas to show us God's love and mercy, first by teaching us a new way of relating to God, and then more importantly, by cancelling our debt of sin with God by offering himself as a ransom for us.  That is why Christmas is good news of great joy, a Superbowl victory a million times over.

Christian Life

What now?  What do we do when our team has won the game?  I suppose we continue celebrating, doing some kind of post-game tailgating, if we are still sober that is.  That too, my friends, is what we must do after Christmas.

The secular Christmas celebrations began on Thanksgiving Day and end today,

·        The stores and malls will take down the Christmas decorations tomorrow and already replace them with Valentine Day Hearts.

·        The radio stations will stop playing Christmas carols at midnight.

·        The neighbours will put the tree in the trash bin first thing Monday morning.

But the Christian Christmas only begins today and will go on for the traditional Twelve Days of Christmas and some.  That is why unlike the secular world, we keep our Christmas symbols for a while to continue celebrating the birth of Jesus.

Even better we also tailgate with prayer and with liturgical feasts that shed more light on the birth of our Saviour.

·        Between Christmas and New Year's Day, we celebrate the feast of the Holy Family of Mary and Joseph, where Jesus grew into a man.

·        Then on the eighth day after Christmas, on New Year's Day, we celebrate the Solemnity of Mary as Mother of God, and dedicate the new year to her.

·        On or about January 6^th, we celebrate Epiphany, the visit of the Wise men to see the baby Jesus.

·        And finally we end the glorious season of Christmas with the Baptism of the Lord Sunday, that ushers Jesus into his public life.

This good news of great joy is too precious to be enjoyed just for one day.  We need at least a week or two of Christmas tailgating to do justice to its meaning.

Conclusion

And yet, even this Christmas tailgating, whether at home or in Church, is not the most important aspect of Christmas.  This Christmas must leave a lasting impact on our spiritual lives, just like the Superbowl did for New Orleans.  After the victory parades and parties, the lasting effect of the championship was to be seen in the publicity for our city and in the commitment of the fans to their team.  People used to be give me free tickets to watch the game; but after the Superbowl, those freebies, dried up – people were now more committed to their team.

How is Christmas going to affect your life, my life?  Let me offer two suggestions:

1.    Perhaps after the turmoil of the past year some of us are filled with a sense of despair and uncertainty over the future.  To us the angel says: "Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people.”  We are all invited to find the ultimate source of our hope in the “savior [who] has been born for you who is Christ and Lord,"  and not elsewhere.  As the host of angels sang for the shepherds, peace on earth is to be found only on those on whom God's favor rests.  It is to God that we must turn and in whom we hope.

2.    A second effect of Christmas should take the form of renewed commitment to the poor and lowly, those that most resemble the poor baby Jesus born in the cowshed.  Perhaps you have been watching the old classic Christmas movies: A Charlie Brown Christmas, It is a Wonderful Life, Miracle on 34^th Street.  These movies have staying power only because they depict Christmas, not as some big party, but as an event that inspires some action for family and friends, for employees and the stranger.

May our Christmas celebrations not just leave us with a hangover and a few extra pounds; may Christmas leave us with a firm commitment to our team, God's team, and to our fellow fans, our brothers and sisters.  Merry Christmas!

Homily Advent 4th: When the Lord asks, he asks for everything

Homily for 4^th Sunday of Advent Year A 2016-2017

Isaiah 7:10-14; Romans 1:1-7; Matthew 1:18-25

Introduction

A few years ago, some friends adopted a baby and thus became parents for the first time.  Of course they were overjoyed at receiving their daughter, especially as they had been waiting for a long time.  But I could also see their anxiety.

·        They had the usual anxiety about sleepless nights, changing diapers and what to do when the baby was ill.

·        But more serious was the anxiety of taking on the commitment to care for another human being for at least the next eighteen years.

And yet they eagerly took up this challenge with joy, trusting in the help of their family as well as the Lord’s help and guidance.

Scripture and Theology

In today’s gospel we have just heard how God called Joseph for the special task of being the foster-father of his Son.  Like my friends, Joseph was probably anxious at hearing this news.

·        Let us leave aside the usual anxieties that come with having a baby.

·        Let us leave aside the fact that an angel is talking to him!

·        Let us leave aside the fact that the baby is not even his!

Joseph was taking on the great responsibility of raising the Saviour of the world.  We have to remember that Jesus was truly God and truly human, learning things just like any other child does.  Joseph took on this responsibility to teach him.

·        It was Joseph’s job to teach him how to walk, talk and eat.

·        It was Joseph’s job to teach him the prayers, commandments and how to read the Bible.

·        It was Joseph’s job to teach him the trade of carpentry.

In short, it was Joseph’s job to teach how to be a man, a Jewish man.

But Joseph was not the first person in the Bible that God called and tasked with a great responsibility.

·        Seventy-five year old Abraham was going about his business in what is now Iraq, taking care of sheep and goats, and farming the land!  And then God comes and says: “Hey you, leave your land, your relatives, and from your father’s house and go to a land that I will show you. I promise to bless you and make you a great nation.”

·        Then there is Moses, a stutterer like me, whom God calls to liberate his people from Egypt, but to do that he has to pass through the Pharaoh!

·        And then you have the Prophets, whom God calls to speak truth to power and the whole nation, delivering messages that people don’t want to hear.  In today’s reading, for example, King Ahaz does not want to hear Isaiah’s prophecy that a Messiah will be born of a virgin.

And so, as a faithful Jew, Joseph must have been aware of how God operates.  And that is why, even if he is a little reluctant, he takes up the challenging job that God is giving him, taking pregnant Mary as his wife into his home.

And we know that Joseph carried out this mission as a father faithfully, accepting the usual challenges of a new born baby and far more serious ones.

·        It was their luck that Caesar was carrying out the census during Mary’s last trimester!  And they had to travel all the way from Nazareth to Bethlehem.  According to Mapquest, that is a distance of 100 miles and it would take you two hours by car, four and a half hours by public transport and 34 hours on foot!  Just think of the hours it took some people to get to Baton Rouge or Jackson, during Katrina!

·        And after going through the ordeal of travel, they get to Bethlehem and the hotels and hospitals are full!  I remember when my youngest brother was born in Uganda!  My mother and father walked to the hospital, thankfully two miles, not 100 miles, but there was no one to care for them.  So they returned home and a neighbour assisted my mother to give birth in our house.  Joseph and Mary did not even have that luxury of giving birth in her own home.  They had to give birth in a cowshed!

·        After the birth of Jesus, their problems did not end.  Now, with a new born child, they had to flee to go Egypt, a foreign country, rather than return to the comfort of their home in Nazareth. Think about the Syrian refugees today or any other refugees for that matter!  That was the call of Joseph!

Christian Life

Friends, God has not stopped calling people for his work, nor has he stopped asking a lot from those he calls.  Like he called Joseph and Mary for their special job of bringing the Saviour into this world, God also calls us too!  I can think of two challenging calls for us today: the call to marriage and the call to priesthood.

The call to Christian marriage is a call from God to lifetime commitment to each other, and to the task of raising children in the faith.  Those of you who are married will surely agree that this is not always an easy task!

·        What do you do when the romance in the marriage has died out?  What do you do when you no longer recognize the person you said “Yes” to at the altar all those years ago?  What do you do when your husband or wife is seriously ill for a long time?  Like God demanded much of Joseph and Mary, God demands of you total fidelity and commitment to each other, till "death do us part."

·        And then there is the commitment to the children.  Like he did to Joseph and Mary, God places a great responsibility in your hands as a mother and father, of raising a child or two or three, not just by feeding, clothing and generally keeping them healthy, but also raising them to know and love God and their neighbour.  This job of parenting, of teaching God’s ways has never been easy, but is made more difficult today by the often competing media messages that glorify materialism, drugs and sex.

And yet you carry on as married people and as parents, knowing that this is a call from God, who always demands much from those he calls.

Sometimes people think that the grass is greener on the other side!  Married people might think that the life of priests, sisters and brothers, who are not married, must be easy!  Well, not exactly.

·        If God calls the married people to be mothers and fathers of two or three or four children, he calls the priest to be the Father of all his parishioners, even those who don't like him particularly.

·        If God calls the married people to teach their children, he calls the priest to preach to all his parishioners, speaking to them individually and addressing their individual concerns, all with the same 12 minute homily.

·        If God calls married people to be faithful spouses to each other, he calls the priest to be a faithful bridegroom to his bride, the whole Church.

Conclusion

In a few days we will be celebrating Christmas, because Joseph and Mary took up their call, of bringing God’s Son into this world.   Many other men and women in history have done the same, responding to God's call to do something for him.  As St. Theresa of Avila reminds us, we are the hands, the eyes, the ears and the feet of Christ.  Are you ready to be another Joseph, to do your bit for God?

Homily Advent 3: Waiting patiently for the Lord

Homily for 3^rd Sunday of Advent Year C 2016-2017

Isaiah 35:1-6; James 5:7-10; Matthew 11:2-11

Introduction

Few of us like waiting, especially waiting for two hours at the Doctor's Office or at the DMV.  We don't like waiting in heavy traffic or waiting to get on or off a plane.

When Children travelling on a long road trip keep asking "are we there yet?" "are we there yet?" I believe they are saying what we adults are too grown up to admit, that we want things to happen by yesterday and not in some distant future.

Scripture and Theology

It seems that even John the Baptist was tired of waiting for the Messiah.  He was growing impatient to know if Jesus was the promised Saviour.  That is why, as we heard in the gospel, he sent his disciples to ask Jesus: “Are you the one who is to come, or should we look for another?”

Now for you and me, who have the advantage of 2000 years of Christianity, John's question might seem rather stupid; after all everybody knows that Jesus is the Messiah.  But John the Baptist wasn’t really sure.  Although they probably knew each other since their mothers were cousins, and although John had baptized Jesus, still he had some doubts.  Perhaps what he heard about Jesus, his humility, his teachings about mercy, did not fit his picture of the Messiah, the Saviour who would bring about the Kingdom of God. And so he just had to know: “Are you the one who is to come, or should we look for another?”

If John’s question sounds unnecessary to us, the response of Jesus might also sound a little strange.  Jesus tells the disciples of John: “Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them."  Perhaps the disciples of John, as they returned to him asked themselves: "what a round-about way to answer a straightforward question."

And yet when they told John the Baptist what Jesus had said, he must have been relieved; finally the waiting was over.  This is because, anybody familiar with the Old Testament like John was, would have heard in the answer of Jesus those key phrases that were the telltale markers of the Messiah.

In fact, we heard those phrases spoken in today’s first reading from the Prophet Isaiah.  Isaiah was speaking to the people of Israel at the time of their exile.  They too were impatient for the restoration of their Kingdom and kept asking: "When are we getting back home?  When will God fulfil his promise to save us?"

Isaiah basically told them to be patient because good things come to those who wait.  He used two images to explain those good things that would be coming:

1.    First, he told them that God would work on the land itself, turning the desert and parched land into fertile and blooming soil.  That land, most of which is desert, he said "will bloom with abundant flowers," like the fertile coastal land of Lebanon and Carmel, the area we know as Haifa today.  Isaiah was basically promising them something like the beautiful garden of Eden as it was before the Fall of Adam and Eve.

2.    Secondly, besides God improving the land, Isaiah promised that when the restoration would come, God would bring healing of body and soul.  Not only would the emotionally weak will be strengthened, but also "the eyes of the blind be opened, the ears of the deaf be cleared; . . . the lame [will] leap like a stag, then the tongue of the mute will sing."

That is why when John the Baptist asks Jesus: “Are you the one who is to come, or should we look for another?” Jesus answers the question by pointing to the same things, which Isaiah had promised that the Messiah would do: the blind regaining their sight, the laming walk, the deaf hearing.  And Jesus adds a few more good things of his own: “lepers are cleansed, . . . the dead are raised, and the poor have the good news proclaimed to them.”

John the Baptist must have been satisfied with this answer, for he sent no more messengers to Jesus, and in fact his disciples became disciples of Jesus.

Christian Life

Like I said at the beginning, it is part of our human condition to be impatient about everyday things.  But we can also impatient about spiritual things.  Perhaps you and I have asked Jesus our own version of John's question: "Are you the one who is to come or should we wait for another Messiah?"

·        For example, because of the terminal sickness of a family member or a friend, we might be a little impatient with Jesus, asking him if he is the Messiah, why is he doing nothing about it?

·        Or when we experience the unfortunate death of a young person for example, in our despair we might wonder, where Jesus was in all this!

·        For some us, our doubts might come from frustration with the way the world is going: wars and division, a culture of death as seen in senseless murders and the scourge of abortion, a world refugee crisis of enormous proportions.  These things might lead us to ask what happened to the promise of Jesus to be with us until the end of time!

We can turn to the Letter of St. James which we read in the second reading, advising us: "Be patient, brothers and sisters, until the coming of the Lord."  James suggested that we follow the example of the farmer who has to wait patiently and diligently for months to receive his harvest.  James is not suggesting that our pain as Christians is any less because we are Christians.  But he is suggesting that we bear it differently because we draw comfort from the Lord's promise, that all will be fulfilled when the Kingdom is finally restored.

Similarly, the promise of a brighter future given them by prophets like Isaiah allowed the exiled people of Israel to have hope that they would return home one day, and therefore allowed them to bear the paid of their exile.  Similarly as we go through life's difficulties, we might also draw comfort from knowing that this world as we know it is not all that there is.  Better things are yet to come, the kind of life after this one that we can only describe with imperfect images.

And yet as we look to the future with hope, we must also look around us today.  Did you notice what Jesus told the disciples of John the Baptist? "Go and tell John what you hear and see . . . ."  In other words, Jesus reassured John by pointing to the signs of his work already taking place there and then: the healing of the sick, the raising of the dead and the preaching to the poor.

When we ask Jesus our own version of John's question, when we question where he is, he just might say to us: look around at the many good people caring for others in my name, doing good in my name.

·        Look at those Italian nuns who have stayed in Somalia and care for the sick, when everybody left that war-torn country and many others.

·        Look at those Christian parents who not only give an example of fidelity in marriage to their children, but also raise them in the faith.

·        Look at the increasing numbers of young men and women joining the seminary and religious life.

Conclusion

It seems like just as we have no choice in how long we wait at the Doctor's Office or in traffic, we also have no choice in how long we wait for the Lord to satisfy our deepest longings.  In both cases, however, we have a choice in how we wait.

Do we wait in hope or despair?  Do we wait by keeping busy or by being idle?  Can some good come out of our waiting?

Homily Advent 2 Year A: Tidying up for Jesus

Homily for 2^nd Sunday of Advent Year C 2016-2017

Isaiah 11:1-10; Romans 15:4-9; Matthew 3:1-12

Introduction

Getting ready for a guest often requires serious preparation.  Just think of all the slaving you had to when you hosted the family for Thanksgiving Dinner.  There is the tidying up, getting fresh linens and towels, and of course preparing a good meal.  And the more important the guest, the more involved is our preparation.

Scripture and Theology

No wonder then that the First Coming of God's Son into the world required serious preparations.  God sent John the Baptist as that voice crying out in the desert, "Prepare the way of the Lord, make straight his paths."  John's whole ministry was to prepare the people for the arrival of the Messiah.

But how would they prepare the way for the Lord?  How would they make straight his paths?  St. John tells them: “Repent, for the kingdom of heaven is at hand!”

Repenting means turning around, like the military or boy scout command "about-turn" or "about-face."  It is a 180 degree change of direction, a complete reversal of orientation.  John is asking people to turn from sin back to God.  For them repenting means returning to the ten commandments of God, putting God first above all else, treating each other with love.  That is how to prepare for the coming of the Messiah.

In addition, because human beings always need signs to show what is happening inside them, John invited those who were repenting, to come to him for baptism.  This ritual of immersion in water would serve as a visible sign that they had repented, had turned from a life of sin back to God.  And as we heard in the gospel, many people "were going out to him and were being baptized."

But when the Pharisees and Sadducees came for John's baptism, for this sign of repentance, he turned them away.  He said: “You brood of vipers!  Who warned you to flee from the coming wrath?”  Why is John denying them a chance to prepare themselves for the Messiah?  It seems that they came to be baptised, only because they wanted to be seen doing something righteous by the people, but inside there was no real conversion, no real about-turn.  They came to be cleaned externally with the water; but their hearts internally were still very dirty. 

But the kind of preparation for the Messiah that John wants involves real changes in one's life.  That is why he challenges the Pharisees and Sadducees saying: “Produce good fruit as evidence of your repentance! . . . [for] every tree that does not bear good fruit will be cut down and thrown into the fire.”  In other words, before you come to this religious ritual called baptism, there must be a change in your heart.  And after you live this ritual of baptism, there must be a change in the way you live your life, living it in virtue and charity.  And so, preparing for the Lord requires two services: the religious service of baptism but also service to one another in our daily lives.  By coming to John for baptism, the Pharisees and Scribes had done first, but had nothing to show for the second.

Moreover, John the Baptist tells the people that what he is asking for is rather low hanging fruit; when the Messiah comes much more will be expected.  We can think of John’s baptism as being the hors d'oeuvres, the anti-pasti, the appetizers, preparing for the main course, which is being served by Jesus himself, when he sets the Kingdom of God in motion.  That is why John says: “I am baptizing you with water, for repentance.  But the one who is coming after me is mightier than I.  I am not worthy to carry his sandals."

And then John goes on to say:

·        "He will baptize you with the Holy Spirit and fire."  The Holy Spirit will bring you forgiveness and the fire will burn away any sins that remain, a painful experience you would want to avoid by being ready now.

·        John goes on to say of the Messiah: "His winnowing fan is in his hand."  For those who did not grow up in the country, a winnowing fan is an implement used to separate the grain from the chaff.  John says that when the Messiah comes, that is exactly what he will do, separate the good from the evil, the virtuous from the sinful.

·        And John concludes: "He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”  In other words, he will gather those who have repented and turned towards him into his Kingdom and will dispatch those who refuse to hell.

And so, seen in this light, we can understand why John the Baptist is not mincing his words at all when he says: “Repent, for the kingdom of heaven is at hand!”

Christian Life

John's words were meant to prepare for the people of Israel for the First Coming of the Messiah.  That same message also helps us during this season of Advent to prepare us for the Second Coming.  For us it is no longer: “Repent, for the kingdom of heaven is at hand!” For us the message is: “[Repent], for the kingdom the kingdom of God is among you” (Lk. 17:21).  Jesus Christ by his life, death and resurrection has already set the Kingdom in motion and is bringing it to fruition through the Church.  We had better be ready, be already turned around from sin to God, from vice to virtue when the Kingdom is finally fulfilled.  Although we do this preparation throughout the year, Advent is a special dress rehearsal of preparation for the Second and final coming of the Lord.

Let me offer three steps we can take to help us repent as we wait for the Lord's Second coming: interior conversion, the sacraments, a life of virtue.

First, we must repent interiorly within our hearts and minds.  After making an examination of conscience and taking stock of our relationship with God we might say to ourselves, "I really must get rid of this habit; why I am doing this?  There are many resources that can help us to reach this point, but reading the Word of God often convicts us into turning around towards him; so does listening to our ministers, our friends, our family.  When with God's help we have searched our lives and reached the decision to change, we are ready for the second step.

For the people of Israel that second step was the ritual of John's baptism;  for us it is the all the sacraments, but especially the Sacrament of Penance and the Eucharist.  These religious services or rituals are not empty signs.  They are the means through which God gives us his divine help, his forgiveness, his mercy.  They are also the means through which we tell God that we are committed to being faithful to him.  And because we shall come to the sacraments, after making that interior change in our hearts, we can be sure that we will not be driven away like John did to the Pharisees.

The third step in repenting is returning from the sacraments ready to produce good fruit in our daily lives, something that the Pharisees and Sadducees failed to do.  After confession the priest often gives us a penance: a prayer to say, a bible passage to read, or an action to perform.  These penances are meant to help us remain on the straight and narrow path, producing good fruit.  Even at the end of Mass, the priest sends us forth saying: “Go in peace, glorifying the Lord by your life.”  This too is an invitation to continue showing our repentance by living a life worthy of the Word and the sacraments we have celebrated.

Conclusion

Advent might not be as glamorous as Christmas or Easter, since it is essentially a time of waiting.  But Advent should not be a wasted or boring waiting, a complacent or lazy waiting.  Let this Advent be for all of us a busy time of putting our house in order, tidying up a little for the arrival of the greatest guest ever: not only the newborn Jesus we celebrate at Christmas, but also the Risen Lord when he finally comes to us claim us for God.

Homily Christ the King - Jesus, remember me when you come into your kingdom

Homily for Christ the King Sunday Year C 2016

2 Samuel 5:1-3, Colossians 1:12-20 and Luke 23:35-43

Introduction

“Jesus, remember me when you come into your kingdom.”  With these words the Good thief, crucified together with Jesus, sees something in him, which others had failed to see.  That Jesus is not only the Christ, the Messiah, but also a King.

But what kind of King is Jesus?  Is he the tyrant king like bad King George whom the USA kicked out to become a republic?  Or is he like the ceremonial European royalty of today whose power is just a tad more than that of our Prom King and Queen, the King of Rex and Endymion, the King of Rock and Roll.

Scripture and Theology

The three readings of today suggest what kind of King Jesus Christ is.

The Kingship of Jesus has its origins with King David about whom we read in the first reading.  Actually although Saul was in fact the first King of Israel, as we heard in the reading, it was David who did all the fighting, even killing Goliath the Philistine.  And so after Saul died, the elders of the Twelve tribes come to David and asked him to be their shepherd, commander and King, presenting their request as the will of God.  And after David agreed to do so, they anointed him king, anointing with oil being the official way of making someone a king, just like inauguration is the way the President of this country takes office.

As king, David did a pretty good job.  Perhaps his most important contribution was to unite the Twelve tribes of Israel into one nation, under one God.  His son Solomon would continue David's work, and would in fact build the Temple, the central place of worshipping God.  Unfortunately things changed after Solomon.

·        Solomon's sons, however split the Kingdom into two, the southern Kingdom of Judah and the Northern Kingdom of Israel.

·        And 250 years later, the Northern Kingdom of Israel was conquered by the Assyrians, with the people being dispersed, never to return home till today.

·        Then about 150 years later still, the Southern Kingdom of Judah was also conquered by the Babylonians and sent into exile.

The Kingdom of David was now no more.  Had God given up on his people?  Certainly not.  For God kept sending them prophets like Jeremiah, Ezekiel, Isaiah, to give them hope that the Kingdom of David would be restored.  The Christ, the Messiah, would establish a completely new type of Kingdom.

That is where Jesus comes into the picture.  St. Paul in the second reading describes beautifully this new kingship of Jesus Christ, into whose kingdom God has transferred us after delivering us from the power of darkness.  It is in this kingdom where "we have redemption, the forgiveness of sins."  Moreover, this kingdom of Jesus is not just recovering the territory over which David was King; he is not even just king of the earth; he is also King of heaven.  This is because Jesus "is the image of the invisible God, the firstborn of all creation.  For in him were created all things in heaven and on earth, the visible and the invisible . . . ."  His Kingdom is a great improvement on that of David in its scope.

And now to the gospel passage.  Why choose this passage of Jesus on the cross for the feast of Christ the King?  Why not some other passage that shows Christ in his glory?  This is the Church's way of telling us that the Kingdom of Jesus comes about, not by war and fighting, but by humble sacrifice.  We heard that the soldiers nailed a sign above his head saying: “This is the King of the Jews,” the words whose Latin initials, INRI (Iesus Nazarenus Rex Iudaeorum) we have on all our crosses and crucifixes.  They did so to mock him, "hey, look here is someone claiming to be a king, but is being executed like a common criminal in the most shameful, most painful way."  How ironic; usually kings execute people; now the King of the Universe is himself executed.

But the Good Thief sees through all this paradox and realizes that Jesus is God, and he is a King of a much greater Kingdom than that of the Romans.  After telling off his fellow criminal for insulting the Son of God, he makes his own request: “Jesus, remember me when you come into your kingdom.”

And so all three readings have told us that like King David, Jesus has come to reunite the people of God, but this time he is reuniting all the earth and indeed heaven as well. Moreover, his kingship is not one of military or political power, but one spiritual power that comes from the sacrifice of the cross.

Christian Life

It is this kingship that we celebrate today, as we end the liturgical year.  The Kingship of Christ is not that of the tyrant with too much power nor that of a ceremonial king with hardly any power.  He has just enough power to do good, to offer a sacrifice that saves all humankind.  In fact the Preface of today, that is the prayer the priest says before we sing the "Holy, Holy, Holy" will praise God the Father, for anointing Jesus Christ an eternal priest and King of all Creation, King of "an eternal and universal kingdom, a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace."

Although we sometimes, think of God's Kingdom as being only other worldly, actually the Kingdom starts right here on earth and will be fulfilled on the other side.  And so the take-away for us from today's feast and its readings is that Jesus' Kingdom is both "already here" and at the same time it is "not yet."

·        That is why Jesus set up the Church, to help him establish that kingdom.

·        That is why we are Christians, the minions of Jesus in establishing the Kingdom here on earth, so that it will be complete in heaven.

·        That is why as Christians we have one eye on the things of earth, and another eye on the things of heaven.  For example, during this Jubilee year of Mercy we have carried out the seven corporal works of mercy: feeding the hungry and giving drink to the thirsty, clothing the naked and welcoming the stranger, visiting the sick and the prisoner, and burying the dead.  At the same time we have not neglected the seven spiritual works of mercy: instructing the ignorant and counselling the doubtful, admonishing sinners and bearing patiently those who wrong us, forgiving offenses and consoling the afflicted, and again praying for the living and the dead.

The Kingdom of Jesus is not going to build itself; Jesus has laid the foundation, done the heavy lifting and now wants us to carry on the work, and with God's grace bring the Kingdom to fruition in heaven.  We must bring to bear on the Kingdom of God, the fruits we have received from the Jubilee Year of Mercy.

Conclusion

And so, while we share the fears and hopes, the sorrows and joys of our fellow citizens of this world, as true followers of Jesus we must remember that we are in this world, but we are not of this world.  This message is perhaps what we need to heal the bruises and divisions of this past election cycle.  Both the losers and victors must remember that Jesus Christ is still King of the Universe.  For at the end of time, although we are all invited into the heavenly kingdom of Jesus Christ, admission will require that we have been faithful to all his teachings, while on this side of that Kingdom, while in the construction phase.

But since as weak human beings we are imperfect in fulfilling Jesus' commands, let us make the prayer of the Good Thief, our own daily prayer, asking: “Jesus, remember me when you come into your kingdom.”  We can then harbour the hope that the Lord will respond to us like he did to the Good Thief: "Amen, I say to you, [today] you will be with me in Paradise.”

Post-election Reflection

What is a priest to do?

I just cannot win.  Before the election, quoting Pope Francis, I preached that Catholics should study the issues, pray about them and vote according to their conscience and I was lambasted by my conservative friends for encouraging people to vote for Clinton.  Now after the election when I say that Catholics should stop attacking people for how they voted in conscience, I am lambasted by my liberal friends for defending those who voted for Trump.  I just cannot win.

And when, like I did before the election, I insist that the platforms of both parties do not conform fully to Catholic teaching, both sides of the ideological divide cry foul.  They believe that their man/woman is practically a saint; how dare I impugn his/her message!  I just cannot win.

It is at times like this that I have existential doubt as to my mission as a priest, of course not because I cannot win.  Rather, I have made it my life’s mission, at least intellectually, to almost never operate out of a binary framework, when dealing with contingent things.  The binary framework sees either black or white literary and metaphorically, either good or evil, rather than discerning shades of "more or less;" after all we are dealing with contingent things.

During this election cycle, I suggested that Catholics were stuck between a rock and a hard place, because both platforms departed from Catholic teaching in serious ways.  For me, it was not a choice between a good and a bad candidate, a good and bad platform.  At first I spoke in terms of a choice of the lesser of two evils, in a manner of speaking, but my moral theology colleague reminded me that Catholics can never choose evil.   In other words, despite their imperfection, a Catholic should choose what he or she saw as the better of the two seriously flawed platforms.  And so, I would agree that at election time, when the choice is between two candidates, after studying and praying over the issues, a Catholic is faced with a binary situation, in which he or she has to make a choice in conscience.

But apart from the actual choice in the booth, it seems clear to me that both platforms need to be put under greater scrutiny, to see how much they conform to the will of Christ as channelled through Church teaching.  And now after the election, the platform of the winner, which he intends to put into action, need even more thorough scrutiny.  I suspect that the Catholic Bishops Conference had two drafts of their congratulatory letter, for whichever candidate won.  While the contents of the two letters were probably the same, that middle paragraph that described the issues of contention between the Church and the candidate, was different.

My left-leaning friends seem by and large resigned to the fact that the Democrat platform differs from Catholic teaching in many ways; they usually want Catholic teaching to be changed to fit their ideology.  My right-leaning friends, however, seem to equate their candidate’s platform with orthodox Catholic teaching; if there is a lack of concordance between the two, it is the Catholic teaching that is heretical – it does not need to change – it has never been Catholic teaching.  In fact often the words orthodox and conservative are used as synonyms.  That is why any suggestion before the election that people choose according to their conscience was met with resistance, because it suggested that there could be any other morally right choice besides the conservative one.  That is why any suggestion that now after the election we have to dialogue with the newly elected leaders on any issue meets with consternation – what is there to dialogue about, they ask?

If in the past the Catholic priests and bishops have had some difficulty in convincing their left-leaning flock that many aspects of the Democrat platform, e.g. on abortion, marriage were at odds with Catholic teaching, now they have an even greater challenge in convincing their right-leaning ones that many aspects of the Republican platform, e.g. on immigration, refugees, capital punishment are similarly at odds with Catholic teaching.  I say this because of my own personal experience of pushback and that of my fellow priests this past week.  Several of us were called liberals for not speaking about abortion and for mentioning the "c" word, not "Clinton," but "conscience" on the Sunday before elections.  But I guess since Pope Francis has been called the same or worse, I am in good company.

Belonging in the same company as the Pope, however, does not ease my existential crisis!  My crisis remains because these sentiments are not coming from extremists such as those you find on lifesitenews.com or churchmilitant.com, but from ordinary, faithful, church-going Catholics – your lectors, ministers of communion, ushers and members of sodalities.  I have to wonder if are we experiencing in the Church the wider revolt of the rank and file against their leaders like we have seen in the US Republican Party and the UK Labour Party?

As I continue pondering my existential crisis, a practical question remains however.  What should I preach this first Sunday after the election?  Should I just say nothing about the elephant in the room (no pun intended) and just stick to the Scripture readings?  I am sure that my homiletics colleague would probably disagree because homilies are supposed to speak to the people's current situation and not about some pie in the sky.

What is a priest to do?

Homily for Dedication of Lateran Basilica – November 9, 2016

 Flowing from a healed Church into a broken world

Introduction

Preaching about the dedication of St. John's Lateran Basilica is daunting enough on the day after any election, almost impossible after this election. That is why, I must say I have always considered Fr. Nile, our Director of Liturgy, a good friend, that is, until he assigned me to preach today.

How do you preach about some big old church building in Rome when the bigger elephant in the room is the just concluded one-of-a-kind election?

And yet perhaps the very mystery that we celebrate today, the mystery of the Church, can help us all refocus on who we are as the Body of Christ.

Scripture and Theology

Any time we dedicate a church, or like today celebrate the anniversary of its dedication, what we are really celebrating is us, the Church with the big "C."  As the Preface of today's Mass will proclaim, God sanctifies "the Church, the Bride of Christ, foreshadowed in visible buildings."  That is why St. Paul tells the Corinthians and us too: "You are God’s building . . . the [holy] temple of God." This building Paul is constructing, so that "the Spirit of God dwells in you."

The Spirit of God was doubtless absent from the Jerusalem temple, which had been turned into a marketplace for livestock and financial services.  Not that selling doves and sheep to be used for sacrifice was evil. Neither was it a sin to provide worshippers the service of exchanging their pagan coins for suitable temple money.  But for God's sake literally, Jesus is abhorred that these profane activities are taking place in his Father's House, the visible symbol of God's people, the place where they should focus on worshipping God.

That is why Ezekiel's vision has the water flowing out of the temple into the profane world, rather than from the profane world into the temple.

·        The water flowing from the temple made fresh the salt waters of the sea.

·        The water gave life to living creatures, providing an abundance of fish.

·        It even gave life to trees, to bear fresh fruit and leaves for medicine.

The temple was the source of life for the profane world and not vice versa.

Similarly, today's church buildings, because of the worship that takes place in them, must continue being symbols of God's positive influence on the world, an influence provided by the people of God that gather in them and then flow out, like the temple water, back into the world.  St. John Lateran, the Pope's Cathedral is that symbol for the universal Church,  St.  Louis Cathedral, for the Church of New Orleans, and our parish churches for our parochial communities.

Christian Life

The divisiveness, acrimony and frankly pagan ways of this election cycle are a clear message that even more life-giving water must flow from the Church, the Body of Christ, into society to bring life, fresh fruits and healing.

When Pope Francis was asked what advice he had for American Catholics during this election that placed them between a rock and a hard place, he gave a two-part answer.  First, he advised Americans to "study the issues, pray and decide in conscience" – pretty standard moral theology principles.  In the second part, however, he diagnosed the root causes of the situation.  He said:

When a country has two, three or four candidates who are unsatisfactory, it means that the political life of that country is perhaps overly politicized but lacking in a political culture. . . . People belong to one party or another party or even a third, but for emotional reasons, without thinking clearly about the fundamentals, the proposals.

And then he concluded: "One of the tasks of the Church . . . is to teach people to develop a political culture."

Conclusion

These words of Pope Francis should be for us a summons to action.  We, God's Temple, must, by our word and by our example, provide the nourishment that can create a truly Christian political culture in the world today. 

But to do that, we must first cleanse inside our own temple and only then hope to cleanse the outside world.  I offer three suggestions.

1.    Let civility in discourse ring in the Body of Christ and so be the fresh water flowing into salty sea of acrimony, vitriol and ad hominem attacks.

2.    Let unity in diversity ring in the Body of Christ and so be the water that provides life to a people divided on racial, social and religious grounds.

3.    Let fidelity to Christ ring in the Body of Christ, so that in the words of one Cardinal Bergolio, we may live more fully by the criteria that the Lord commands rather than by the criteria of the world and so bring his life-giving message in its fullness to a world of darkness and death.

And finally, we must remember that we cannot this do at all, without praying to and getting the grace of Jesus Christ, the King of Kings, the Lord of Lords.

Homily 32nd Sunday: What happens to us after we die, depends on what we do before we die?

Homily for 32^nd Sunday of Ordinary Time Year C 2016

2 Maccabees 7:1-2,9-14, 2 Thessalonians 2:16-3:5 and Luke 20:27-38

Introduction

"What happens to us after we die?"  This is an important question that all human beings wonder about.  But perhaps during this election week, the question at the forefront of our minds instead is: "who should I vote for?"  I would like to suggest that in fact the two questions are somewhat related and I will try to show how.

The question of the after-life often receives one of two kinds of answers.

·        On the one hand, some hold that nothing happens after we die; this life is it.  After death there is nothing, zilch, nada!

·        On the other hand, others hold that there is life after death, but they don't agree on exactly what kind of life.  For example, some eastern religions believe in re-incarnation, with us coming back as plants or animals.

Fortunately, today's readings provide an answer to this question, an answer that not only tells us that there is life after death, but also what kind of life it is, and that what happens to us after we die, depends on what we do before we die.

Scripture and Theology

Both the gospel and the first reading teach us this message using the example of seven brothers and one woman: a wife and her seven husbands in one case, a mother and her seven sons in the other.

The setting of the gospel is an argument between Jesus and the Sadducees. The Sadducees were a group of temple priests who believed that only the first five books of the Bible were the Word of God; and since those books did not say anything about the resurrection, there must not be any life after death.

And so, they set before Jesus a situation of seven brothers who, one after another, married the same woman.  Following the law of Moses, they married her to raise up descendants for their deceased brothers, who had died childless. Perhaps also, they married the widow to support her financially and socially.

The Sadducees use this scenario to trap Jesus with this apparently difficult question: “Now at the resurrection whose wife will that woman be?”  They think that they have placed Jesus between a rock and a hard place.

·        If he says that she will be the wife of all seven brothers, that is ridiculous; since even in polygamy, men married multiple women and not vice versa.

·        His only alternative is to cave in and agree that there is no life after death.

But like a good debater, Jesus escapes the dilemma by demolishing the wrong assumptions on which 

their question is based.  They assume that life after death is exactly like life here on earth.  But Jesus corrects that view and shows that the resurrected life is entirely different from the kind of life we have here on earth.

·        In this life we die, like the seven brothers and the woman did.  And that is why in this life, we need to marry and beget children, so as to replace those who die and continue to propagate the human race.  Death and marriage are part of the human condition here on earth.

·        But life on the other side is quite different.  In that life, we don't die anymore; and that is why we don’t need to marry and beget children.  Those seven brothers and their wife, after death, had no more need for descendants; for they had reached the highest form of life, where, as St. John tells us, we shall be like God and we shall see him as he really is.

Clearly in this debate, Jesus is ahead: Jesus – 1, Sadducees - nil.  But wishing to score another point, he goes ahead to quote from Exodus, a book the Sadducees believed in.  He reminds them that when Moses met God at the burning bush, Moses called him, "the God of Abraham, the God of Isaac, and the God of Jacob," using the present rather than past tense, to show that Abraham, Isaac and Jacob, although they had died centuries earlier, were in fact still alive on the other side.  Jesus – 2, Sadducees – 0.

The first reading from the book of Maccabees gives us another set of seven brothers and their mother.  They too, by their willingness to die rather than break the law of God, also teach us this something about the afterlife.  What they did is similar to what our military men and women, police officers and first responders do every day, putting their lives on the line, for the nation, peace, life, law and order.  As for the seven brothers and their mother, what motivates their courage and sacrifice is much greater and more valuable.  The words of the eldest brother sum up what they believe.  He says: “You are depriving us of this present life, but the King of the world will raise us up to live again forever.”

And so, what happens to us after we die?  Well it depends; if we have lived virtuous lives like these seven brothers, we can like them, hope to live with God forever.  We can hope to live the kind of life that has no more death, the kind of life where the love of wife and husband will be raised to a much higher level, so that it can be shared with more than just one person in the communion of saints.

Christian Life

Unfortunately, this teaching of Jesus, might be too distant for some of us.

·        Why should I think about death, that may not come for years down the road, when right now I have more urgent issues like work and bills, family and children to be concerned about?

·        Why should I think about the resurrection of the dead, whose timing even Jesus confessed not to know, when the future of our country is at stake during these elections?

And yet, like the Lord's prayer says, "your will be done on earth, as it is in heaven."  What we do here on earth affects what happens to us in the after-life!

During a recent interview, Pope Francis was asked by an American journalist, what advice he would give to American Catholics about this rather difficult election.  And this is what Pope Francis said:

You pose me a question where you describe a difficult choice, because, according to you, you have difficulty in one [candidate] and you have difficulty in the other. In electoral campaigns, I never say a word. The people are sovereign. I'll just say [this] a word: Study the proposals well, pray and choose in conscience.

The Catholic bishops of this country, including our own Archbishop Aymond, have essentially told us the same thing, giving us a list of important issues for us to study, pray and decide.

Of course not all Catholics have welcomed this guidance of the Church, suggesting that it is too general.  They say: "why don't the bishops and priests be more direct and tell us who to vote?"  When people ask me this question, what they often want me to do is to preach the particular decision that they have reached by their prayer and study in conscience.

But because I must be a father to all rather than merely a hero to some, my role as a minister of Christ is to form consciences, not to replace them with my own conscience, much less that of other Catholics.  Catholic ministers form consciences by our preaching the issues all year long, not just at election time.

Conclusion

The reason we must each follow our conscience is because when we get to the other side, we shall each stand before the Lord alone, to give an account of our decisions.  Nobody, not your political tribe, not your family and friends, and especially not your priest will answer for your decision.

Because we are dual citizens of earth and heaven, it is only by carrying out faithfully our citizenship here on earth, can we hope to secure our citizenship in heaven.  May God guide our consciences now and always.