Paying The Price

I Kings 17: 10-16; Hebrews 9: 24-28; Mark 12: 38-44

As Jesus and the disciples now make their final march towards the ultimate battle and war, at the Cross, which we’ll hear in two weeks on the Feast of Christ the King, the gap between what Jesus calls them to as disciples and how they see things seems all but insurmountable.  Like us, the disciples too are a product of their own experience and their experience tells them that life has more to do with what the scribes, along with the other religious and political leaders, do than it does with Jesus.  All Jesus can do, as he does today, is keep moving them to look at things from a different perspective so that when they do finally face the Cross and the scales begin to fall from their eyes, things will begin to make sense and they will see what Jesus was about all along.  It’s hard to change when our own experience tells us something different than what we’re being invited into.  There’s feeling attached to it, emotion, and all the rest, that as we’ve seen in our own political and even religious institutions, we can overlook facts and truth all for the sake of holding onto what we think.

Yet, when they make that final march to the Cross, things begin to change and the disciples, like ourselves, are given a choice.  They’ve been given a choice all along and consistently reject the way of the Lord, but when their eyes are opened, the choice will become more obvious, do we follow the ways of the Lord, that have been pointed out to us along this journey, or do we continue to consume the ways of the world, often blindly following the political and religious leaders of the day who often feed into that lived experience rather than inviting us into something new, a new way of seeing and a new way of living that isn’t so much about consuming as it is sacrifice.

Jesus, once again today, tries to offer a different perspective by sitting off at a distance with the disciples and simply observe people, people watching as we call it.  He knows he can’t force the disciples to see as he sees, but as we’ve heard throughout Mark’s gospel, tell no one.  He just doesn’t want it to be some secret.  Jesus is aware that they don’t yet understand nor do they see what really matters.  They quickly, as we’ve heard these weeks, become enthralled with power, with honor, with wealth, and once again, the scribes prove it to them.  The temptation is so strong as they watch.  They see how people fall over them and how they manipulate and take advantage of the lesser of their society.  So, as only Jesus can do, he observes and contrasts the scribes with a widow, as we also heard in today’s first reading.  It’s not just because there was something so special about this particular widow.  It’s the fact that any widow of that time has nothing.  It’s not even simply about money.  She has no status and no voice, no nothing.  Yet, she gives the most.  As the scribes consume the honor, the power, the wealth, a particular attraction, this woman finds it all in sacrifice, in the nothing that she has.  That’s the point to the disciples as they look on.  You can have all the given power, honor, and wealth, but it’s not necessarily the way of the Lord.  As much as we love to consume, the way of the Lord is often just the opposite, letting go and sacrificing.

As you know, today we mark the 100th Anniversary of the ending of World War I and also celebrate Veterans Day, others who have gone to the ultimate battle.  If you read about the world wars, you quickly learn that there was also a very different mindset as a country and people.  It wasn’t just the one’s who went off to war who had to sacrifice, and sometimes their entire lives, but there was a call for everyone to sacrifice.  Since the events of 9/11, though, our attitude has been quite different.  After that and beyond it has been consume, consume, consume.  It’s not just things we’ve been challenged to consume, we consume media and social media now that feeds into the lived experience and how we see the world that it becomes harder and harder to change, to let go, to sacrifice.  As a matter of fact, the more we consume the more we think we need and the more we feel anxious when we don’t have it all.  It’s a consumer mindset that is eventually going to do us in and there will be a price.  Like the disciples and their experience of the Cross, it often takes something drastic to move us to change and for the scales to fall from our eyes.  At some point we just can’t consume anymore because it prevents us from dealing with the hurt and pain that resides below the surface.  The widow faced the cross.  Long before Jesus, the widow in the first reading faced the cross.  They knew what was most important, in particular when they were pushed to the point of losing it all.  The harder we cling, the harder it is to let go, especially of our way of thinking.

Over the past few weeks the writer of Hebrews has been pushing us to change our perspective as well, inviting us to step back and look at what really matters.  So often what we see with our eyes is what we think is most important.  Jesus himself will go on and speak about the destruction of the Temple, as it too consumes, becomes bloated, and becomes a source of corruption.  Hebrews keeps pointing us back to the Christ, that it is that relationship that offers salvation.  Don’t cling so hard to what you see because at some point the scales will fall and the questioning and the real choice will be revealed.  It appears, at least in plain sight, that Elijah is all about himself as he approaches the widow who’s at the point of death!  He simply wants food and drink for the journey as she watches her own son die.  Yet, she moves from her own lived experience as widow and still offers a hospitality that by sight seems senseless.  Yet, like Jesus, she finds strength and learns to trust even more deeply in those moments.  Elijah himself will continue to learn as his journey continues just what it means to be prophet.  Like the disciples his time wandering and in the desert will open him to new possibility and to find true power from his own emptiness and longing, sacrificing it all, including his way of thinking, rather than feeding the narrative that had been his lived experience.

At some point, we too are left with the same choice as the disciples as to how we will proceed in life, as individuals and even as community and country.  The more we consume what we think it’s all about, the more the gap grows as it did between Jesus and the disciples.  All Jesus or any of us can continue to do is invite us to look at life from a different perspective and set up the differences as to what’s most important and what we truly value.  Those who have nothing in the gospels point the way towards trust and faith in the God who often cannot be seen with the eyes, especially eyes clouded through our consumption of goods and media and whatever else we think we can’t live without.  Like the disciples, though, a day will come and it always comes, leaving us with the choice as we stand at the Cross and look on.  Do I choose the way of the Lord, which so often demands sacrifice and letting go to begin to see what really matters or will I continue to blindly follow the ways of the world, the political and religious leaders of our day?  It’s a hard choice but God has shown time and time again, there is but one way, the way of the Lord.  Today a rich widow simply points the way by giving of her whole livelihood.  Are we willing to do the same, even if it means sacrificing what we think is most important in our lives?

Suffering Silence

Isaiah 50: 5-9; Mark 8: 27-35

If you follow Church politics, and it’s really hard not to at the moment, then you know there’s been this debate about Pope Francis being silent on the accusations brought against him, and many others for that matter, except the guy making the accusations.  Now I’m not here to judge whether it’s right or wrong.  I don’t know it all nor all the facts so it’s hard to make such a judgment in the first place.  However, in the age we live we demand answers and justice.  We somehow think we deserve to know it all.  We want to react and overreact to everything without ever taking the time to step back and allow things to sink into the silence.

All that said, it’s important to keep in mind that both have been silent on it, both Pope Francis and the former diplomat who made the accusations.  There is, though, a difference in their silence.  The former diplomat is in hiding, not unlike the disciples on that first Easter when they were locked in the upper room out of fear.  Quite frankly, it’s easy to throw a lot of dirt and then run, but that is a silence rooted in fear.  It leads to secrecy and shame, a silence we’re all too familiar with in our own lives and from the Church for that matter.

There is, though, a silence that accompanies suffering.  It’s a silence we’re often less familiar with because we do everything in our power to avoid it.  It’s a silence that creates space for uncomfortableness, rather than fear and anxiety.  It’s a silence that moves us to deeper places in our own hearts, to a place of freedom, a place where the truth can be revealed.  It’s a silence that requires patience, quite frankly, to simply be in our suffering rather than reacting demanding truth, because, quite frankly, for us, it’s a truth that will never satisfy our own restlessness, other than maybe a few days or so, it’s thinking as humans does rather than as God, as Jesus points out today.

It’s this type of silence that Mark writes about throughout his gospel including what we hear today where he warns them not to tell anyone.  However, it doesn’t take long for Peter, and the others, to start doing the inevitable.  With each passing story there is a small bit of information and fact that is revealed, just as it is today, and they immediately think they know it all.  They think they have all the truth and will begin to abuse it.  They know what they know but they don’t know why and certainly don’t know what they don’t know.  The rest of Mark’s gospel will begin to reveal that mystery until it’s ultimate climax in the paradox of the Cross, the crossing of life and death that will reveal the deeper truth that they desire.  So when Jesus warns Peter today about shooting off his mouth, Mark tells us he looks at all of them to do it, warning the crew about their inevitable sin of not being able to sit with what is revealed and allow the deeper truth to continue to be revealed.  The next scene is the transfiguration in Mark’s Gospel and following that they will begin to argue about who’s the greatest, who’s has higher stature in the group, and so on, unable to allow the pieces of the puzzle to be revealed, step by step, and learning to live into that mystery, into that silence.  It’s painful, and like us, they want nothing to do with any of it.  Yet, it’s the only way for truth to be revealed, a truth that goes beyond facts and knowledge.  That forces us to stay on the surface and never delve into the deeper problems of a broken humanity.

It is also Isaiah’s struggle in the first reading today.  This is a reading we normally hear on Palm Sunday so it accompanies the passion and death of Jesus.  He reveals elements of the suffering servant.  He too, learns to sit in the silence and allow the deeper truth to be revealed in and through him.  Quite honestly, people have had enough with Isaiah at this point.  They’re tired of hearing what he has to say.  Not unlike us, they’re bombarded with it all.  They’re quick to judge, demand stuff, feel abandoned, and getting swallowed up in their own suffering.  Isaiah, though, today tells them that God has given him an ear to hear.  Sure, there is that physical ear he has like the rest of us, but that’s not what he speaks of here.  He speaks of the eyes and ears of his heart.  Our physical ears and eyes are too quick to judge.  They want proof.  They want answers.  They demand justice.  All Isaiah can do, though, is sit with it.  He’s aware they don’t want to hear it.  He learns to sit with the suffering and allow that silence to deepen they mystery and allow that truth to be revealed.

In an age when we are bombarded with noise, silence becomes all the more necessary.  We have politicians that are constantly throwing stuff at us and more often than not out of fear.  They try to manipulate and deceive with perceived facts and truths and all the rest and more often than not because we can’t sit in our own suffering.  We want to share it with the world rather than learning to sit in silence with it.  It’s the only way to transformation and the only way to move to the deeper places in our own hearts in order to experience the real truth.  We can demand and expect all we want, as human beings always do, but only leads to greater dissatisfaction and it’s never enough.  We end up acting upon our fear, our anxiety, our own uncomfortableness in life rather than allowing truth to be revealed.  It is only in the paradox of the cross where the deeper truth is revealed, not in facts or figures, but in Christ crucified.  It’s the piece of knowledge that Peter and the others didn’t want to hear and we often don’t want to hear either.  It really is easier to judge, invoke fear, accuse, demand, react and overreact, but it’s a whole other thing when we can simply sit in the uncomfortableness of the suffering that comes with the silence Jesus demands, for, in playing the long game, it is the only way in which the real truth will rise up and be revealed.

Heart’s Unfolding Mystery

Exodus 20: 1-17; I Cor 1: 22-25; John 2: 13-25

The Cleansing of the Temple that we hear this weekend is not unique to John’s Gospel.  We hear it in all the gospels so there is some historical accuracy to the account, but the other evangelists place it near the end of the story upon Jesus’ triumphal entry into Jerusalem.  We’ll hear that on Palm Sunday from Mark’s Gospel.  John, though, changes it up and places it near the beginning as the gospel opens with the first of three celebrations of Passover.  It’s also rather crazily placed between the Miracle at Cana, the water into wine, just prior to it, and then follows with a rather intimate dialogue with Nicodemus just following this event and so it’s smack in between these stories.  After this great celebration and the sign at Cana it’s as if things get turned upside down.

It’s placement almost seems as if to throw people off.  As they begin to understand who this Jesus is in John’s Gospel, he seems to move which knocks everyone off kilter, almost appearing as if he’s creating these conflicts or certainly this tension where things seem to happen and change occurs.  You know, at first glance there really is nothing wrong with what’s going on at the feast of Passover at the Temple.  It was customary for people to sacrifice animals and so to be sold in that vicinity was common and so Jesus seems to overreact to it all when he shows up in Jerusalem for the feast.  As he makes this move it seems to begin to cast doubt and almost chaos into the lives and hearts of the people he encounters.  But maybe that’s his point all along.

Like any people, but in particular those he encounters today, we gradually become comfortable with what is and we begin to lose sight of the deeper realities that we’re being invited into.  It’s what creates this misunderstanding in this passage and beyond in John’s Gospel.  We become blind and deaf to things, where we can no longer see nor hear beyond the surface of our own hearts.  Gradually it becomes a market place, as the writers note, but in that gradual process of becoming they in turn lose sight of the bigger picture and the deeper reality.  Rather than becoming more like God and participating in that mystery, they become participants in this sham of a market place while their own gods are created.  Christ entering the scene turns it upside down, literally and figuratively, to make them aware of what they have become and invite them to become something more, this deeper lived reality that can only come through Christ.  He will enter into dialogue with them, push them, and be on the move.  Of course, in all he encounters it requires a willingness and an openness on the part of the one encountered to change, to deepen, to see and hear with the heart.

It’s the message Paul conveys over and over again but in particular to the community at Corinth that we hear today.  He reminds us that Jews demand signs and Gentiles wisdom but in the end what they really look for is proof in their own ways.  They want to cling to what they know and to be able to hold onto something rather than enter more deeply into this mystery of faith.  It is, as Paul reminds us, the paradox of the Cross.  It’s the lived reality, as with John, to not become comfortable, because just like the encounters with Christ in that Gospel, God has a way of throwing us off kilter and remind us who’s really in charge of this life and all we can do is enter more deeply into the mystery as it unfolds within and beyond us.

The Ten Commandments, as we know them, come from the passage from Exodus today.  However, what we hear this weekend is much more poetic than what we become accustomed to as kids growing up and the ten rules we’re expected to follow and somehow all is right with God.  But just like the people John introduces us to, we often, over time, lose sight of the deeper meaning and purpose for what we do and are brought back in order to enter into dialogue once again.  This is not to simply remind ourselves of the rules, like the ten commandments, but to enter into relationship with the unfolding mystery that lies within them, their deeper meaning, that the writer tries to convey.  How easily we become blinded by our own lives and our own agendas that we to get stuck which is just another way of casting shadow on sin.

As we continue this Lenten journey and now enter into the Gospel of John, we’re invited into the experience of the cleansing of the Temple and allow ourselves to get knocked off kilter.  We too become comfortable and blinded in our own lives where we can no longer see nor hear the deeper meaning and mystery.  It may lead us into conflicted hearts or even the experience of tension, but as the gospel reminds us, that’s exactly where God works best because it shows an openness on our part to change and to deepen.  We pray for that grace today, in our own misunderstandings as we hear in the gospel, our own comforts, our own blindness, may be torn from under us in order that we may fall freely into this unfolding mystery of the Christ.  It’s what we truly desire and it’s the fullness of life that God continues to promise.

A Life Exposed

Genesis 22: 1-2, 9-13, 15-18; Romans 8: 31-34; Mark 9: 2-10

The story of Abraham and Isaac that we hear from Genesis today is considered as one of the more bizarre stories we encounter in Scripture.  I mean, who in their right might would kill a child?  Who?  Especially this child and in this story.  We know that this child is all that Abraham and Sarah ever wanted.  They waited until their twilight years before Isaac arrives and now Abraham stands over him, not simply to sacrifice, but as the reading tells us, to slaughter him.  That’s what we hear.  It’s what we see today.  You know that almost half the people killed in Syria this week were children.  Children being slaughtered senselessly and yet here we are.

The story, though, is told in relation to the one that ends up being sacrificed.  It’s the ram that takes the place of Isaac in the story.  As much as Isaac stands as the vulnerable one, the ram comes with great symbolism in Scripture.  The ram represents power and strength.  It’s typically the leaders of the lambs because of it’s horns.  It has a natural sense of power and strength built into its structure.  However, as we hear in the reading today, the very gift of the ram, its horns, becomes its downfall.  All its power and strength gets it stuck in the thicket and so its power leads to its demise.  So what is it that Abraham is sacrificing.  The whole story not only tells us something about him but it also tells us something about the God that he believed in in his life.  Not only who would kill a child but what kind of God would want someone to kill a child.  Yet, there he was and there we are even to this very day.  Even in those early moments God is trying to reveal something more about God and what it is that Abraham needs to sacrifice.

This child and the ram have a message for Abraham as to what that is.  Here he is, about to hand the baton to Isaac, the inheritance, the legacy, the kingdom that has been promised, and yet is about to kill.  Maybe in those moments Abraham had doubts about the whole thing or maybe the eventual sacrifice opens the eyes, that it’s not the vulnerable one that is to be slaughtered but that sense of power and strength that the ram symbolizes.  More often than not, the vulnerable become the easy target, especially if they’re revealing something about ourselves that we’re uncomfortable with in life.  When we begin to feel as if our own power, or perceived power for that matter, are slipping from our fingers, we react against that vulnerability.  Yet, the child has something to expose us to.  That goes for your kids as well.  None of them turn out as you might have wanted but all along they expose us to ourselves.  Yeah, kids are kids, but they view the world in a very different way than ourselves.  They have yet to become jaded or beat down by the world and especially in those moments of great suffering, as was for Isaac, in their cry they expose us to what is most important.  Is it that power and strength that does more harm than good or that place of vulnerability, that child within, that continues to cry out to be loved and nurtured, exposing us to our own shortcomings and our buy-in to the illusion of power.

The same could be said of the disciples in today’s Gospel from Mark.  First thing they want to do after having this vision is set up shop.  They think this is what it’s all about and there’s no need to go any further.  They’re still clamoring for that same power and control.  Heck, as much as they say they won’t tell anyone it’s only a few verses later where they’re fighting with each other about who’s most important and who’s in charge, who it is that carries that horns of that ram.  For them, as it is for us, that sense of power, control, and perceived strength will always be our downfall.  The same will be true for the disciples.  It will not be until they find themselves in the most vulnerable of places, at the foot of the cross, before they begin to put the pieces together and see what this life is all about.  Until then, they’ll fight for power and be blinded by it’s gaze.  They can’t even seem to help themselves.

The Son has a great deal to teach and reveals not only the true to them but exposes them to their own shadow.  The Son, as Isaac does, points out what is often our real intention and our own selfishness.  All of this is why we so often encounter Jesus among the children, the poor, women, the sick and destitute.  They see the world so often from the bottom up because that’s how they lived their lives.  They were told they were worthless and often excluded from society.  Jesus raises them up and in doing so reveals the insecurity of the leaders of that day and the leaders of our own day and their own motivation for power.   The Son and the children have something to teach us and our exposing our own bankrupt culture, crying out for something more.  The question is, are we going to listen?

This season of Lent provides us the space to be challenged in such ways and what it is that we’re sacrificing in our own lives.  Are we sacrificing what is most important and dear to us all for the sake of power and position, agendas in our own lives.  We know the cost and is the cost worth the most vulnerable, the generation that we’re called to pass the baton to.  In faith, we know we will be alright but as I said, when it feels like that power is slipping away and we become exposed for who we really are, what’s left.  Abraham tells us, as does Paul, what’s left is all that matters, the most precious of all, the vulnerable and sacred lives that have been given to us.  We are at a critical point to ask such questions in our lives and world in the way we are to proceed.  Do we continue to seek the illusion of the horns, which will eventually bring us down anyway, or to listen to the powerless son in Isaac and the powerless Son in Christ, pointing us to something more, to that place of vulnerability where a life of faith, surrender, and trust can overflow.

What Matters Most

Malachi 1: 14–2: 2, 8-10; I Thess 2: 7-9, 13; Matthew 23: 1-12

If you follow what we call, the opioid crisis, you may have heard last week from Chris Christie mentioning that over the span of three weeks, this country loses as many people to overdose as we did back on 9/11/01.  That’s every three weeks and yet we have plenty of money to try to make us safer and secure but we can’t seem to find it within ourselves to deal with this continuing growing problem.  Maybe because it’s a problem that lies beneath the surface and can’t always see with our eyes.  We’re much better at reacting to what we see rather than dealing with the interior, unseen.  Just think about it, though.  If there are that many who are trying to mask themselves think about the amount of pain that is hidden in plain sight.  We somehow think that taking away the heroin, the pain pills, the guns, or whatever else will solve all our problems but all it does is tackle the seen and rarely pushes us to deal with the pain below the surface that leads us down the path of opioids or other means.

It’s the challenge Jesus often faces with the Pharisees, as he does again today.  Keep in mind, the Pharisees weren’t bad people.  They were well-intentioned and whether we care to admit it or not, there’s a Pharisee in all of us.  They seem to only care about how things are seen with the eyes, how they look, and keeping people distracted by what might be less important.  Along comes this Jesus who doesn’t seem to need them so much, despite the relationship with the Pharisees being one of need and dependency.  Jesus, rather, encounters the people where they are and with what matters most, their pain and suffering.  He’s not the least concerned about how things look, titles, being seen, or having the attention on himself, all he cares about is so often zoning in on the pain, not by medicating or numbing it, but entering into with the one who suffers.  It’s a radical approach to faith as they had known it.  The approach of the Pharisee is one of superiority and allowing yourself to be seen as “good” and blaming others for your problems.  For Jesus, it’s about going below the surface and bringing about radical change that can only come by a holy encounter in pain.

In the words of Paul in his letter to the Thessalonians, it’s a God who is like a mother who nurses and cares for her children’s hunger and need.  It wasn’t about being seen or about who’s in and who’s out.  No, rather for Paul it too was about this radical healing that needed to happen in people’s lives.  More often than not Paul would go after the communities for separating themselves from what mattered most even what was seen with their very eyes.  Their focus tended to be on themselves rather than the poor and people dying in the streets and encountering them in those very places.  Paul uses that image today to remind us of this God who doesn’t care about what we have or our bank accounts or how we are seen in the public eye.  Rather, it is that mother, as he tells us, who cares for her children’s very needs, needs that are so often not noticed on the surface but internally, as if instinctual, a deeper pain and hunger.

For the prophets it was no different just as with Malachi in today’s first reading.  He too uses language of a parent but now rather a God who is a faithful father.  Malachi is going after the priests who too had lost sight of what was most important.  They were much too worried about the Temple, in some ways as we often do, the façade of the building.  Somehow as long as things look good and fine on the surface we can ignore the deeper problems in our lives, city, and country.  All along, though, we become eaten alive by our pain that continues to lead us further into a virtual life that eases and numbs the pain rather than seeking that holy encounter within the pain so that it may be transformed and we may live life more fully.  They were no different than us, focusing on what separates us and divides us rather than the deeper issues facing our community, city and country.

When Matthew writes this gospel he too was worried about his own community.  That presence of the strong Pharisee was separating and dividing his community and he worried that they’d come apart.  Matthew worried how fear had crept in and was eating away at the community as he tried to unite them around the one who knew their pain, the Christ.  That Pharisee within each of us will always look for the short-term solution to our pain, turning to opioids, heroin, pain pills, guns, or whatever our choice is all that we can continue to function in our lives and world while being eaten within ourselves by our pain that keeps being pushed down and numbed.  It’s so easy to get caught up in the less important things that we see with our eyes rather than to be led to the unseen, the pain within our own hearts, that prevents us from loving in the way that Jesus has loved, like the nursing mother and the faithful father.

The amount of pain that exists in this city and country is even hard to imagine and in the short-term it appears we’ll continue to avoid and numb as long as we look strong and secure.  But deep down we know there is more, in the unseen parts of our heart lies a deeper pain that desires more than anything a holy encounter and a radical healing so we too can focus on what matters most, the lives we are called to go out to as missionary disciples, not to separate and divide but to gather together around the Cross of the Christ where radical healing, in our most vulnerable state, is brought forth.

\ ˈem-pə-thē \

If you were to look up the word, empathy, in the Merriam-Webster Dictionary, you’d find the following:

The action of understanding, being aware of, being sensitive to, and vicariously experiencing the feelings, thoughts, and experience of another of either the past or present without having the feelings, thoughts, and experience fully communicated in an objectively explicit manner; also :the capacity for this”

From time to time I make the mistake of going to comment sections of articles and posts that I happen to be reading.  It doesn’t take long for me to realize that I’ve made a mistake by doing it and yet I do it anyway.  Maybe there’s a part of me that hopes it has changed, that somehow since the last time I made this mistake that the world got a little better and more understanding.  Needless to say it didn’t go so well and was reminiscent of times past.

The one thing I could never quite understand is how people can lash out at others that they don’t even know, complete strangers going after one another because of opposing viewpoints but never making any effort to get to the heart of their own anger and why this is all coming up inside themselves. When I can’t be sensitive to another’s feelings, thoughts, and experience, I simply then project it all onto them, making them the embodiment of the demon that lies within myself, becoming enemies rather than seeking understanding of a person’s view; and that’s all it is, a view.  I’ve been the victim of it myself and I’m sure the projector at times in my life.  It’s a sign of just how unaware we are as a culture and society when we don’t take responsibility for our own baggage and prefer to share the wealth with others.

When it comes to pain and suffering we are often the worst.  We have to look tough, stoic, to others and the world.  It can explain a great deal of the opioid epidemic that has arisen in this country and our constant need to be medicated and numbed.  That pain has been taken advantage of by advertisers, politicians, and drug manufacturers alike, all of whom have benefited from our inability to deal with pain.  Dealing with our own pain, rather than numbing it, is the only answer to the epidemic but also our inability to empathize with others and to understand another person’s experience which is often different from my own.  Pain has a way of sucking us in and yet projecting outward, seemingly that we stand at the center of the world and carry the measuring stick of judgment of all life’s challenges, experiences, and pains, even if I’ve never actually experienced it myself, all in the name of defense of some one or some thing.

As a culture and society we have distanced ourselves from pain and suffering (the cross) so much that we no longer know how to handle it, embrace it, enter into it, feel it.  It’s as if we walk into the ICU of a dying patient or into a funeral home to mourn with a family and we become so uncomfortable that all we know how to do is make trite statements, hollow at best, because of the fear of going to where we hurt and in those very moments, to realize that that person is also me.  The pain of sitting with the uncomfortableness is too overwhelming in those moments that we have to do something with it.  We just can’t bring ourselves to do it and so we project it all outward, onto each other, onto the country, other countries, and to the world.  Heck, for that matter, there are plenty of examples of it in Scripture that, more often than not, we do it to God as well.  It has given us distorted images of each other and the Creator and there are examples of it everywhere, often including our own lives.  Again, if we’re willing to take a step back, become self-aware, and see what I too am doing to the other and this world.  There’s no wiping our hands entirely clean if we’re willing to take responsibility for our own undealt with pain.

It’s probably the easiest way to understand the gospels and Jesus’ own encounter with the Pharisees and other leaders of that time.  They had such venom towards him, mainly because he challenged their way of thinking and understanding of the other.  All they could do is try to divide and conquer, and in the end, they believe they won. They believe, in the short term, they have won the battle with Jesus once he is crucified, a projection of their own disdain for God and human life and the suffering one endures.  It was and is inevitable in the case of Jesus that hatred would appear to be his demise.  Hate, anger, unfinished hurt, always thinks short term in order to protect itself from deeper pain but always fails to see the big picture, avoiding it at all cost.

We see it in war, violence, resentment, hatred, bigotry, racism, disdain, blame, all rooted in this deep fear of our own pain, separating us from the other in isolating fashion.  Little do we know that when we make decisions and choices from such destructive tension, life becomes much more about survival that living life fully.  It’s as if we’re drowning in our own pain and all we can do is cling rather than to take the hand of someone who may look different, live differently, have a different experience of my own, simply because I couldn’t bring myself to admit that I may have been wrong.  When life is about winning and losing we, without a doubt, always lose even if it feels like a short-term win, protecting myself once more while gasping for air until the next attack, the next exposure of my short-coming, my imperfection, my shadow, my own pain that has taken hold of my life.

We have a lot to do in our society, a lot of work in dealing with the deep-seated pain that we continue to hold onto, clouding all our decisions and choices for the future, while at the same time blaming the future for all our problems.  We’re leaving that very future one hell of a mess to clean up if we soon don’t learn to stop, quiet ourselves, and sit in that ICU, sitting with the dying patient, and learn to die with them.  Pain and suffering has so much to teach us and is often the key to living a fuller life when we no longer dance around it but rather jump in, head first, rather than sharing it with the world.  In times when we retreat, isolate, and believe it’s about us first, we can only begin to understand such action when we’ve been there ourselves, wallowing in our own pain and suffering, feeling it’s the only way for us to survive.  I can empathize with that because I’ve been there myself.  It feels like it’s the only answer to the loneliness experienced when we suffer.  The capacity to empathize with the other, the nation, all suffering everywhere, the world, can only come when we’ve done our own work and continue to do our work in life, creating the necessary space in our lives for someone and something more than ourselves.  It’s the task at hand if we are to move forward for the way forward is through.

#holyresistance

Zephaniah 2: 3; 3: 12-13;  I Cor 1: 26-31; Matthew 5: 1-12

I’m a Star Wars fan. I’ve seen them all and still believe that the originals from back in the 70’s and 80’s were some of the best. It is mythology at its best and transcends time. But we also often want to reduce it to a battle of good and evil or light and darkness. However, the main characters of the originals were not choosing sides. As a matter of fact, they were the resistant movement, including Princess Leia and Luke Skywalker. Now it’s not resistant in the way we want to use it today, in our politics. That’s more oppositional energy being exerted and often spending most of its time fighting rather than resisting, trying to seek another way.

The resistance movement were in many ways the wisdom figures. They tried to find truth in all things while what appears to be good and evil continues to fight. The archetypal character becomes Luke Skywalker in his training with Yoda. He wants to fight. He loves to fight! But Yoda keeps pushing him to a different place, to a place within himself and to see that the war he’s fighting the most lies within him, not just beyond him. This is the path to resistance, when he comes to a place where it’s no longer about choosing sides and winning and losing, but a path towards humility when he recognizes his own participation not only in bringing about good but also towards what he’s been fighting. It is the true path of resistance, a holy resistance.

It’s what this great Gospel is about today as we reflect upon the Beatitudes. There is a sense of humiliation in the current times, where there is poverty, there is mourning, war, violence, hunger, and persecution. They are the lived reality of the disciples and the people of Jesus’ time and of course of today. The resistance that Jesus proposes and the tension that lies within, is not to react to all of it and allow ourselves to enter into war after war. Certainly there is a place for opposition in the face of injustice, but the resistance movement of Star Wars is about finding another way. That’s what Christianity was about; it was about following the Way, not about choosing sides and fighting battle after battle. The opposition is typically only what I’m fighting within myself anyway. It will take the Cross before the disciples could begin to make sense of what these beatitudes were really about. The resistance we face is accepting this lived reality as it is but feeling that pull to a more just society, a more just life, an unfolding of the Kingdom.

Paul speaks of that oppositional energy today as he speaks of boasting and how that opposition often comes from our own pride. We want to prove ourselves to be right and the other wrong. Paul knows it because that was Paul. For him the cross becomes the point of resistance and the point when that begins to break down in his own life. He says the weak will shame the strong and the foolish will shame the wise. There is this breaking down and this entering into this interior journey for Paul that awakens him to this reality and to recognize that this battle is first fought within himself. He must face his own humiliation and the fact of how he persecuted, and even despite the good, Paul was still capable of unspeakable darkness towards humanity and to face that head on becomes his cross, becomes his place of transformation. For Paul it was no longer about winning and losing. That’s not the gospel anyway. It becomes about sitting with that resistance in these collision of opposites and finding another way.

It is also the roll of the prophetic voices that we hear throughout the year as it is with Zephaniah in today’s first reading. There is a great deal of opposition towards the new King Josiah at that time. They don’t like him. They don’t like what he’s doing and the reform he is bringing about, but the risk is always to fight and to become just like him. It is the warning of the prophets throughout Scripture. For him he too tries to lead them to this path of humility, by seeking justice and peace. Oppositional energy will eventually begin to fizzle and often cannot be sustained. What we seek is that resistance within ourselves as it was for our ancestors. This holy resistance is an invitation to ask ourselves the questions of our own lives and what it is God is trying to move us to letting go of and opening the door for the breaking in of the Kingdom. If anyone knows the reality of opposition it’s Israel. It’s part of their storied history and the invitation, as it is with Luke Skywalker, is to go within ourselves and look at our own injustice. Look at where we want to oppose and fight rather than seek a more just life, the common good. That is what our faith teaches us.

These are trying times for us individually and as country. Like Paul, our own pride often stands in the way, including our pride of who we think we are supposed to be as a country. It’s not the path of resistance and it certainly isn’t the path of humility that all the readings touch upon today. Whether we can admit it about ourselves or not, we all partake in the humiliation of our present age, we fight, we stand opposed, but we so often want it to end there. It leads to war and violence. It leads to division. It leads to winners and losers. I can’t say it enough; that’s not the gospel. The Gospel, especially the one we hear today, points us to another way. It points us to this holy resistance in our own lives, where it’s not about winning and losing, but a path to justice and peace. When I allow myself to go to that place within and learn to be patient with it, it will transform us. We will tap into that humility and become a more just person so, in turn, can move society to a more just place for all peoples.