The first reading this Sunday reminds us that our speech discloses our character:
When a sieve is shaken, the husks appear; so do one’s faults when one speaks. The fruit of a tree shows the care it has had; so too does one’s speech disclose the bent of one’s mind.
Praise no one before he speaks,
for it is then that people are tested (Sirach 27:4-7).
What we say reveals a great deal about us—more than we imagine. Speech is among our greatest gifts, yet self-mastery in speech is among the rarest. Some of the most common sins we commit are related to speech: gossip, idle chatter, lies, exaggeration, harsh attack, and uncharitable remarks. With our tongue we can spew hatred, incite fear, spread misinformation, tempt, discourage, promote error, and ruin reputations. With a gift capable of bringing such good, we can surely cause great harm!
The Letter of James says this:
We all stumble in many ways. Anyone who is never at fault in what he says is perfect, able to keep his whole body in check. When we put bits into the mouths of horses to make them obey us, and thus we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. Likewise, the tongue is a small part of the body, but it makes great boasts.
Consider how a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.
All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be (Jam 3:2-10).
Although one may conquer any sin by God’s grace, those associated with speech are among the hardest to overcome. Sometimes it seems as if our speech is being controlled by a separate, baser part of our brain. We can be halfway through saying something before realizing how foolish and sinful we are being. Scripture speaks artistically of the sinful tongue.
Here are some common sins of the tongue:
The Lying Tongue – speaking falsehoods with the intention of misleading others.
The LORD detests lying lips, but he delights in people who are trustworthy (Prov 12:22).
A false witness will not go unpunished, and one who utters lies will not escape (Prov 19:5).
Not every story should you believe (Sir 19:14).
The Backbiting Tongue – talking about others behind their backs, injuring their reputations through detraction or slander.
A man’s tongue can be his downfall. Be not called a detractor; use not your tongue for calumny (Sir 5:13-16).
Whoever slanders his neighbor secretly I will destroy. (Psalm 101:5).
The Indiscreet Tongue – spreading confidential, unnecessary, or hurtful information about others.
He that goes about as a tale-bearer reveals secrets, therefore keep no company with such a one (Prov 20:19).
A gossip betrays a confidence; so avoid a man who talks too much (Prov 20:19).
He who repeats an evil report has no sense. Never repeat gossip… Let anything you hear die within you; be assured it will not make you burst. (Sir 19:5, 14).
Thou shalt not go up and down as a tale-bearer among thy people (Lev 19:16).
The Flattering Tongue– exaggerating the good qualities of others in order to ingratiate ourselves to them.
May the Lord silence all flattering lips and every boastful tongue (Ps 12:4).
Wounds from a friend can be trusted, but an enemy multiplies kisses (Prov 27:6).
May the Lord silence all flattering lips (Ps 12:4)
The Proud Tongue – speaking boastfully or in an overly certain way. There is a saying that a proud tongue comes with two closed ears. Those of proud tongue are not easily corrected and do not qualify or distinguish their remarks as they should.
May the Lord silence every boastful tongue, Those who say, “By our tongues we will prevail; when our lips speak, who can prevail over us?” (Ps 12:4-5)
The prudent man does not make a show of his knowledge, but fools broadcast their foolishness (Prov 12:23).
The Overused Tongue – saying too much, which usually ushers in sin by its excess.
A fool’s voice [comes] along with a multitude of words (Ecc 5:2).
When words are many, sin is inevitable, but he who restrains his lips is wise (Prov 10:19).
A fool delights in airing his own opinions (Prov 18:2)
The Rash Tongue – speaking before one should, often without having all the information.
Be not rash with your mouth, and let not your heart be hasty to utter anything before God (Ecc 5:1).
Be swift to hear, but slow to answer. If you have the knowledge, answer your neighbor; if not, put your hand over your mouth (Sir 5:13).
Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue (Prov 17:28).
The Quarrelsome Tongue – speaking in an overly opinionated way, attacking others personally, and/or provoking unnecessary division.
Fools’ words get them into constant quarrels; they are asking for a beating (Prov 18:6).
Drive out the mocker, and out goes strife; quarrels and insults are ended (Prov 22:10).
The Cursing Tongue – wishing harm upon others, often that they be damned.
He loved to pronounce a curse—may it come back on him. He found no pleasure in blessing—may it be far from him (Ps 109:17).
Whoever curses his father or mother, his lamp will be extinguished in deepest darkness (Prov 20:20).
The Piercing Tongue – speaking harshly or severely without reason.
Some people make cutting remarks, but the words of the wise bring healing (Prov 12:18).
The heart of the righteous weighs its answers, but the mouth of the wicked gushes evil (Prov 15:28).
Do not rebuke an older man harshly, but exhort him as if he were your father. (1 Tim 5:1-2).
The Silent Tongue – failing to speak up when we ought to warn people of sin, call them to the Kingdom, and announce the truth of Jesus Christ. In our age, the triumph of evil and poor behavior has been facilitated by our silence. As prophets, we are called to speak God’s Word.
Proclaim the message; persist in it in season and out of season; rebuke, correct, and encourage with great patience and teaching (2 Tim 4:2).
Israel’s watchmen are blind; they are all ignorant, they are all dumb dogs, they cannot bark (Is 56:10).
Yes, our speech is riddled with what it should not have and lacking in what it should. How wretched is our condition! Well, James did say, Anyone who is never at fault in what he says is perfect. Indeed, if anyone masters his tongue, he is a spiritual superman!
Set a guard over my mouth, O LORD; keep watch over the door of my lips (Ps 141:3).
Help me, Lord. Keep your arm around my shoulder and your hand over my mouth! Put your Word in my heart so that when I do speak, it’s really you speaking.
Are you a Christian? Before you answer, consider these other questions: Do you love your enemy? Do you do good to them who hate you? The honest answers to these questions are at the very heart of Christianity and represent what distinguishes a Christian from others. Let’s follow Jesus’ teachings in several stages. In so doing, we can learn our truest identity and how He seeks to transform us.
The ATTITUDE of a Christian
Jesus said to his disciples, “To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you.”
In effect, Jesus is telling us to put an end to the cycle of injustice and violence, by His grace. The Christian is to stand in the gap and say, “It ends with me.” This is Jesus’ game plan, his battle strategy. Defeat Satan’s cycle and thwart his plan to get two birds with one stone. Satan’s usual tactic is to inspire hatred or vengeance in someone, who then attacks us; in response, we lash back and become just like our enemy. In this way, Satan has captured two disciples for the price of one. The Lord tells us not to fall for that. We are to kill our enemies with kindness, get them with goodness, and lure them with love.
Note, then, four attitudes that the Lord distinguishes:
Merciful– Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.We ought to remember how merciful God has been to us. Even when we mistreated Him and were His enemies through sin, God show[ed] his love for us in that while we were yet sinners Christ died for us (Rom 5:8). Allow God to make you aware of His abundant mercy so that you are deeply grateful and thus equipped to love your enemy and mercifully withhold your wrath and vengeance toward him.
Meek– To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.Meekness is the virtue that governs anger. It is the proper middle ground between too much anger and not enough. Even when anger is an appropriate response, meekness moderates it, steering it away from destructive ends to helpful ones. It takes a strong person to control his anger, to refrain from retaliating or seeking revenge. Through meekness, we can also direct our anger toward the proper target: Satan. Use the energy of anger to defeat Satan’s plan!
Magnanimous– Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. We are too easily angered when people seek our time, talent, or treasure; this anger can give way to wrath. Those who are magnanimous are open to being asked, at peace with saying no when necessary, and generous in sharing their gifts. Christians graced by Christ are less apt to say, “This is mine; leave me alone” and more likely to realize that God has been good to them. This joy in what God has given them disposes them to generosity with others. Joy is like an energy that fuels magnanimity.
Meet –Do to others as you would have them do to you.An old meaning of “meet” is suitable, proper, fitting, correct, or just. Christians are aware that if we want the world to be more just, it has to begin with us. We understand that we are going to need the help of others in countless ways and therefore treat others as we hoped to be treated. We sow justice, mercy, and patience in order to reap them in others.
The ALTITUDE of a Christian
For if you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. If you lend money to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners and get back the same amount. But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.
Christians are supposed to stand out. By God’s grace, we are to rise above mere human norms. Note what Jesus expects of us:
We are to Excel – In effect, Jesus asks us these questions: How are you excelling? What makes you different from a virtuous atheist or pagan? What credit is it to you if you only do what they do? What makes you different from a sinner? The mark of a Christian is
that we love our enemies,
that we do good to them who do ill to us,
that we lend even when we expect to get nothing back, and
that we stop the cycle of injustice and violence.
We are to Exemplify – The text goes on to say, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful. In Matthew’s Gospel, Jesus says, But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust (Mat 5:44-45). Thus, we are to exemplify, to show forth who God is. We are to demonstrate that we are true children of the Father by doing what He does.
The ASSETS of a Christian
Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. Give, and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.
Jesus teaches that, by His grace, we should do the following to store up treasures in Heaven:
Forego Condemnation – Jesus says, Stop condemning and you will not be condemned. Condemning means quickly and routinely seeking the worst of punishments for others. There are no second chances, no tempering of punishment or consideration of the context or background of people’s struggles; “Hang ’em high” is the cry of condemnation. Punishment is meant to be remedial. There are times when the strictest of punishments must be meted out, but typically only after lesser measures have been unsuccessful. However, correcting an erring brother is a spiritual work of mercy.
My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins (James 5:19-20).
Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom (Col 3:16).
Thou shalt not hate thy brother in thine heart: thou shalt in fact rebuke thy neighbor, and not suffer sin upon him (Lev 19:17).
Brethren, if someone is detected in sin, you who live by the Spirit should gently set him right, each of you trying to avoid falling into temptation himself (Gal 5:25).
Nevertheless, be careful. The Lord says, The measure that you measure to others will be measured back to you (Mat 7:2). James also warns, Merciless is the judgment on the one who has shown no mercy (James 2:13). Thus, among our assets in Heaven will be mercy stored up for us at our judgment if we show mercy to others.
Forgive Transgressions – Jesus says, Forgive and you will be forgiven.If we do this, there is the promise of forgiveness being shown to us at our judgment. For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses (Mat 6:13-15).
Freely Give – Jesus says, Give, and gifts will be given to you. Paradoxically, one of the ways we keep something in the Kingdom of God is by giving it away. When we give it away, we thereby store it up in Heaven.
I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings. Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much (Luke 16:9).
Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. … As it is written, “He has scattered abroad his gifts to the poor; his righteousness endures forever.” Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God (2 Cor 9:6-11).
Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me” (Matt 19:21).
Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal (Matt 6:19).
Fully Receive – a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.Here, then, is the promise of our assets if we become, by God’s grace, true Christians. In effect, your yardstick will become a boomerang. Let it come back to bless you. If you have been merciful you will find mercy. If you have forgiven you will find forgiveness. If you have given it shall be returned to you many times over. These are the assets of the Christian. Invest wisely!
The Gospel passage this Sunday is Luke’s version of the Beatitudes. Being paradoxical, they are difficult to understand. We do not usually refer to the poor as blessed, but rather the well off; we do not typically call those who mourn blessed, but rather the joyful.
The word “beatitude” itself means “supreme blessedness.” In ancient Greek, makarios (blessed) referred to a deep, serene, and stable happiness largely unaffected by external matters. It also corresponds to the Hebrew word asher, which is more of an exclamation.
Each beatitude could easily be translated to begin in this way: “O, the blessedness of ….” Such a translation emphasizes that something is being described and experienced rather than prescribed.
So, it is critical to understand that beatitude is not something we achieve; rather, it is something we receive. The Beatitudes declare an objective reality as the result of a divine act. The use of the indicative mood in the passage should be taken seriously; we should not turn it into an imperative. In other words, as noted, the Beatitudes are more descriptions than prescriptions. Jesus is not simply saying that we should be poor or meek and then God will bless us. Rather, He is saying that this is what the transformed human person is like; this is what happens to us when He lives His life in us and transforms us; this is what our life is like when His grace and the power of His cross bring about in us a greater meekness and poverty of spirit—we will experience being blessed.
This helps to explain the paradox of some of the Beatitudes. We are still blessed even when we are poor, or mourning, or persecuted. Further, we are confirmed in blessedness by such realities because they serve as reminders that we are not at home in this world; God and His kingdom are our preoccupation and the source of our true beatitude.
In Luke’s version of the Beatitudes there are also woes described for those who reject the Lord’s offer. Let’s pair them up and consider them together, seeing the choice the Lord presents in each case: blessing or woe.
Blessed are you who are poor, for the kingdom of God is yours.
Who are the poor? They are those who, by God’s grace, have their true treasure in Heaven rather than on earth. They are poor to this world but rich to God. They have learned to depend on Him and are not obsessed with the passing riches of this world.
All of us are dependent on God, but we may not realize it. The poor in spirit are those who have come to peace in the knowledge that they depend on God for every beat of their heart, for every good thing they have. Humans strongly resist any such sense of dependence or lack of control. Many people strive to acquire wealth, power, and possessions in order to create the illusion that they are in control—they are not. Ultimately this whole system will fail; it is a recipe for frustration and unhappiness.
Further, control is like an addictive drug. The more we get, the more we need in order to feel less anxious. Our modern age illustrates this. Consider, for example, modern medicine, through which we can control things we never could before. Are all our fears gone as a result? No. Humans have never lived so long nor been so healthy, yet we have never been so anxious about our health. Our medicine cabinets are filled with prescriptions and over-the-counter medications, but we still worry! Control is an illusion, an addiction all its own. In the end, it seems we can never have enough of it to feel sufficiently “safe.”
How blessed are those who delight in depending on God, who realize that every beat of their heart is His gift and that everything they have is from Him and belongs to Him! They are blessed because they are free from the countless fears that flow from an endless quest for illusory control.
But woe to you who are rich, for you have received your consolation.
It’s nice to be rich, but if that’s all you live for, that’s all you’ll get. When it’s over it’s over, and then comes the judgment. Paradoxically, the only way to retain riches is to give them away or use them in serving others. Jesus instructs,
Store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also will be (Matt 6:20).
St. Paul says,
Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. Instruct them to do good, to be rich in good works, and to be generous and ready to share, treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life (1 Tim 6:17-19).
If we hoard wealth when others are in need or use our wealth in unjust ways, we may enjoy comforts in this world, but a stern judgment awaits. Live with the final judgment in mind; share and be generous. Jesus warns of woe that will come to those who resist his grace to be generous.
Blessed are you who are now hungry, for you will be satisfied.
All of us hunger physically, but the important thing is to hunger for God and the things waiting for us in Heaven. Many people hunger for anything but God—wealth, power, popularity, the latest fad.
It is in our hunger that we make room for God. It is then that we seek Him.
How blessed are those who hunger and thirst for the righteousness and justice of God and the values of His Kingdom! God will satisfy them with the joy of living under His law and they will rejoice to see the wisdom of His ways. They hunger for God’s Word and devour it when they find it. They rejoice to see God put sin to death in them and bring about virtue. They are excited and satisfied at what God is doing in their life. They are blessed indeed.
But woe to you who are filled now, for you will be hungry.
If we are filled with the things of this world, there is no room for God. Worldly things can only satisfy temporarily; being finite they cannot fill the infinite longing we have. We were made to know and love God; He alone can satisfy our longing. If we refuse this true food and true drink (see John 6:55), which is Christ Himself in the Eucharist, there awaits only a longing that will one day be permanent if we reject the Lord to the end. The Lord warns of woe to those who resist His gift to feed them with His Body and Blood and fill their minds with His Word.
Blessed are you who are now weeping, for you will laugh.
Who are those who weep? First, they are those who are not obsessed with emotional happiness and who accept sorrow as a part of life. Their sorrow is not about merely worldly things. They weep because they delight in the Kingdom of Heaven yet see the awful state of most of God’s people. They see so many who do not know God nor why they were created. They see people willfully locked in sin and darkness. They see still others who are victims of the sins of injustice and oppression. Because of these things they weep, mourn, and pray. This beatitude is the basis of intercessory prayer and deepening love for sinners. Because we mourn, we pray for the world.
Again, the object of this beatitude is rooted in the Kingdom of God and its values, not the passing values of this world. If our car gets scratched or the stock market goes down and we may mourn, but that’s not the subject of this beatitude.
How blessed are those who mourn over what really matters and who pray! They will laugh in the sense that God will console, strengthen, and encourage them. He will cause their mourning to bear fruit in prayer and action for others. To mourn in this way is to be blessed. It is a grief that “hurts so good,” because we know that it brings abundant blessings for the world as it intensifies our prayer and our own commitment to God and His Kingdom.
Woe to you who laugh now, for you will grieve and weep.
Rejoicing with the world is like celebrating on the Titanic before it hits the iceberg. The ride is wonderful for a while but then comes the cold and unforgiving depths. Too many in our world live frivolous lives. They “major in the minors.” They call good or no big deal what God calls sin; they even celebrate it and praise it. Jesus says, woe to them. While there are things to enjoy in this world, there is also much to lament. Sin and injustice, moral darkness, and confusion are nothing to celebrate. The Lord warns of woe to those who do not let Him transform their hearts so that they grieve over sin and darkness.
Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.
In life we are going to suffer, so it might as well be for something decent and noble. How blessed are those who, because they love God and His kingdom, are hated by this world! At least they share a common lot with Jesus. They know that only false prophets are loved by all. There is a paradoxical serenity that comes from this sort of persecution because it is a sign that we are no longer of this world, that the world has lost its hold on us and thus hates us (Jn 15:19). Forsaking this world and being hated by it, they are blessed, because the Kingdom of God is theirs in abundance.
Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.
If the world is cheering for you, you’re playing on the wrong team, the losing team. The “world” is the set of philosophies, power structures, and inclinations at odds with the teachings and truths of God. A friend of the world becomes an enemy of God (James 4:4). Jesus says,
If the world hates you, understand that it hated Me first. If you were of the world, it would love you as its own. Instead, the world hates you, because you are not of the world, but I have chosen you out of the world. Remember the word that I spoke to you: ‘No servant is greater than his master.’ If they persecuted Me, they will persecute you as well (Jn 15:18-20).
Jesus warns of woe to those who pitch their tents in this world. It is passing away as are all those who seek its friendship. Jesus warns of the woe that comes from being too friendly with a lost and sinful world.
In all these ways, the Lord paints a kind of picture for us of the transformed human person. He shows us what happens to us as He lives His life in us.
Decisions have consequences. Depending on our choice to let God work in our life or not, there is either blessing or woe. Choose the blessings, dear brethren, choose the blessings.
One of my mentors over the years was the late Fr. Francis Martin, a teacher at the Dominican House of Studies (among many other places), a great scholar of Scripture, and the author of numerous books and articles; he also gave many a retreat for priests. Here are some of his reflections on the Gospel:
This Sunday’s Gospel describes the call of Simon Peter, one that takes place in several stages. While it is presented in a compact time frame, for most of us it takes place over a longer period, as the Lord works to deepen our faith and heighten our call.
The upshot of the Gospel is that Peter’s faith is strengthened by his obedience to the Lord’s command.
Let’s see how the Lord grows Peter’s faith.
The Help that isn’t Hard– The text says, While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.
It may astonish us, but God seeks our help. What did Peter have? He had a boat at the ready and, as we shall see, a tender heart. What do you have? All of us have talents, gifts, access, and availability that God can and wants to use. The way the Lord has set things up, He “needs” our help. God, who made us without our help, will not save us without our help. Call this what you will—cooperative grace, collaborative grace, or my personal favorite: responsible grace—but God seeks to engage us in our own salvation and in the salvation of others. He wants our help.
The main point in terms of Peter’s progression in the faith is that this initial request (to put out from shore) is a small one; it’s not hard for Peter and helps him to learn the obedience of faith.
This is where the Lord begins with both Peter and us. He trains us in greater obedience through small things. Don’t overlook the small, daily acts of obedience to the Lord. Through them the Lord trains and equips us for greater things. If the Lord can trust us in small matters, He can and will trust us with larger ones.
The Hesitation that must be Healed – The text says, After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.”
Peter is willing to do something routine for the Lord. After all, how hard is it to let the Lord use your boat for a while? Now the Lord invites Peter to go a little deeper, to “put out into deep water.” For a moment, Peter hesitates. He is tired and discouraged—so much work and so little to show for it. There was probably some doubt in Peter’s heart and a hint of sarcasm in his voice, because later he repents and calls himself a sinful man. Yes, here is a hesitation that must be healed if Peter is ever to see his blessings and reach his destiny.
So, too, for some of us. Perhaps we’ve heard the Lord calling us to some task but hesitated because we were tired or discouraged. I’ll come to Church and say a few prayers, but please, Lord, don’t ask anything more of me.
Perhaps we are fearful. Deep waters bring greater threats. As the water gets deeper the stakes get higher. Somehow, we must step out in faith, to get out of our comfort zone and head for deeper waters. Like Peter, we can hesitate, thinking of all sorts of reasons why what the Lord asks of us is not a good idea.
How is Peter healed of his hesitation? In a countercultural way, Peter is healed by the obedience of faith; that is the central point of today’s Gospel.
Yes, Peter’s healing is caught up in his acknowledgement that the Lord commands it. Peter says, But at your command I will lower the nets. Peter finds strength and consolation in the Lord’s command. Paradoxically, there is something freeing about being under authority.
We live in a culture that tends to regard authority with cynicism, even rewarding some amount of rebellion. Further, our flesh tends to bristle at being under authority. Again, there is something freeing about being under authority.
As a Christian, I derive a lot of serenity and courage when I understand that the Lord commands something of me. While the world may balk at the demands of the moral life and find much of it too difficult or demanding, I often find that it is enough for me to know that the Lord both teaches and commands it. This gives me both serenity and confidence. Even if some aspect of my flesh may hesitate, knowing that my Lord and His lawful representatives (my bishop and the Magisterium) command something frees me and gives me the courage to understand that I am doing God’s will. Any natural hesitancy I might have is often quickly dispatched when I realize that I am being commanded by the Lord.
On a given Sunday morning, a person might consider skipping Mass, preferring to sleep in or perhaps finding it difficult somehow. Knowing that it is commanded (the third commandment) helps him to overcome his hesitancy. The same is true for the rest of the moral law and also certain vocational matters and actions required of the Christian, not under a general command but under a specific call from the Lord.
In this way of obedience, the Lord draws Peter to deeper waters. Peter’s hesitation must be healed if he is to see his faith deepen and his call heighten.
The Harvest that is Hauled – The text says, When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking.
In this matter the Lord grants Peter a great grace: enjoying the fruits of obedience in an immediate way. In other cases, the harvest is not so swift, but this much is always true: it is promised, and it will come, whether today or years from now.
The Lord says elsewhere, using a more terrestrial image, the harvest is plentiful (Mat 9:37). The Lord is providing an audiovisual aid. Obviously, the harvest that the Lord heralded was not about fish; it was about human beings. Indeed, the harvest is plentiful. Consider all the people whom the Lord has touched after these humble beginnings in a backwater of Israel. Not only are there more than one billion Catholics in the world today, but there are countless others who lived before us and many (only God knows how many) who will come after us. Yes, it is a bountiful harvest!
Some days and times are better for fishing or harvesting than others. St. Paul speaks of the gospel as being “in season and out of season” (2 Tim 4:2), but even in those times that the Lord designates for pruning or for the field to lie fallow, He is only preparing for future growth. The Lord says, “the harvest is plentiful,” and His Word prevails.
In the West it seems that the seasons have turned against us, but we must remember that even in winter the farmer must stay busy preparing the soil, removing the rocks, and laying down fertilizer.
Yes, the Lord is heralding a harvest, and we must work no matter the season. Even if we do not see the full harvest, the Lord will, as will others who come after us. Jesus says elsewhere, Thus the saying “One sows, and another reaps” is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (John 4:37).
The bottom line is this: just do your work. Obey what the Lord commands and know that a harvest is heralded and will be hauled in someday. The nets will be strained, and the boats heavily weighed down. The harvest will come, and it will come with abundance. Just keep working and obeying what He commands.
The Humility that Heightens– The text says, When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” When they brought their boats to the shore, they left everything and followed him.
In falling to his knees, Peter is about to raised higher by the Lord. Peter realizes that his hesitation and doubt have been sinful and that had he persisted in not obeying the Lord, he would have blocked his blessings.
Notice that Peter is not described as having a cringing humility but rather a healthy one.
Healthy humility raises us; it does not cast us down. Bowing in healthy humility does not crush us; it heightens our status. The Lord, having led Peter to a healthy obedience and humility, in effect tells him, “Come up higher. Your concern now will not be fish but rather the care of human souls who are precious to me. You will be my co-worker in a far more important enterprise.” Yes, healthy humility raises us.
Thus, Peter’s humility is a productive one. It is the godly sorrow of which St. Paul writes,
Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while—yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done (2 Cor 7:8-11).
Peter’s humility is productive because it is godly. Humility and sorrow equip him for greater duties, duties no longer related fish but to human souls.
How different this is from mere shame (which Paul calls worldly sorrow)! Shame often locks us into unhealthy, paralyzing self-loathing. Godly sorrow increases our zeal to do God’s will and thereby equips, empowers, and enables us when He calls—and the Lord does call.
Peter, through obedience and humility, is now ready to leave everything and follow Jesus. The Lord has led him to this point in stages. It began with a request for help that wasn’t hard, a small obedience, but then the Lord called Peter deeper, to a more difficult obedience. Peter needed to have his hesitation healed. Experiencing this healing, he hauled in a harvest that illustrated what his lack of faith and obedience might have cost him. It humbled him but also heightened him. Having his faith deepened in Jesus, Peter is now ready to follow the Lord. It is always better to walk in humility and obedience than in pride!
In all of this, don’t miss the key, the golden chord: At your command, I will lower the nets. Faith is rooted in obedience and humility. That is the key to our growth as disciples.
St. Peter is still a rookie, but his first season holds great promise. He will not go through life without injury, but in the end, he too will be the rock (in Christ) who is ready to roll.
The liturgical focus of the Feast of the Presentation, which we celebrate today, is light. Christ is our light, and the people who walked in darkness have seen a great light! In the Gospel, Simeon holds the infant Jesus and calls Him “a light for revelation to the Gentiles.” Thus, this feast has long featured the carrying of candles by the faithful in procession and the blessing of candles. For this reason, the feast was often called Candlemas.
Today’s feast celebrates the “purification” of Our Lady. As a Jewish woman, she presented herself forty days after giving birth to be blessed and welcomed back to the community. I have written more on the history of that practice here:The Churching of Women.
As a background to the drama of this feast consider the following. In 587 BC the Babylonians invaded and destroyed Jerusalem. The Temple was also destroyed and theArk of the Covenantwent missing. Nearly eighty years later the Jews were able to return to Jerusalem and rebuild the Temple. But the whereabouts of the Ark of the Covenant was not known. Had Jeremiah hidden in a nearby cave? Had others taken it elsewhere. No one knew. So the Holy of Holies was an empty room, until the Ark would be found. The Ark had carried the presence of God in Israel. It was a great and dramatic loss and there was great eagerness to find it again. Now, nearly five hundred years later, Mary, Joseph and Jesus approach the Temple Mount and there was fulfilled a scripture which says and the Lord, whom you seek, shall suddenly come to his temple, even the messenger of the covenant, whom you delight in: behold, he shall come (Mal 3:1). Yes, the Ark and the presence of the Lord returned to the Temple! As the old Ark carried the presence of God in Israel, now Mary, the Ark of the New Covenant, now carries the Lord in her arms. And yet, in a dramatic understatement, on an old man, Simeon, and an elderly widow, Anna notice! The longed-for return has happened. The Lord has returned to his temple. But everyone goes about their business as usual and only these two understand what has happened. This great and dramatic moment remains hidden to most, even to this day. My, My, My….
In this reflection, we can also attend to four teachings or perspectives gleaned from the readings. We are taught that our relationship with Jesus is cleansing, consoling, compelling, and communing.
Cleansing– The Gospel opens with this description:When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, Every male that opens the womb shall be consecrated to the Lord, and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.
It might strike us as odd or even irritating that a woman would need to be purified after giving birth, but ancient Jewish practice exhibited great reverence for the rituals of both birth and death. On account of the deep mysteries of life represented by these events, as well as the fluids (e.g., blood, amniotic fluid) that accompanied them, a purification or blessing was deemed necessary for return to the community. (Read more at the link above.)
Remember that this is nota moral purification, for nothing immoral had been done. Rather, it was a ceremonial purification wherein one was cleansed or made fit again to enter into the public worship and liturgical actions of Israel. Consider, for example, that even in our culture a person who has been outside working and comes back sweaty and in soiled clothes is expected to bathe and put on clean clothing before going to Mass; this does not mean that there is anything sinful in good, honest, necessary work. The Jews extended this idea much further than we do today and there were detailed (frankly, often bewildering) rules about what made one unclean and how/when one should be purified. Very early on, the Church simplified and/or largely abrogated these ideas about certain foods being unclean and what made a person unclean (see Acts 15).
While we may wonder (or even scoff) at these older notions, all of us need purification and cleansing. We are sinners, and we live in a world tainted by sin. The Lord must purify us all; unless this happens, we will never be able to endure the great holiness, glory, and purity of God.
Jesus our savior alone can cleanse and purify us to make us able to endure the glory of God. The first reading describes our need for purification and points to Jesus as the one who purifies us:
But who can endure the day of [the Lord’s] coming? And who can stand when he appears? For he is like the refiner’s fire, or like the fuller’s lye. He will sit refining and purifying silver, and he will purify the sons of Levi, refining them like gold or like silver that they may offer due sacrifice to the LORD. Then the sacrifice of Judah and Jerusalem will please the LORD, as in the days of old, as in years gone by(Mal 3:2-4).
Yes, only the Lord Himself can purify us to endure His glory. Thank you, Jesus, our light and our savior, for the sanctifying grace without which we could never hope to endure and rejoice in the glory that awaits. Thank you, Jesus for your grace and mercy, by which we are able to stand before our Father and praise Him for all eternity. Thank you, Jesus, our purifier, our savior, and our Lord.
Consoling– Well aware of the burden of sin, ancient Israel longed for a savior. The pious knew well that sin brought strife, pain, and grief. Among the pious who longed for the Messiah were Simeon and Anna, who frequented the Temple looking and longing.
Of Simeon we are told:
[He] was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord.
Of Anna, who is described asamong those who were awaiting the redemption of Jerusalem, we are told:
[She was] a prophetess, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.
Simeon and Anna are two of the pious of Israel longing and looking for the Messiah who would save the people and bring consolation and peace.
What does it mean to have true consolation and peace? It is to be reconciled to the Father, Abba; to once again see Him and be able to walk with Him in the Garden in the cool of the morning. True consolation and peace are found only when the gates of Heaven are opened, and we look once again upon the glorious and serene face of our Father who loves us.
This is a gift that can come only by the ministry of Jesus, for no one knows the Father but the Son and anyone to whom the Son reveals Him. Jesus is our peace and our consolation by leading us back to His Father in and through His Sacred Heart and by His Holy Passion.
Holding the baby Jesus, Simeon is holding the Gift of the Father, a tremendous gift of peace and consolation come to him in a kind of prevenient way. So, Simeon can say,
Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.
Such a consolation it was to hold the infant Jesus and know that God so loved the world that He sent His only Son to save us! Simeon could now go forth in peace from this world for He had beheld the light of God’s saving love in Jesus.
Compelling– In today’s Gospel we are told that Jesus is no inconsequential figure. He is the one on whom all human history, collective and personal, hinges. The “hinge” is our choice either for or against Jesus.
Simeon says to Mary,
Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted—and you yourself a sword will pierce—so that the thoughts of many hearts may be revealed.
Jesus compels a choice. We are free to choose for or against Him, but we must choose. Upon this choice depends our rise or fall.
Jesus says, Whoever is not with me is against me, and whoever does not gather with me scatters(Matt 12:30).
St. Paul writes (in Acts), In the past God overlooked ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead(Acts 17:30). And in Corinthians he writes,We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God(2 Cor 5:20).
Where will you spend eternity? That depends on your stance toward Jesus. Will you choose Him? You are free to choose, but you arenot freenot to choose! On this choice your very life will rise or fall.
Communing– Jesus did not merely save us from on high. He became flesh and lived among us.
In today’s Gospel we read,
When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.
Consider the intimacy of Jesus dwelling among us then and tabernacled among us now in the Blessed Sacrament and in the temple of our heart through His Spirit. Our Lord seeks communion with us and is not ashamed to call us His brethren (Heb 2:11).
On this Feast of the Presentation, allow the Lord into the temple of your heart. Give Him access to your soul by receiving Him in Holy Communion and seeking His presence tabernacled in our churches. Today, Jesus is presented not only in the ancient temple but to you. Reach out to hold on to Him. Like Simeon, receive Him in your heart. Like Anna, run and tell others to come.
Jesus, our light and our salvation, is here. He brings with Him cleansing, consoling, and communing. He also compels a choice. Choose Him now; run to Him. He is here, and He is calling!
The gospel for this Sunday is continued next week, so I will postpone the analysis of it until then. Instead, I will focus on the first reading, from Nehemiah 8. It is a wonderful meditation on the glory and wonder of the Word of God and it deserves our attention.
The background of the text is that in 587 BC, Israel had been conquered by the Babylonians and the survivors of the war were led into exile in Babylon. After 80 years the Persians conquered the Babylonians. Cyrus, King of Persia, permitted the Jews to return to the Promised Land. Sadly, only a small number chose to return and rebuild the ruined land and city. Among them was Nehemiah, a Jew and a royal official, who led the small band back and oversaw the rebuilding of Jerusalem.
Along with Ezra the priest, he also led a spiritual renewal that was spurred on not only by the purification of exile, but also by the rediscovery of certain lost or forgotten sacred books. On one occasion the people gathered to hear the proclamation of one of the lost books. That is where we pick up today’s reading.
I. HUNGER for the Word of God – The text says, And all the people gathered as one man into the square before the Water Gate; and they told Ezra the scribe to bring the book of the Law of Moses which the LORD had given to Israel.
Note that the people are hungry for the Word of God. They have gathered together and now make the unified request (as one man) that the Book of the Law be brought and proclaimed to them.
The book that is likely referred to here is the Book of Deuteronomy. It would seem that the book had either been lost or at least severely neglected in the preaching of the time prior to the Babylonian exile of Israel. In Deuteronomy was contained not only a development of the Law but also a list of blessings for following it and grave warnings for not doing so. After the painful experience of exile, the people who gathered are aware that, had they heard and heeded Deuteronomy, they could have avoided the terrible events of the Babylonian conquest and the captivity of Israel.
So now, chastised and sober, they are hungry for this Word from God. As the Book of Psalms says, Before I was afflicted I went astray, but now I obey your word (Psalm 119:67).
Are you hungry for the Word of God? More so than for money? More so than for bodily food? Scripture says,
The ordinances of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb (Psalm 19:19).
Man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD (Deut 8:3).
I have esteemed the words of his mouth more than my necessary food (Job 23:12).
I rejoice at thy word like one who finds great spoil (Psalm 119:162).
Are we hungry for the Word like this? It seems that we won’t miss a meal for our bodies, but we’ll go days without the Word. Our bodies gain weight and obesity is widespread in our culture. But our souls too easily languish and endure famine from the Word of God and the Sacrament of Holy Communion.
Are you hungry for his Word? An old song says, “More about Jesus in his word, holding communion with my Lord, hearing his voice in every line, making each faithful saying mine. More, more about Jesus, more of his saving fullness, see more of his love who died for me.”
II. HEARING of the Word of God – The text says, And Ezra the priest brought the law before the assembly, both men and women and all who could hear with understanding, on the first day of the seventh month. And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra the scribe stood on a wooden pulpit which they had made for the purpose
Notice these two things:
ASSEMBLY – There is a communal dimension to the celebration of God’s Word here. It’s not just a private celebration or reading. And while there is today in a more literate culture the possibility of reading the Scriptures alone, we should not neglect to gather with the Church and be taught the Word of God by others, especially the clergy, who are trained and anointed unto this task. Scripture says, And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Heb 10:24). Too many think that all they need is the Bible alone. But notice that the proclamation of the Word is communal here. We’ll develop more on this topic in a later portion of the text.
AMOUNT of time – The text says that the proclamation and explanation of this Word took place from “morning to mid-day.” This is no “say it in seven minutes” sermon. It is an extended time spent studying, praying, and hearing the Word of God. Many today consider a Mass that runs longer than 45 minutes to be counterproductive. It’s funny how we excited we get when a three-hour football game goes into overtime, but then we complain when a sermon lasts longer than “regulation” time. We find so much time for other things and our attention span for them is long, yet we have so little time for the Word of God and we are so impatient that the reflection be over sooner rather than later. Yes, we find time for everything else. You can blame the preacher, and we may deserve it, but there’s usually more to the picture than just the preacher.
III. HONOR for the Word of God – The text says, And Ezra opened the book in the sight of all the people, for he was above all the people; and when he opened it all the people stood. And Ezra blessed the LORD, the great God; and all the people answered, “Amen, Amen,” lifting up their hands; and they bowed their heads and worshiped the LORD with their faces to the ground.
Note the remarkable honor given to the Word through active listening. While it is true that many today, especially more traditional Catholics, see silent and passive listening as the proper, pious, and respectful demeanor during the readings and sermon, this is not the cultural setting described in this passage. Neither is a quiet demeanor the ubiquitous norm in the Church today. It is not a question of which is right and which is wrong, but of whether or not the Word of God is being honored.
The listeners that morning some 2,500 years ago stood and said “Amen, Amen!” They lifted up their hands and even prostrated themselves on the ground while the Word was read. They were engaged in active listening, giving the Word their undivided attention and interacting with its sounds as it resonated within them. This is attentive listening, reflective and responsive, hearing with thoughtful attention.
There are different cultural expression of attentiveness, but you can tell a lot by looking at peoples faces. Even in cultures in which people exhibit a prayerful silence, these same people get excited at football games, even jumping to their feet. Excitement and exuberant joy are not unknown in cultures in which religious reserve is the norm. One would hope to rule out that such reservation is merely indicative of boredom. For those of us who are more reserved, we don’t want to be sour-faced saints, bored believers, distracted disciples, or cold Christians. While reverence is expressed by many through prayerful and attentive silence, we want to be sure it is not simply the face of the “frozen chosen.”
And for those of us who are more demonstrative, we want to be sure those outpourings are not a merely formulaic recitations of “Amen” or a sort of egocentric, theatrical acting. Neither should one simply seek to exalt the preacher or the pew just to get everyone “pumped up.” The “Amen corner,” where it exists, should be sincere.
The key point is to honor the Word of God, whether by reverent silence or exuberant response. But in no way should the Word of God leave one bored and unmoved.
IV. HELP unto the Word of God – The text says, The Levites also, helped the people to understand the law, while the people remained in their places. And they read from the book, from the law of God, clearly; and they gave the sense, so that the people understood the reading.
The Word is not alone. It is explained and interpreted. We need the Church in order to properly understand the Word of God, to have it authentically interpreted. And while devotional reading is to be encouraged, the Word of God is not meant to be read apart from the Church. As the Protestant experiment has shown, an attempt to have the Scriptures without the Church and the Magisterium, from whence the Holy Spirit uttered them, is to usher in disastrous, never-ending division. This truth is expressed well in the story about the Ethiopian official: So Philip ran to him, and heard him reading Isaiah the prophet, and asked, “Do you understand what you are reading?” And he said, “How can I, unless some one guides me?” And he invited Philip to come up and sit with him (Acts 8:30).
The authoritative preachers of God’s Word; the Bishops, priests, and deacons; have the task to read, analyze, organize, illustrate, and apply the Word of God in the liturgical setting.
In the task of proclaiming the Word of God, there is a need beyond that for authoritative teachers; there is also the need for the pastoral assistance of others. In my own community there are excellent lectors who often read the Word with such power and inflection that I hear it as I have never heard it before. Further, I have a wonderful choir that often sings hymns and passages rooted in the Scripture such that I come to know them as never before. It’s really pressed to my heart. My congregation, too, by its vivid response to the proclaimed Word and the preaching, brings forth insight and makes the Word of God an experienced reality.
V. HEARTFELT reaction to the Word of God– The text says, And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the LORD your God; do not mourn or weep.” For all the people wept when they heard the words of the law. Then he said to them, “Go your way, eat the fat and drink sweet wine and send portions to him for whom nothing is prepared; for this day is holy to our Lord; and do not be grieved, for the joy of the LORD is your strength.” So the Levites stilled all the people, saying, “Be quiet, for this day is holy; do not be grieved.”
They are so moved by what is proclaimed that they weep. Their weeping is due to the realization of what their past stubbornness has brought about: disaster, decline, and exile. Had they but heard and heeded God’s Law, this terrible period of Israel’s history could have been avoided.
True listening to the Word of God should bring forth a response. The desired outcome of preaching the Word is to elicit a response. The purpose of the Word of God is not only to inform, but to transform. It might make you mad, or sad, or glad, but if you are really listening to the authentic Word of God, you cannot remained unmoved. Scripture says,
For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do (Heb 4:12).
VI. HEEDING of the Word of God – Nehemiah chapter 8 continues beyond the passage in the lectionary today. It goes on to say, On the second day the heads of fathers’ houses of all the people, with the priests and the Levites, came together to Ezra the scribe in order to study the words of the law. And they found it written in the law that the LORD had commanded by Moses that the people of Israel should dwell in booths during the feast of the seventh month, and that they should publish and proclaim in all their towns and in Jerusalem, “Go out to the hills and bring branches of olive, wild olive, myrtle, palm, and other leafy trees to make booths, as it is written.” So the people went out and brought them and made booths for themselves, each on his roof, and in their courts and in the courts of the house of God, and in the square at the Water Gate and in the square at the Gate of Ephraim. And all the assembly of those who had returned from the captivity made booths and dwelt in the booths; for from the days of Jeshua the son of Nun to that day the people of Israel had not done so. And there was very great rejoicing. And day by day, from the first day to the last day, he read from the book of the law of God. They kept the feast seven days; and on the eighth day there was a solemn assembly, according to the ordinance.
Among the things they discovered was that Israel had not been celebrating an important and appointed feast day: the Feast of Tabernacles (or Booths). This feast, while a harvest festival, was also a celebration that acknowledged the gift of the Law on Mt. Sinai. It is quite symbolic that they had stopped celebrating this particular feast. The leaders, having studied the Word of God, reestablished it and commanded the people to observe it carefully. This illustrates heeding of the Word of God.
Notice all the respect we’ve seen for the Word of God: they hungered for it, heard it, honored it, helped in its proclamation, and had a heartfelt reaction to it. But here’s where the real honor is given: now they heed it. There’s a lot of “lip service” paid to the Word of God, a lot of praise. Some even shout “Amen” in Church. But the real acid test is whether we heed the Word. An old spiritual says, “Some go to Church for to sing and shout. Before six months they’s all turned out.” Another says, “Some seek God don’t seek him right, they fool all day and pray at night.”
We are warned of the danger of failing to heed:
And every one that hears these sayings of mine, and does them not, shall be likened unto a foolish man, who built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it (Mat 7:26).
And that servant who knew his master’s will, but did not make ready or act according to his will, shall receive a severe beating. But he who did not know, and did what deserved a beating, shall receive a light beating. Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more (Luke 12:47).
An hour is coming, has indeed come, when the dead shall hear the voice of the Son of God, and those who have heeded it shall live (John 5:25).
There is wonder in the Word of God, but only if we heed it.
It is a post Roe world, but still we march. Too many are still unconvinced that life in the womb is precious, a human person and given by God the right to life.
One common “moral” standard that many apply today, especially regarding sexual matters, goes something like this: “Two consenting adults should be able do what they please as long as nobody gets hurt.” Of course the sinners who talk like this think that they get to determine whether anyone gets hurt. Generally, their notions are egocentric, mostly considering only themselves, and in addition their conception of what constitutes getting hurt are often misguided.
Today, we march with many who tried to give a voice to the at least 60 million who didn’t just get hurt by the behavior of certain “consenting adults” — they got killed.
Consider the fact that 85 percent of abortions are performed on single women. That means that fornication (premarital sex) is the single largest contributing cause to abortion. Many of these couples went into their dalliances insisting that nobody would get hurt, but the babies they aborted would beg to differ. They were hurt and then they were killed.
The claim that no one is getting hurt is a lie.
Here are some others who are hurt by sexual immorality:
Those who grow up in single parent homes – Thank God they survived at all — most don’t. Their “parents” had sex but didn’t have the commitment or maturity to say, “Now that there’s another life involved we’d better grow up, be less focused on our own happiness, and think of someone else.” Some others made a poor choice for one night or for a brief time and to get married would have made little sense, but the result is that a child is raised without one of his parents (typically the father). Thankfully those babies were not killed, but they are still hurt because they deserved a complete home with a mother and father there to love them.
Our culture, our nation, and the Church – None of these three sectors is as strong if the traditional family is not strong. Fornicators, adulterers, and those engaging in homosexual activity all weaken the family, and the family is the basic foundation of everything. It is hard to find a culture or nation that can survive the loss of family structure and loyalty or the loss of sexual self-control. The “as long as nobody gets hurt” people think that they can go on taking the prerogatives of marriage (e.g., sexual intimacy and parenthood) and not harm the culture. They are wrong; history, common sense, and current statistics show that we are all harmed — exceedingly — by the “as long as nobody gets hurt” crowd. The number of abortions has skyrocketed as has the number of teenage pregnancies and single mothers, while the number of marriages has plummeted. This is not healthy for any culture or for any child raised in such a “culture.”
The “nobody gets hurt” crowd hurt themselves – After enough of their behavior, they often have sexually transmitted diseases, “unwanted” pregnancies, broken hearts, and quite end up feeling used and discarded. They start out claiming that no one is getting hurt; they end up hurt, bitter, diseased, pregnant, post-abortive, alone, and unfulfilled. Did I mention alone? Alone — very alone in terms of support — but bearing many burdens.
Those who claim that “nobody gets hurt” cannot truthfully say that, nor can they give any assurance that no one is getting hurt or will be hurt. How can they possibly know that no one will get hurt? Experience and common sense (which isn’t so common today) indicate otherwise.
Today, we marched for the more than 50 million who were hurt and then killed as well as for the many mothers whose lives are now shattered, who felt “driven” to abort because they were either pressured or alone. Any counselor or Catholic priest will tell you that post-abortion trauma is real. Sadly, the damage is deep and does not go away easily. Abortion is an act of violence perpetrated not only on the baby but also on the mother. Few who come away from this act can honestly describe it as anything other than violent and traumatic.
Many people are getting hurt! Enough of this “Consenting adults should be able to do what they please as long as nobody gets hurt” lie.
And lest we who believe forget, let us remember that Jesus got hurt for what we have done. Every sin ever committed added to His pain and suffering on Calvary.
There is a lot of hurt. Anyone who says otherwise is deceived and the truth is not in him.
In this Sunday’s Gospel passage of the wedding feast at Cana, there is a theological portrait of both Mother Mary and prayer. Let’s look at the Gospel along five lines:
I. The place that Mary has – The text says, There was a wedding at Cana in Galilee and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding.
A fascinating thing about these opening verses is that Mary almost seems to dominate the scene; the presence of Jesus is mentioned only secondarily. St. Thomas Aquinas notes that at Cana, Mary acts as the “go-between” in arranging a mystical marriage (Commentary on John, 98; and 2, 1, n.336, 338, and 343, 151-152). Once the marriage is arranged, she steps back; her final words to are these: “Do whatever he tells you.”
How many of us has Mary helped to find her Son and to find our place at the wedding feast of the Lamb? I know that it was Mary who drew me back to her Son when I had strayed.
II. The prayer that Mary makes – The text says, When the wine ran short, the mother of Jesus said to him, “They have no wine.”
Notice another central role that Mary has: intercessor. She is praying to her Son for others. There are three qualities to her prayer:
Discernment – Mary notices the problem, probably even before the groom and bride do. Indeed, mothers often notice the needs of their children before they do. Why didn’t Jesus notice? Surely, as God, He knew, but He waits for us to ask. Yes, God waits for us; He expects us to ask Him. In part this is respect; not all of us are ready to receive all His gifts. This expectation that we ask is also rooted in God’s teaching that we must learn to depend on Him and to take our many needs to Him. The Book of James says, You have not because you ask not (James 4:2).
Diligence – Simply put, Mary prays. Rather than merely fretting and being anxious, she goes directly to her Son out of love for the couple (us) and trust in her Son. She sees the need and gets right to the work of praying, of beseeching her Son.
Deference – Mary does not tell Jesus what to do, she simply points out the need: “They have no wine.” Mary is not directive, as if to say, “Here is my solution for this problem. Follow my plans exactly. Just sign here at the bottom of my plan for action.” Rather, she simply observes the problem and places it before her Son in confidence. He knows what to do and will decide the best way to handle things.
In this way Mary, models prayer for us. What wine are you lacking now? What wine do your children and grandchildren lack? Do you notice your needs and the needs of others and consistently pray? Or must things get critical for you to notice or pray? When you pray, do you go to the Lord with trust or with your own agenda?
So, Scripture teaches that Mary is the quintessential woman of prayer, a paragon of prayer. Not only does she intercede for us, she teaches us how to pray.
III. The portrait of Mary– The text says, Woman, how does this concern of yours affect me? My hour has not yet come. His mother said to the servers, “Do whatever he tells you.” Notice three things about this brief dialogue:
The title of Mary – Jesus calls her “woman.” In Jewish culture this was a respectful way for a man to address a woman, but it was unheard of for a son to address his mother in this fashion.
Hence, this text stands out as unusual and signals that Jesus is speaking at a deeper level. In the Johannine texts, Jesus always calls his Mother, “Woman.” This is in fulfillment of Genesis 3:15, which says, I will put enmity between you and the woman, and between your seed and her seed; he shall crush your head, while you strike at his heel. Thus, Jesus is saying that Mary is this woman who was prophesied.
Far from being disrespectful to Mary, Jesus is exalting her by saying that she is the woman who was prophesied; she is the woman from whose “seed” comes forth the Son destined to destroy the power of Satan.
In this sense Mary is also the new Eve. Jesus also calls her “Woman” at the foot of the cross; He is the new Adam while Mary is the new Eve, and the tree is the cross. Thus, just as humans got into trouble by a man, a woman, and a tree, so now we get out of trouble through the same path. Adam’s no is reversed by Jesus, who saves us by his yes. Eve’s no is reversed by Mary’s yes.
The tenacity of Mary – In Greek, Jesus’ words to his mother are these: τί ἐμοὶ καὶ σοί, γύναι – ti emoi kai soi, gunai (What to me and to thee, Woman?). When this phrase appears elsewhere in the Scriptures (e.g., Gen 23:15; 1 Kings 19:20) it usually indicates tension between the interlocutors. On the surface, it would seem that Jesus is resisting his mother’s attempt to involve him in this matter. What makes this interpretation odd, though, is that Mary doesn’t appear to interpret Jesus’ response as resistance.
Perhaps there was something in the tone of voice that Jesus used, or perhaps there was a look between them that resolved the tension and evoked Jesus’ sympathy for the situation. Whatever the case, Mary stays in the conversation with Jesus and overcomes whatever tension or resistance existed. In this we surely see her tenacity.
We can see Mary’s tenacity at other times: Though startled by the presence of the angel Gabriel, she engaged him in a respectful but pointed conversation in which she sought greater detail. Mary also hastened to visit her cousin Elizabeth, and in the dialogue that followed she proclaimed a Magnificat that was anything but a shy and retiring prayer. She joyfully acknowledged the Lord’s power in her life and all but proclaimed a revolutionary new world order.
To be tenacious means to hold fast despite obstacles or discouragements. However we interpret Jesus’ initial resistance to Mary’s concern, it is clear that she does not give up; she expects the Lord to answer her favorably. This is made clear by her confident departure from the conversation, when she turns to the stewards with this instruction: “Do whatever he tells you.”
The trust of Mary – She simply departs, telling the stewards, “Do whatever he tells you.” She does not hover. She does not come back and check on the progress of things. She does not try to control or manipulate the outcome. She simply departs and leaves it all to Jesus.
IV. The power of Mary’s prayer – Whatever his initial concerns regarding Mary’s request, Jesus goes to work. Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. Jesus told them, “Fill the jars with water.” So they filled them to the brim. Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. And when the headwaiter tasted the water that had become wine, without knowing where it came from—although the servers who had drawn the water knew—the headwaiter called the bridegroom and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.”
If we do the math, we can estimate that Jesus produced almost 150 gallons of the best wine. Mary’s prayer and tenacity produced abundant results.
Sometimes the Lord tells us to wait so that He can grant further abundance. Scripture says, But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint (Isaiah 40:31).
The Catholic tradition of turning to Mary and regarding her as a special intercessor with particular power is rooted in this passage. Mary is not merely an intercessor for us, though; she is also a model. Following her example, we should persevere in prayer and go to the Lord with confident expectation of His abundant response. The effectual fervent prayer of a righteous man availeth much (James 5:16).
V. The product of Mary’s prayer – The text says, Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory and his disciples began to believe in him.
At the conclusion of this Gospel is the significant result that many began to believe in the Lord as a result of this miracle. This is Mary’s essential role with reference to Jesus, that she should lead many souls to a deeper union with her Son. Having done so, she leaves us with this instruction: “Do whatever he tells you.”
Mary’s role is to hold up Christ for us to see, as she did at Bethlehem for the shepherds (and later the Wise Men) and for Simeon and Anna at the Temple. Her role is to point to His glory as she does here at Cana. Ultimately, Mary’s role is to hold Jesus’ body in her arms at the foot of the cross after He is taken down.
As a mother, Mary has a special role in the beginnings of our faith, in the infancy and childhood of our faith. The text says that many “began to believe.” In Greek grammar, this phrase is an example of an inceptive aorist, often used to stress the beginning of an action or the entrance into a state. Thus, Mary has a special role in helping to initiate our faith, in helping (by God’s grace) to birth Christ in us. As St. Thomas Aquinas says, she is the “go-between,” the great matchmaker in the mystical marriage of Christ and the soul. Having done that, her final words are these: “Do whatever he tells you.” And while she may draw back a bit, she continues to pray for us.
Here, then, are some biblical basics about Mother Mary, gleaned from this Gospel passage of the wedding feast at Cana.
