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Tag Archives: Compassion

Homily: The Resurrection of the Lord [B]

you say: okay, so what? I’ve head that type of story before. What does it matter to me? Why should I care? And that’s when Paul would answer: yes, Jesus has been raised from the dead and God is concerned with bodies. God is concerned with justice. God is concerned with cleaning-up the mess of the world. Here is what we are doing, do you want to join us?
John Dominic Crossan

The readings for the The Resurrection of the Lord cycle B (John 20:1-9) can be found here.

The scripture scholar will tell you that John’s Gospel developed many characters. Some of these characters were introduced at the beginning, like Nicodemus. The last character John introduced was the disciple whom Jesus loved, or the beloved disciple. This disciple plays a prominent role in Sunday’s Gospel reading. The beloved disciple was the first to believe in the resurrection.

Since the beloved disciple represents the ideal model for a follower of Jesus we are expected to emulate the beloved disciple and carry out the work of Jesus. In order to emulate this model of a follower of Jesus we are expected to believe in the resurrection.

On Easter we can expect to hear from the pulpit a message of the resurrection. Val Webb, in her sermon Examining Doubts at Easter, tells us that “we are finding we need to tell the Easter story and the transformation of Jesus’ followers in different language and ways.” She says that “many people have trouble today with the resurrection as a condition for belief.”

What I needed was someone to assure me that my doubts were valid — for a clergy person one Easter to address my questions from the pulpit, not simply repeat the biblical soup story as if there was nothing to question, or avoid the discussion altogether to avert the anger of some literalists in the pews.
Val Webb

If we are concerned with the physical resuscitation of the body of Jesus we have missed the point John was making. If the resurrection, in order to be real, requires us to see the physical body of Jesus in order to believe we are not emulating the ideal model of a follower of Jesus.

The beloved disciple is truly our model for being a follower of Jesus. When we read the Gospel carefully we will notice that the only thing the beloved disciple saw was an empty tomb. If there were no other resurrection stories recounting visitations of Jesus it would not matter to the beloved disciple. The empty tomb was enough. What does belief in the resurrection really mean?

Val Webb tells us that “what we can be sure of is that some transforming experience happened to the disciples and Paul after the death of Jesus that forced them into a new way of living, a call to new life.” This experience after Jesus died that transformed the disciples is the real resurrection.

We experience the resurrection when we follow the teachings of Jesus. When we love our enemies and turn the other cheek we are experiencing the resurrected Jesus in our lives and that resurrection is then reflected back to others. As long as we continue loving our neighbors as we love ourselves the resurrection of Jesus is real.

If you take one thing away from this homily it should be that the resurrection of Jesus, while not physical, is real. Don’t become distracted by arguments for or against the physical resuscitation of the body of Jesus. Allow the message of Jesus to transform your old life and call you into a new life with the resurrected Jesus.

Death did not stop Jesus from transforming our lives, and through us our world. The kingdom of Heaven on Earth is within our grasp and within our control. This is the reality of the resurrection.

God bless,

Homily: Sixth Sunday in Ordinary Time [B]

… join the leper at Jesus’ feet and pray, “If you will, you can make me clean.”
Lamar Williamson (Mark) p. 62

The readings for the Sixth Sunday in Ordinary Time cycle B (mark 1:40-45) can be found here.

The Biblical historian will explain that leprosy is a sign of the wrath of God. If you were stricken with the skin disorder it was clearly a sign that God was punishing you.

One story that clearly illustrates this comes from 2 Chronicles 26:16-21 where we meet king Uzzi′ah. He was prideful, false before God and his anger led to his inevitable destruction. The king contracted leprosy and “they thrust him out quickly, and he himself hastened to go out, because the Lord had smitten him.” Uzzi′ah died an outcast due to his leprosy. Cursed by God, lepers were the lowest people in the Jewish society.

In our Gospel this Sunday Jesus heals a leper by touching him.

The scripture scholar will tell you that Leviticus outlined the rituals and sacrifice needed for a leper to enter back into society. Until these requirements have been met a leper was not allowed to be seen in the midst of the people, let alone touched.

The 1st century Jewish attitude toward leprosy is something all scholars agree on, but the emotional response of Mark’s Jesus continues to spark lively debates. I would be remiss if we did not speak to this scholarly debate in the homily.

The actual words (in Greek) used to describe the emotions of Jesus vary depending on the manuscript. Most manuscripts use the word pity to describe the emotional response of Jesus. A few manuscripts, however, use the word anger to describe Jesus’ response.

The USCCB online text of our Gospel reading represent the general understanding that Jesus is moved by “pity” and cures the leper. The alternative “anger” is likely the authentic word used by Mark, so it deserves to be explored.

The best explanation I have found comes from F. Scott Spencer in his book Horizons in Biblical Theology, Volume 36, Issue 2, pages 107 – 128

A close analysis of Mark 1:40-45, in conjunction with key Markan co-texts (6:14-29; 10:35-52; 14:32-36; 15:6-15) and ancient and modern theories of emotion, demonstrates that the leper chiefly provokes Jesus’ ire by belittling his deep desire or will to heal (ἐὰν θέλῃς).

Once Jesus heals the leper He summarily dismisses the man by showing him the door. Alan Goertemiller puts it this way: “There! Show them that healing comes from a loving touch, and not punishment and demanding ritual!”

What are we to think of an angry and dismissive Jesus? Rabbi Dr. Earl A. Grollman explains that he “was taught as a child, angry thoughts make bad people. Wrong. Angry thoughts make very human people.”

Jesus was human, after all, and we should learn a lesson of compassion from these Gospel verses. Jesus touched and healed a leper. He may have responded in anger, but He also responded with compassion.

It may have been bad form for the leper to question Jesus’ will to heal, but that didn’t stop Jesus from touching the man and healing him.

God heals, but we may often be the essential intermediaries through whom God’s will is accomplished, whether that means a curing of the body or a healing of the spirit, whether we are medical practitioners, chaplains, or loved ones. This means that each of us has a responsibility as well as a response-ability.
Christina M. Puchalski (A Time for Listening and Caring) p. 209

In the Jewish community healing has two components; physical healing and spiritual healing. Jesus cured the leprosy and the physical health was restored, but Jesus also knew to send the man to the temple to perform the sacrificial examination and rites to enter back into the Jewish society so that the spiritual health could be restored.

As Church we have an obligation to be a conduit of compassion for Jesus to our society. If you take one thing away from this homily it should be to remember that there will be times when we get angry but we cannot forget to be compassionate. In our compassion we must also remember to heal the person both physically and spiritually.

Who pushes your buttons? Who gets on your last nerve? Who should we touch and heal?

If it were easy anybody could do it, but it is hard so we will leave it to those who folow Jesus.

God bless,

Homily: Fifth Sunday in Ordinary Time [B]

“In communion with Him and with one another, let us discover once again where and for whom the Lord is calling us today to serve in His name.”
Sr. Mary Sujita (9th Superior General of the Sisters of Notre Dame)

The readings for the Fifth Sunday in Ordinary Time cycle B (Mark 1:29-39) can be found here.

The scripture scholars understand the healings and exorcisms written in the Gospels through the discipline of “Form Criticism.” Scholars will tell you that the formulaic structures of these stories indicate use in liturgical settings, such as synagogue worship services. These stories of healing and exorcism fit well with the Jewish feast of Yom Kippur, and perhaps they were written and used for just this purpose.

Mark Allan Powell tells us in his book Jesus as a Figure in History: How Modern Historians View the Man from Galilee that “the healings and exorcisms were experienced as an incursion of otherworldly power. Historically, we must acknowledge that Jesus presented himself as a person through whom such power could and did operate, and that those around him experienced him as a channel of such power. The fact that the power was said to operate for healing is also significant, for it indicates what sort of spirit person Jesus was.”

What sort of spirit people are we?

John said to him, “Teacher, we saw a man casting out demons in your name, and we forbade him, because he was not following us.” But Jesus said, “Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. For he that is not against us is for us.
Mark 9:38-40

In the healing traditions of the Catholic Church we have something called Extreme Unction. The words may sound strange to you, but you know them by another name; Last Rites, or Anointing of the Sick.

Richard Rohr called Extreme Unction a “sin management system” because we tended to use the anointing as the last chance to get things right with God. Healing does not have to be a last ditch effort. We are called to heal and in the process transform ourselves and our communities.

Extreme Unction may be as close as we get to experiencing the healing touch of Jesus, and it is sad that it only comes at the end of our lives.

Megan McKenna, in her book Tasting the Word of God: Commentaries on the daily lectionaries, tells us that “the disciples have seen Jesus heal, and now they are sent out to the villages with the authority to heal and cast out any spirit that hinders people from living as the children of God, imitating his own work.”

Megan also reminds us that “as believers, this is our work, our calling together – some for a lifetime, others for a time of apprenticeship and learning, others to encourage and sustain those on the road for the Lord.”

So, this is our work as believers, and if we are going to imitate Jesus and heal people, we are going to get our hands dirty. This is not something we can add to a list of prayer intentions or names of people we pray for during hourly adoration. No, if we are going to imitate Jesus we need to recognize those people in our lives that need healing and offer the compassion of Jesus.

Another item to note; Jesus did not heal only those who were Jews. There was no litmus test for people to be deserving of healing. Jesus didn’t even require people to believe in God before they were healed. If we are going to imitate Jesus we are called to heal Atheists as well as Christians.

A man asked Rabbi Hillel to teach him the entire Torah, the five books of Moses, while standing on one foot. And Hillel did.

What is hateful to you, do not do to your neighbor. That’s the whole Torah, he said. All the rest is commentary. Now go and study.
Modern Lessons From Hillel

If you ask, how do I heal those around me, the answer begins with compassion. We need to eliminate our emphasis on being right and replace it with compassion for others.

If you take one thing from this homily it should be to search your heart and ask yourself what is painful to you, then never bring that pain to somebody else. That is the sort of spirit people we are called to be.

It will not be easy because we have created lepers and outcasts in our society and we are encouraged to treat those people with injustice, inequality and lack of respect. Some of our religious leaders have institutionalized injustice, inequality and lack of respect, but we can always turn to Jesus for our example.

I pray that when you hear words of violence, hatred, or disdain for others that you will remember instead those stories of Jesus healing the sick and respond with compassion.

God bless,