17th Sunday - Season of the Year. Luke 11:1-13 - Lord teach us to pray.
If we are honest, I suspect that most of us would admit that we are not very good at praying, or at least that our prayer life is not nearly as good as it should be. So what do today's reading have to offer in answer to the question that the disciples put to Jesus?
What can we learn from the way that Abraham bargains with God - and how does that compare with the way that Noah responded in a similar situation - being told that the Lord was going to destroy not just a city but the whole world because the 'sons of men' had lost the plot so badly...
Play MP3
Recorded at St John Vianney (8.30am, 7'54")
25 July 2010
18 July 2010
Two visions of discipleship
The short story of Martha and Mary (Luke 10:38-42) is often told in terms of the contemplative life versus the active life. Even though Mary seems to be the hero of the story, it is Martha who is honoured with the feast day (29 July) - perhaps that at least provides some balance for the weight of history going down in favour of her sister?
In fact, if we examine the story in terms of the practices of that society, we will be struck with the realisation that more than likely something else is actually at the heart of this story. This is especially the case if we remember that Luke seems to want us to read this story straight after last Sunday's gospel of the Good Samaritan, where we see Jesus tearing down the boundaries between who is in and who is out; who is acceptable and who is not. It was clear last week that Jesus was wanting us to identify with someone who was deeply despised in Jewish society - a Samaritan. Perhaps the boundaries that exist between nations is not nearly as clear as we once thought? Now this week, we arrive at the house of Martha and Mary - which in the other Gospel accounts is in Bethany, which doesn't fit at all with Luke's chronology or geography - so he doesn't tell us that detail. (Jesus doesn't arrive in the region of Jerusalem - where Bethany is - for another 9 chapters). So if last week we saw that the boundaries that divide one nation from another are being dissolved in the kingdom proclaimed by Jesus, what boundary is being reviewed today?
In traditional societies, men and women both had very clear roles, positions, places and spaces - especially in public. In houses, there were areas that were reserved for men, and others for women. We quickly realise that what is at stake here is not that Mary is being passive or neglecting the place of hospitality, but that she is in fact positioning herself at the feet of Jesus as a disciple. More specifically, she is saying to Jesus that she wants to learn from him, so that she can be like him - a teacher and a Rabbi. (We see something similar when St Paul tells us that he sat at the feet of Gamaliel, the greatest Rabbi and teacher of his day.) And Jesus is happy with this choice. Suddenly it is clear that in this kingdom the old barriers and divisions are being broken down. As St Paul tells us in his letter to the Galatians: "No longer Jew or Greek; no longer slave and free; no longer male and female; all are one in Christ Jesus" (Gal 3:28)
This is the invitations that is being made to all alike - to enter into the worship of Jesus, by becoming first his disciples. This is the one thing that is necessary in each of our lives.
Play MP3
NB. The homily was much shorter than usual today to allow for the reading of Bishop Peter's pastoral letter on Sexual Abuse, "When Trust is Broken"
Recorded at St John Vianney Church, 8.30am (4'30")
16th Sunday, Year C
In fact, if we examine the story in terms of the practices of that society, we will be struck with the realisation that more than likely something else is actually at the heart of this story. This is especially the case if we remember that Luke seems to want us to read this story straight after last Sunday's gospel of the Good Samaritan, where we see Jesus tearing down the boundaries between who is in and who is out; who is acceptable and who is not. It was clear last week that Jesus was wanting us to identify with someone who was deeply despised in Jewish society - a Samaritan. Perhaps the boundaries that exist between nations is not nearly as clear as we once thought? Now this week, we arrive at the house of Martha and Mary - which in the other Gospel accounts is in Bethany, which doesn't fit at all with Luke's chronology or geography - so he doesn't tell us that detail. (Jesus doesn't arrive in the region of Jerusalem - where Bethany is - for another 9 chapters). So if last week we saw that the boundaries that divide one nation from another are being dissolved in the kingdom proclaimed by Jesus, what boundary is being reviewed today?
In traditional societies, men and women both had very clear roles, positions, places and spaces - especially in public. In houses, there were areas that were reserved for men, and others for women. We quickly realise that what is at stake here is not that Mary is being passive or neglecting the place of hospitality, but that she is in fact positioning herself at the feet of Jesus as a disciple. More specifically, she is saying to Jesus that she wants to learn from him, so that she can be like him - a teacher and a Rabbi. (We see something similar when St Paul tells us that he sat at the feet of Gamaliel, the greatest Rabbi and teacher of his day.) And Jesus is happy with this choice. Suddenly it is clear that in this kingdom the old barriers and divisions are being broken down. As St Paul tells us in his letter to the Galatians: "No longer Jew or Greek; no longer slave and free; no longer male and female; all are one in Christ Jesus" (Gal 3:28)
This is the invitations that is being made to all alike - to enter into the worship of Jesus, by becoming first his disciples. This is the one thing that is necessary in each of our lives.
Play MP3
NB. The homily was much shorter than usual today to allow for the reading of Bishop Peter's pastoral letter on Sexual Abuse, "When Trust is Broken"
Recorded at St John Vianney Church, 8.30am (4'30")
16th Sunday, Year C
10 July 2010
The Samaritan redeemer
In the parable of the 'Good Samaritan' in Luke 10, the Fathers of the Church saw so much more than a simple moral parable. They saw the whole story of salvation of every one of us as the one who stops and shows compassion provides healing, nourishment and redemption for every person who journeys down from Jerusalem to Jericho.
Play MP3
Recorded at St John Vianney (10'23")
Play MP3
Recorded at St John Vianney (10'23")
04 July 2010
On a mission from God
14th Sunday in the Season of the Year (C)
Having just moved from Nowra to Fairy Meadow parish, I can see why Jesus instructs his disciples not to move from house to house: for any of you who have moved recently, you will know what a pain it is to pack and move. In this Gospel (from Luke 10) we are given deep insights into the wider mission - not just of the apostles or leaders of the Church - but of the whole community to the world at large. Let us join Jesus as he continues his journey to Jerusalem and be consoled by the beautiful and lyrical image given from Isaiah 66 of a mother tenderly caring for her child.
Play MP3
Recorded at St John Vianney's (7'48")
Having just moved from Nowra to Fairy Meadow parish, I can see why Jesus instructs his disciples not to move from house to house: for any of you who have moved recently, you will know what a pain it is to pack and move. In this Gospel (from Luke 10) we are given deep insights into the wider mission - not just of the apostles or leaders of the Church - but of the whole community to the world at large. Let us join Jesus as he continues his journey to Jerusalem and be consoled by the beautiful and lyrical image given from Isaiah 66 of a mother tenderly caring for her child.
Play MP3
Recorded at St John Vianney's (7'48")
27 June 2010
Freedom and the iPhone 4
13th Sunday in the Season of the Year (C) - Setting our face toward the Lord.
In the first reading from I Kings, we meet Elijah at the end of his ministry, when his service begins to be more about Elijah than the Lord, so the Lord essentially tells him that his services are no longer required: go and anoint Elisha to succeed you as prophet. To his credit Elijah is faithful to the Lord, and finds Elisha ploughing - not by himself but behind 12 yoke of oxen (a sign of hid great wealth) and places his mantle over him. Immediately Elisha leaves behind the oxen and follows after Elijah - requesting only that he can kiss his parents goodbye. Although Elijah gives him leave to do so, it is not clear whether Elisha does - but what is clear is that he makes a decisive break with his current way of life when he kills the oxen and uses the yoke and the plough to prepare a meal for his men - and then follows Elijah.
This becomes for us a sign and example of freedom - what it means to live in liberty. To have the freedom that St Paul speaks about in Galatians 5:1 doesn't mean being hard pressed to make the right decision - it means being so focussed on what is true, good and beautiful that we know when and where to do the right thing. The Gospel provides a powerful example of this in the ministry of Jesus - when he 'sets his face resolutely towards Jerusalem.' (Luke 9:51) The remainder of Luke's gospel will now be about this journey - and we are reminded of this decision and movement towards Jerusalem again in Luke 13, 17, 18 and 19 (when Jesus finally arrives in triumph in Jerusalem on Palm Sunday).
Play MP3
Recorded at Sacred Heart, Bomaderry, 9.30am (8'04")
In the first reading from I Kings, we meet Elijah at the end of his ministry, when his service begins to be more about Elijah than the Lord, so the Lord essentially tells him that his services are no longer required: go and anoint Elisha to succeed you as prophet. To his credit Elijah is faithful to the Lord, and finds Elisha ploughing - not by himself but behind 12 yoke of oxen (a sign of hid great wealth) and places his mantle over him. Immediately Elisha leaves behind the oxen and follows after Elijah - requesting only that he can kiss his parents goodbye. Although Elijah gives him leave to do so, it is not clear whether Elisha does - but what is clear is that he makes a decisive break with his current way of life when he kills the oxen and uses the yoke and the plough to prepare a meal for his men - and then follows Elijah.
This becomes for us a sign and example of freedom - what it means to live in liberty. To have the freedom that St Paul speaks about in Galatians 5:1 doesn't mean being hard pressed to make the right decision - it means being so focussed on what is true, good and beautiful that we know when and where to do the right thing. The Gospel provides a powerful example of this in the ministry of Jesus - when he 'sets his face resolutely towards Jerusalem.' (Luke 9:51) The remainder of Luke's gospel will now be about this journey - and we are reminded of this decision and movement towards Jerusalem again in Luke 13, 17, 18 and 19 (when Jesus finally arrives in triumph in Jerusalem on Palm Sunday).
Play MP3
Recorded at Sacred Heart, Bomaderry, 9.30am (8'04")
20 June 2010
Jesus in 3D
Experiencing Jesus in 3D. Often we are content to stay with the images or ideas that we had about Jesus from our childhood. But there is so much more that we can experience about the historical and spiritual reality of Jesus of Nazareth, as he puts the same question to us that he put the disciples - 'who do you say I am?'
Play MP3
Recorded at St Michael's, 9.30am (7'43")
Play MP3
Recorded at St Michael's, 9.30am (7'43")
13 June 2010
Hair and tears
11th Sunday in the Season of the Year. Also Immaculate Heart of Mary (Diocesan Feast) and Mission Sunday Appeal. Also the Sunday when my move to Fairy Meadow Parish was announced...
Like a great artistic masterpiece, Luke tells the story of the day that a Pharisee invited Jesus to a festive meal, and the party was crashed by a woman who only wanted to anoint Jesus in gratitude to the immense love that he had shown in the forgiveness that she received.
Play MP3
Recorded at Sacred Heart, 9.30am (9'34" - The recording also includes the Gospel)
Like a great artistic masterpiece, Luke tells the story of the day that a Pharisee invited Jesus to a festive meal, and the party was crashed by a woman who only wanted to anoint Jesus in gratitude to the immense love that he had shown in the forgiveness that she received.
Play MP3
Recorded at Sacred Heart, 9.30am (9'34" - The recording also includes the Gospel)
06 June 2010
A priest of El Elyon
The first reading from Genesis presents the intriguing character of Melchizedek, king of Salem, and priest of El Elyon (God Most High) who offers Abram a sacrifice of bread and wine. Why is this significant for the celebration of this feast of the Eucharist?
There are two significant points of distinction about the passage from Genesis 14:18-20. The central character, Melchizedek, is only mentioned in this one brief passage, and then again in Psalm 110 (the Responsorial Psalm today) across the whole Old Testament - and yet Melchizedek comes into the theology of the New Testament (through Hebrews 7) and the early Church as a symbol of the priesthood of Jesus and as a model for the ordained ministry.
The name Melchizedek comes from two Hebrew words - Melek meaning king, and sedeq meaning justice or righteousness. So already his name means the King of Righteousness (Heb 7:2). But additionally he is described as the King of Salem - a name that is connected both to the Hebrew word for peace (Shalom) and to the city of Yerushalem / Jerusalem. Genesis 14:17 says that this event takes place in the King's Valley which leads up to the site where Jerusalem was established. Finally, this king of righteousness, and prince of peace is a priest of God Most High (El Elyon) brings a sacrifice (that is what 'kohen' / priests do) of bread and wine. So it is no wonder that the early Church sees in Melchizedek a figure of Christ.
The second point is that when Melchizedek meets Abram (his name has not yet been changed to Abraham) he blesses (baruch) Abram in the name of 'El Elyon'. El is the most generic name for God or divinity in the Semitic languages, including Canaanite. Abram is returning after doing battle with the Canaanite kings to rescue his nephew Lot who had been captured by them. In the Canaanite pantheon, El is also the father of their main god, Ba'al. So perhaps you can understand the reticence of the Hebrews to refer to their God by the most generic name 'El'. Before the revelation of the sacred name of God to Moses, described in Exodus 3, YHWH - which becomes the most common way of calling upon the Lord, and is usually translated in English bibles as LORD - over 6000 occurrences - God was often referred to as Elohim (strictly the plural form of El) or using a descriptive word with El - such as El Elyon in the text here, or in forms like El Shaddai (meaning something like God of the mountains, but the exact meaning of the Hebrew is unclear; it is only when it is translated into Greek in the LXX text that the meaning 'God Almighty' is offered) or El Olam (Everlasting God). But this specific name for God - El Elyon, God Most High - is only used in this passage out of all the Old Testament. And we don't know why.
The descriptive Elyon is found regularly enough across the pages of the OT, but not connected to El as it is in this passage - until you arrive at the New Testament. There, (in Luke 1) when the angel appears to Mary, she is told that she will give birth to the son of the Most High God. Zechariah is told that his son will be a prophet of the Most High. And then right across the ministry of Jesus he clearly sees himself to be the fulfilment of the ministry of Melchizedek - the king of righteousness, the prince of peace, and priest of El Elyon. Paul understands these connections when he describes (20 years before any of the Gospel accounts) the Last Supper, using the language of covenant and sacrifice.
Jesus likewise in the Gospel today first welcomes the crowd and teaches them - as a king and priest was meant to do. Then he invites his disciples to feed the people - but they continue to be thick and miss the prophetic point; all they suggest is to send the people away. Jesus instead reminds them that a king is meant to gather into unity, so he takes what is available (the bread and fish) and says the baruch (blessing) over the gifts and then gives the abundant food to the disciples to distribute.
Although Jesus is the perfect fulfilment of the priest Melchizedek, he also shares this ministry with his disciples, and continues to invite us to be fed and nourished by no less than his very body and blood, so that we in turn can welcome others to share at this feast; as we are transformed by these most precious gifts, so also we are invited to transform all that we bring to the altar of El Elyon.
Play MP3
Recorded at St Michael's, 9.30am (11'10")
There are two significant points of distinction about the passage from Genesis 14:18-20. The central character, Melchizedek, is only mentioned in this one brief passage, and then again in Psalm 110 (the Responsorial Psalm today) across the whole Old Testament - and yet Melchizedek comes into the theology of the New Testament (through Hebrews 7) and the early Church as a symbol of the priesthood of Jesus and as a model for the ordained ministry.
The name Melchizedek comes from two Hebrew words - Melek meaning king, and sedeq meaning justice or righteousness. So already his name means the King of Righteousness (Heb 7:2). But additionally he is described as the King of Salem - a name that is connected both to the Hebrew word for peace (Shalom) and to the city of Yerushalem / Jerusalem. Genesis 14:17 says that this event takes place in the King's Valley which leads up to the site where Jerusalem was established. Finally, this king of righteousness, and prince of peace is a priest of God Most High (El Elyon) brings a sacrifice (that is what 'kohen' / priests do) of bread and wine. So it is no wonder that the early Church sees in Melchizedek a figure of Christ.
The second point is that when Melchizedek meets Abram (his name has not yet been changed to Abraham) he blesses (baruch) Abram in the name of 'El Elyon'. El is the most generic name for God or divinity in the Semitic languages, including Canaanite. Abram is returning after doing battle with the Canaanite kings to rescue his nephew Lot who had been captured by them. In the Canaanite pantheon, El is also the father of their main god, Ba'al. So perhaps you can understand the reticence of the Hebrews to refer to their God by the most generic name 'El'. Before the revelation of the sacred name of God to Moses, described in Exodus 3, YHWH - which becomes the most common way of calling upon the Lord, and is usually translated in English bibles as LORD - over 6000 occurrences - God was often referred to as Elohim (strictly the plural form of El) or using a descriptive word with El - such as El Elyon in the text here, or in forms like El Shaddai (meaning something like God of the mountains, but the exact meaning of the Hebrew is unclear; it is only when it is translated into Greek in the LXX text that the meaning 'God Almighty' is offered) or El Olam (Everlasting God). But this specific name for God - El Elyon, God Most High - is only used in this passage out of all the Old Testament. And we don't know why.
The descriptive Elyon is found regularly enough across the pages of the OT, but not connected to El as it is in this passage - until you arrive at the New Testament. There, (in Luke 1) when the angel appears to Mary, she is told that she will give birth to the son of the Most High God. Zechariah is told that his son will be a prophet of the Most High. And then right across the ministry of Jesus he clearly sees himself to be the fulfilment of the ministry of Melchizedek - the king of righteousness, the prince of peace, and priest of El Elyon. Paul understands these connections when he describes (20 years before any of the Gospel accounts) the Last Supper, using the language of covenant and sacrifice.
Jesus likewise in the Gospel today first welcomes the crowd and teaches them - as a king and priest was meant to do. Then he invites his disciples to feed the people - but they continue to be thick and miss the prophetic point; all they suggest is to send the people away. Jesus instead reminds them that a king is meant to gather into unity, so he takes what is available (the bread and fish) and says the baruch (blessing) over the gifts and then gives the abundant food to the disciples to distribute.
Although Jesus is the perfect fulfilment of the priest Melchizedek, he also shares this ministry with his disciples, and continues to invite us to be fed and nourished by no less than his very body and blood, so that we in turn can welcome others to share at this feast; as we are transformed by these most precious gifts, so also we are invited to transform all that we bring to the altar of El Elyon.
Play MP3
Recorded at St Michael's, 9.30am (11'10")
29 May 2010
Trinity and wisdom
Trinity Sunday C
- The heart of our faith; everything flows from it and to it; the distinctive message of Christianity.
- The first reading from Proverbs personifies Wisdom (she in the Hebrew) comes forth from God, yet not a creature, since she exists before all creation (before the springs and the mountains)
- She is with God – by his side – as with an artisan / crafts(wo)men. We recite this in the creed each week – ‘begotten not made, of one being with the Father; through him all things were made.’
- Book of Genesis begins with the declaration of the community of God: In the beginning God created; and God spoke; and the spirit of God was over the waters… ‘let us make humanity in our image’
- Psychological analogy (St Augustine) – I can project myself as another. When we say something even as simple as 'I love myself' we recognise a subject (i), an object (myself) and a shared object (the love) - yet we maintain an essential unity.
- St Augustine - Mind. Self-knowledge. Self-love.
- “I was by his side, a master craftsman, delighting him day after day, ever at play in his presence, at play everywhere in his world, delighting to be with the sons of men.” Importance of play.
Play MP3
Recorded at St Michael's, 6pm Vigil (8'46")
- The heart of our faith; everything flows from it and to it; the distinctive message of Christianity.
- The first reading from Proverbs personifies Wisdom (she in the Hebrew) comes forth from God, yet not a creature, since she exists before all creation (before the springs and the mountains)
- She is with God – by his side – as with an artisan / crafts(wo)men. We recite this in the creed each week – ‘begotten not made, of one being with the Father; through him all things were made.’
- Book of Genesis begins with the declaration of the community of God: In the beginning God created; and God spoke; and the spirit of God was over the waters… ‘let us make humanity in our image’
- Psychological analogy (St Augustine) – I can project myself as another. When we say something even as simple as 'I love myself' we recognise a subject (i), an object (myself) and a shared object (the love) - yet we maintain an essential unity.
- St Augustine - Mind. Self-knowledge. Self-love.
- “I was by his side, a master craftsman, delighting him day after day, ever at play in his presence, at play everywhere in his world, delighting to be with the sons of men.” Importance of play.
Play MP3
Recorded at St Michael's, 6pm Vigil (8'46")
23 May 2010
Pentecost and Mount Sinai
In the first reading from Acts 2 we hear a whole series of quite bizarre events - most of which we probably have no idea what they mean. To get a better sense of what we celebrate, we need to revisit the Jewish festivals of Pesach and Shavuot in the book of Exodus and remember the day that the Lord appeared in fire and thunder to all the people (including the erev rov - the mixed nations) to make covenant with his people on Mount Sinai.
Play MP3
Recorded at St Michael's 9.30am (11'03")
Play MP3
Recorded at St Michael's 9.30am (11'03")
Subscribe to:
Posts (Atom)