"DO NOT SWEAR AT ALL."

June 16^th, 2018: Matthew 5:33-37.

          The Ten Commandments do not deal directly with oaths and swearing except to say, “You shall not bear false witness,” and “You shall not take the name of the name of the Lord, your God, in vain.” Jesus goes farther in today’s gospel, when he says, still speaking not as an interpreter of God’s law, but as himself the law-giver: “I say to you, do not swear at all.”

He goes on, then, to give examples of what he has just forbidden. Do not swear, he says, by heaven, by the earth, by the holy city Jerusalem, or by your head. The thought behind this list is that all these things are made by God, so swearing by them is really a way of swearing by God without actually pronouncing his name. Such subterfuges are unworthy of those whose lives are centered on God.

“Let your ‘Yes’ mean ‘Yes,” Jesus says, “and your ‘No’ mean No.’” The person of integrity has no need to reinforce his Yes or No with an oath. When a man and woman come into God’s house to marry, there are no oaths. The priest or deacon who is presiding at the marriage asks the man simply: “John, do you take this woman to be your wedded wife?” He asks the woman, “Mary do you take this man to be your wedded husband?” Each of them answers, “I do.” With those simple questions and answers, the marriage is sealed. It is mutual consent, given without reservation or compulsion, which makes the marriage.

Similarly with a man being ordained as priest or bishop. Again, there are no oaths. The Church requires only that the candidate answer affirmatively to a number of questions about the duties of the office he is assuming. Once the candidate has given these assurances, the prayer for the descent of the Holy Spirit, and the laying on of hands by the ordaining bishop follow.

In a beautiful passage in his second Letter to the Corinthians Paul tells us that Jesus is himself Yes personified. Here’s what Paul writes: “The language in which we address you is not an ambiguous blend of Yes and No. The Son of God, Christ Jesus, proclaimed among you by us ... was never a blend of Yes and No. With him it was, and is, Yes. He is the Yes pronounced upon God’s promises, every one of them.” (2 Cor.1, 18ff: New English Bible) To which we joyfully say: “Thanks be to God!”

 

ELIJAH'S DISILLUSIONMENT.

Homily for June 15^th, 2018. 1 Kings: 19:9a, 11-16.

          The prophet Elijah, whom we encounter in today’s first reading, is one of the great figures in the Old Testament. He and Moses appeared with Jesus at his Transfiguration, when Jesus’ face and clothes shone with an unearthly, heavenly light. In today’s first reading Elijah has just achieved the greatest triumph of his life. In a contest atop Mt. Carmel the disciples of the false god Baal have failed to receive any answer at all to their prayer for fire from heaven to consume the sacrificial offering they have prepared for their god.

          We heard two days ago how Elijah prepared his own altar and sacrifice. To make his achievement more dramatic, and to demonstrate the power of the true God of Israel to do the humanly impossible, Elijah ordered the altar and the sacrificial gifts he had placed upon it to be drenched with water. Then, at his prayer, fire came from heaven to consume everything Elijah had prepared.

          Enraged at Elijah’s triumph over the Baal worshippers, whom she favors, the wicked queen Jezebel vows death for Elijah, who flees for his life to the cave at Horeb, where we meet him in our first reading. Deeply disillusioned, he pours out his complaints to the Lord God. “I have been the most zealous for the Lord, the God of hosts,” he cries out. . . . “I alone am left,” he tells God, “and they seek to take my life.”

The Lord’s response to these understandable complaints is to send Elijah on a new mission. “Go, take the road back to the desert near Damascus,” the Lord commands. “When you arrive, you shall anoint Hazael as king of Aram. Then you shall anoint Jehu

. . .  as king of Israel, and Elisha . . . as prophet to succeed you.”

          What does this tell us? No individual, no matter how great his or her achievement and character, is indispensable. Elijah’s work is finished. God sends him to prepare others to carry on Elijah’s work.

          The same sending awaits each one of us, one day: when the Lord calls us home to be with him, and with the loved ones have preceded us, forever.

"BUT I SAY TO YOU . . . "

Homily for June 14^th, 2018: Matthew 5:20-26.

In today’s gospel Jesus speaks about the central concern of Jewish religion: God’s law. He does so differently, however, from other teachers of God’s law. They cite a Commandment and then discuss its interpretation, quoting the interpretations of other famous rabbis. The Commandment to “Keep holy the Sabbath day,” for instance, raises the whole question of what kinds of work are forbidden on the Sabbath. Jesus speaks not, like other rabbis, as an interpreter of the law. He speaks as himself the Lawgiver.

“You have heard, ‘You shall kill.’ But I say to you, whoever is angry with his brother will be liable to judgment. Or – “You have heard, “Do not commit adultery.’ But I say to you whoever looks lustfully on a woman, has already committed adultery with her in his thoughts.” Or again – “You have heard, ‘You shall love your neighbor and hate your enemy’ But I say to you, love your enemies and pray for those who persecute you.” Or finally – “You have heard, ‘Do not take a false oath.’ But I say to you, do not swear at all.”

Do you see what Jesus is doing? Two things. First, by speaking not as an interpreter of God’s law, but as the Lawgiver, Jesus is manifesting his divinity. He does the same when he forgives sins. Second, he is plugging the loopholes in the law developed by legalistic interpreters – “the Scribes and Pharisees” mentioned at the beginning of today’s gospel. If the Commandments really mean what Jesus says they mean, then who can fulfill them completely?   

Many people think of the Commandments as questions in a moral examination in which we must first get a passing grade before God will love and bless us in this life, and admit us to heaven in the next. That’s wrong! God loves us already, just as good parents love their children from birth, or even from conception, without waiting to see how they’ll turn out. The Commandments tell us how to respond gratefully to the free gift of God’s love. And if a long life has taught me anything, it is this: grateful people are happy people – no exceptions!

FULFILLING THE LAW AND THE PROPHETS

Homily for June 13^th, 2018: Matthew 5:17-19.

“Do not think that I have come to abolish the law and the prophets,” Jesus says. “I have come not to abolish them, but to fulfill them.” We sometimes hear that the Old Testament presents a God of law, the New Testament a God of love. That’s not true! While law is indeed central in the Old Testament, it presents God=s law as an expression of his love B a gift granted to his chosen people, and not to others. We read in Deuteronomy, for instance, about God telling his people to be careful to observe his commandments, “for thus you will give evidence of your wisdom and intelligence to the nations, who will hear of all these statutes and say, ‘This nation is truly a wise and intelligent people.’ … Or what great nation has statues and decrees that are as just as this whole law which I am settling before you this day.” (Deut. 4:6-8)

While the New Testament does emphasize God=s love, almost the whole of Jesus’ Sermon on the Mount, from which the gospel readings this week and next are taken, consists of examples and stories of how God’s law is lived out in daily life. And at the Last Supper he gives his apostles Aa new commandment: Love one another@ (John 13:34). Both parts of the Bible proclaim the same God. If God=s self-disclosure is fuller in the New Testament, this is because in it God comes to us in person, through his Son. As we read in the opening verse of the letter to the Hebrews: AIn times past, God spoke in fragmentary and varied ways to our fathers through the prophets; in this, the final age, he has spoken to us through his Son ...@

Human laws command us to respect the rights of others. But I can respect your rights without having any human contact with you. Hence the enormous amount of loneliness in our society. Mother Teresa called loneliness Athe worst disease of modern times.@  There is only one cure for loneliness: love. We come here to receive love: a free gift, not a reward for services rendered. The One who gives us this gift does so under one strict condition: that we here receive, we generously share with others.

"YOU ARE SALT, AND LIGHT."

Homily for June 12^th, 2018: Mathew 5:13-16.

Jesus spoke in simple, everyday language that even children could understand. What could be simpler than the two images Jesus uses in our gospel reading: salt and light? In Jesus’ day soldiers received an allotment of salt as part of their pay. Because the Latin word for salt is sal it was called their salarium, from which we get our word salary. Even today, when someone doesn=t measure up or do his duty we say he=s Anot worth his salt.@ So when Jesus says, AYou are the salt of the earth,@ he is telling us that we are that ingredient in the world which, like salt, may be small in quantity, but which makes all the difference in quality..

Jesus also tells us: AYou are light C the light of the world.@ The first creation tale in Genesis says that creation began when God said: ALet there be light.@ When, in the fullness of time, God=s Son came into the world, he said: AI am the light of the world.@ (Jn 8:12) Pondering those words, and the story of creation in Genesis, Christians came to discern Christ=s role in creation. Hence we say in the Creed: AWe believe in one Lord, Jesus Christ, ... through whom all things were made.@

How dark the world would be if he had never lived! When Jesus says, AYou are the light of the world,@ he is not telling us to become the world=s light, any more than he tells us to become salt. As followers and friends of Jesus Christ, given a share of his life in baptism, we already are salt and light for the world. ABe what you are!@ Jesus is saying. 

Does that mean isolating ourselves from modern society? Some Christians favor that. They are good people. But they are mistaken. To isolate ourselves from others is like putting the lamp which lighted the small one-room house of Jesus= day under a basket. The people who heard Jesus knew that wasn=t what you did with a lamp. You put it on a lampstand where, as Jesus says in today=s gospel, Ait gives light to all in the house. Just so,@ Jesus continues, Ayour light must shine before others, that they may see your good deeds and glorify God.@ Why? Because God is the one who inspires us to do good deeds. And it is God alone who gives us the power to do good C to be what we are: salt to flavor and preserve; and light to shine in the darkness of our world.

Here at these two tables of word and sacrament the Lord first takes us up into his light and then sends us forth to pass on that light to others in a dark world, through a life of joyful service and generous love.

THE BEATITUDES

Homily for June 11^th, 2018: Matthew 5:1-12.

We call these sayings of Jesus the Beatitudes. They contradict just about everything our culture tells us. There is no way we can accept these teachings of Jesus, and at the same time accept all the values of the society in which we live. Does that mean we must opt out of society? Not at all. It does mean, however, that if we are serious about being Jesus’ disciples, we must live by standards that are different from those of many around us — even when they are good people. Nor can we choose among the Beatitudes, selecting the one that best suits us. The Beatitudes are not descriptions of nine different people. They are nine snapshots of one happy person: happy because he or she lives a life centered on God. 

          The Beatitudes challenge us. They summon us to put God first in our lives. To the extent that we try to do that, and keep on trying despite our many failures and discouragement, we discover that a life centered on God is a happy life. It is a fulfilled life, and one that brings true peace. Why? Because God is the only source there is of true happiness, of fulfillment, and genuine peace. To all those who respond to this challenge, Jesus says: “Rejoice and be glad, for your reward will be great in heaven.” 

          Only in heaven? No, the reward Jesus promises begins here on earth! The Beatitudes describe a life that is shot through with generosity: generosity to God, but to others as well.  Generosity doesn’t make us poor. It makes us rich. Winston Churchill, not a notably religious man, said once: “We make a living by what we get; but we make a life by what we give.” Jesus Christ says it best: “Give and it shall be given to you. Good measure pressed down, shaken together, running over, will they pour into the fold of your garment. For the measure you measure with will be measured back to you.” (Lk 6:38) 

          Is living by the Beatitudes beyond human powers? It is. To live as Jesus tells us to live in these nine sayings we need a power greater than our own. That is why we come here to the Eucharist: to be strengthened uplifted, shaken up, and set ablaze with joy unbounded by the love that will never let us go.