The Best of All Saints (11-1-24 Feast of All Saints)

 

When I was very young, the sisters who taught me religion made it clear that God wants all of us to be saints.  Now, I am not sure if they believed that as much as they wanted to control my behavior.  Apparently, I was not there yet.  Either way, they motivated me to fully embrace that idea.  I wanted to be the best of all saints. 

As I got older, however, I came to understand that the word “saint” literally means holy, and holy in one sense means dedicated to the service of God.  Thus, we are all saints because we are all holy because we are all children of God.  Our baptism provides a more formal acknowledgement of our status as the saints we are from the beginning.  Among our Jewish brothers and sisters, the term “zaddik” applies to all the righteous and saintly persons who are deeply pious and generous in their service to others.

This devotion to serving God inspired the early Christian communities to use the term “saint” in reference to all those who believed in Jesus Christ and were devoted to his teachings.  These were considered the holy ones of God.  This is the reason St. Paul often refers to the addressees in his epistles as the saints of a particular city. 

For example, Paul addresses the Ephesians “as fellow citizens with the holy ones and members of the household of God” (Eph 1:1; 2:19).  He salutes the Corinthians as “those sanctified in Christ Jesus, called to be saints” (1 Cor 1:2); and those in Rome as “God’s beloved…who are called to be saints” (Rom 1:7).  These and other references show that, in the early church, “saints” were those so transformed by Christ and his gospel message that they were considered holy saints.

Over time, however, the word “saint” applied more narrowly to those venerated as holy after their deaths by the members of their local church.  The Christians in the region where these people lived were familiar with their good deeds, and therefore bestowed on them the title of “saint” after their death to honor their memory and good example.  In 1234, Pope Gregory IX established a formal process through which such venerable persons could be recognized as saints by all.  These are known as canonized saints, and we celebrate their feasts throughout the year, usually on the date of the saint’s death.

This great feast of All Saints, however, is a celebration of not only those persons formally recognized by the Church as saints for their holiness and good works.  This feast also celebrates the countless anonymous saints known only to God (Rv 7: 9).  These holy persons, who come from every part of the world, devoted their lives to the Gospel of Jesus Christ.  They literally consumed themselves out of love for God and neighbor in giving material and spiritual aid to those in need. 

This group of anonymous saints is also an important part of the communion of saints—that great assemblage of all the faithful who are pilgrims of Christ on earth as well as the blessed ones in heaven (Paul VI, CPG § 30; CCC 946).  From this perspective, a saint is simply someone through whom we catch a glimpse of what God is like and what we are called to be—fully human in love with God, his children, and his creation (Lumen Gentium, Chp 5).  Saints in essence are very ordinary persons who live very ordinary lives.  The liturgy for today focuses on the holiness of such ordinary faithful servants.  Their lives show that the way of holiness is open to all of us. 

Jesus shows us a special way to live holy lives through the beatitudes.  In recounting these principles, Jesus uses the word “blessed” in the sense of consecration to God.  When Jesus calls the poor, the hungry, and the marginalized blessed, he declares their consecration to God.  He declares that God takes the poor, the hungry, and the marginalized under his wing.  God has a special love and concern for their welfare and he will not forget their suffering.  Indeed, God intends to reverse their suffering.  They will receive their fill; they will laugh; they will be satisfied.  God himself has blessed the downtrodden and they will be happy.

The beatitudes were benchmarks for those saints whose feast we celebrate today.  They followed these principles as a daily guide to their love and concern for others.  Despite their trials, doubts, and personal failures, their everyday practice revealed the truth of these words.  As a result, they discovered the future glory and joy of God's kingdom here on earth already present in their daily lives.

To put it more briefly, we can say that sainthood is a universal call to be fully human by expressing the attitudes and values of the beatitudes in everyday life (Mt 5:48).  This is why St. Paul urges us to live in a manner worthy of the calling that we have received, “with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace” (Eph 4:2-3; 1:4).  In the spirit of the dear sisters who taught me so long ago, applying the beatitudes in ordinary life is how we all manifest the sainthood we already have.

(additional source:  “Solemnity of All Saints,” John Paul II, 11-1-00).

An Unexpected Event (Lk 12:35-38)

 

Jesus frequently describes his return in terms of an unexpected event, with an added warning that there is work for us to do in the interim.  For this reason, Jesus also emphasizes an urgent need for vigilance and active participation on our part in that regard.  The question is, why should we be concerned about his unexpected return, and what exactly does Jesus expect us to be doing until then?

As to our concern about his return, several times Jesus warns his disciples to “stay awake and keep watch, for you do not know on which day your Lord will come; be prepared, for at an hour you do not expect, the Son of Man will come” (Mt 24:42-44).  The urgency in this instruction suggests that things will not go well for those found negligent and inattentive in keeping watch upon his return.  But what does it mean to keep watch?  What did it mean for the disciples of long ago, and what does it mean for us today?

The answer has to do with bringing about the kingdom of God.  This is the work Jesus expects us to be doing upon his return, and the key in that regard is service to others.  Our calling is to serve others.  We bring about the kingdom of God by doing good works.  The followers of Jesus are faithful servants who renew their commitment to serving others each day.  Jesus makes it clear things will go well for those found carrying out this expectation when he returns.

Jesus speaks this way not only in reference to his second coming, but also to those times each day when he comes to us through our families, our neighbors, and our communities.  Serving others is especially critical for those living in the second and third watch where the expectation of his return is least.

We know the kind of service Jesus has in mind—feed the hungry, clothe the naked, care for the sick, visit the isolated, promote peace and justice, show mercy.  These instructions echo the words of Isaiah, who says we should learn to do good, seek justice, redress the wronged, hear the orphan’s plea, and defend the widow (Is 1:17).

According to St. James, doing good works is precisely what it means to be a religious person (Jm 1:27).  This is how we show our love for God and neighbor.  When and how often is also clear—as often and for as long as the need is there.  Seven times seventy times is one way Jesus characterizes our role in that regard.  The greater the need, the more necessary the service on our part.

Through his own life and mission on earth, Jesus provides many examples of what it means to be great by serving others, especially those close to us.  We can do no better than to follow his example.   

 

 

 

Collaborative Anonymous Travel (Lk 10:1-12)

 

Jesus is the master storyteller who provides few details in his stories.  The sending of the 72 disciples is a good example.  In this story, Jesus gives the 72 some general direction and a few rules to follow, but he does not provide them with a specific how-to plan.  They had to fill in the details.  They knew Jesus well enough to know, however, that they were to carry out his mission on their journey.  His mission was to proclaim the good news and spread the kingdom of God.

Short as it is, their story provides us with three lessons.  The first lesson is that spreading the kingdom of God is a collaborative effort.  Ask the master of the harvest to send out laborers, yes, but Jesus did not send the 72 alone.  He sent them in pairs.  He also asked many others to help him in his mission along the way, and he asks the same of us.  Like the 72, Jesus does not expect us to go alone.  We are in this life together.  Our mission is to care for each other in a collaborative, caring manner.

The second lesson is that we can expect to remain anonymous.  We never learn the names of the 72.  In fact, they go among wolves rather than among those who want to learn their names.  Likewise, most of us will do our part in promoting the kingdom of God in our ordinary way in ordinary circumstances, and few will know us.  Even though the world may not know us, Jesus will know who we are and what we did for him.

The third lesson is that we must travel lightly.  Do the work.  Wish others peace and good will.  Then, move on.  In a practical sense, that means we must rid ourselves of those things that hamper our relationship with God and with others.  We must rid ourselves of all unnecessary baggage.  For some, this includes ridding ourselves of the psychological burden of guilt over past mistakes and errors of judgment.  Guilt is a heavy burden that slows us down and restricts our unconditional love.  To be spiritually free, we must shake off the dust of past mistakes and replace our guilt with wisdom learned. 

Spiritual freedom allows us to do the right thing, to imitate Christ in our daily lives.  We imitate Christ best by meeting people where they are in the ordinary circumstances of their lives.  As we become aware of their needs, the love of Christ empowers us to give the appropriate response.  This is the good news that we bring to others.

At times, imitating Christ is a difficult challenge, especially when loving others means sacrificing our own interests—the greater the sacrifice, the greater the challenge.  However difficult the task, the power of the Holy Spirit enables us to bring about the kingdom of God by bringing the love of Christ to those we meet in our daily lives.

Missed Opportunity (B 28 Sun 24; Mk 10:17-30)

 

The parable about the rich man is a story about missed opportunity. The man in the story might have been the 13^th apostle had he met the challenge proposed by Jesus.  He begins to squander his opportunity with his very first question—what can I DO to inherit eternal life.  Putting it this way suggests that he wants eternal life on his terms.  He prefers his way of doing things.  Not to be put off, Jesus answers with a gentle reminder about keeping the commandments. 

The man remains unconvinced and presses for more instruction.  We might expect a rebuke from Jesus since the man did not accept his first response.  Instead, Jesus acknowledges that indeed there is one thing more that the man lacks.  Notice, however, that Jesus never explicitly identifies what that one thing is.  Rather, he proposes that he sell his possessions, give to the poor, and follow him.  In effect, Jesus wants him to rid himself of those things that tie him down and hamper his freedom.  Then, he can follow Jesus wherever the journey leads. 

Following Jesus with such abandon would have led to a different kind of life, eternal life.  Although Jesus cloaked his proposal with mystery, he offered a gift of love.  Accepting love always requires trust and abandon, and this is what the man lacks—a willingness to trust Jesus and abandon his own way of life.  Thus, he missed an opportunity to be yet another apostle.  His story, however, provides us with at least three good reasons to follow Jesus. 

First, Jesus appeals to our natural fondness for adventure in inviting us on a journey of love.  This is the whole point in asking the man to exchange his love of wealth for love of others.  Jesus wants the man to journey with him, who is love itself.  Jesus invites us to go on the same adventure of love.  He is fully aware that accepting his invitation means that we abandon our fear of the unknown and trust in him.  He also knows how difficult following him can be at times.

Second, Jesus appeals to our natural fascination with mystery.  We like the mysterious.  This is what makes Halloween and ghost stories so much fun.  Jesus tells the man to follow him without saying where they shall go or what they will do together.  Jesus makes this same appeal to mystery in asking us to follow him.  His invitation comes without details.  We do not chart the way.  We do not decide when to rest and when to go on.  We do not even know what the experience will be like along the way.  We simply answer his call and follow him. 

Third, Jesus appeals to our natural desire for community.  The invitation is to voluntarily associate with Jesus and his followers.  Living in community provides the most fundamental way we experience love, especially in our families and faith communities.   In community, we can learn how to love. 

These three elements—adventure, mystery, and community—are the heart and soul of the proposal that Jesus makes to us.  With these elements, Jesus aims to show that the journey of love, however mysterious, is an adventure that leads to eternal life.  That adventure begins with a genuine attitude of trust and abandon.  Our choice to follow Jesus calls for us to think about our lives in comparison to how Jesus invites us to live—seeking peace, honoring justice, showing mercy, and above all, loving others in our community without bias and judgment.  We have nothing to fear on this adventure when we trust the Holy Spirit to show us the way and to provide the necessary grace to walk the path (2 Cor 12:9). 

 

Word, Faith, Love (Lk 11:15-26)

 

The German theologian, Rainer Albertz, argues that “monotheistic religions become dangerous when their adherents use their cherished beliefs about devils and demons to label others as “children of the devil” (Albertz, 2011).  The danger comes from the way this label creates the illusion of an enemy who must be defeated in any way possible.

This is the path followed by the Pharisees in their claim that Jesus derived his power to drive out demons from Beelzebub, the prince of demons.  The Pharisees behaved this way because they had first embraced the lie that Jesus was a child of the devil.  In other words, they used their cherished belief in the devil to demonize Jesus.  He then became their enemy, and they aimed to kill him.

Jesus responds to the lie by turning their accusation into a dilemma.  On the one hand, if the Pharisees are correct, then Satan is a house divided against itself and thus on the verge of falling.  If they are wrong, on the other hand, then Jesus derives his power from God and the kingdom of God has arrived.  No matter how they unravel this dilemma, Jesus concludes that “whoever is not with me is against me, and whoever does not gather with me scatters.”

The Pharisees lied about Jesus because they embraced the influence of Satan, who is the father of lies (Jn 8:44).  Lying is how Satan derives his power to influence behavior.  A lie works to influence behavior when it appears to satisfy some physical, psychological, or spiritual need we have.  We conform our behavior to the lie when we embrace the possibility that the lie will satisfy the need at stake.  This raises a question of how to distinguish a lie from the truth.

Jesus shows us how to identify a lie in his encounter with Satan in the desert.  At the end of his 40-day preparation in prayer with the Father, Jesus faced three temptations presented by the “tempter” (Mt 4:3).  The devil uses each temptation as an appeal to a physical, psychological, and spiritual need that all humans share at one time or another.

The first temptation by the devil to turn stones into bread is an appeal to physical hunger.  Jesus responds that we do not live by bread alone, but by every word that comes from the mouth of God (Mt 4:4).  The devil then appeals to a common need for safety and security in tempting Jesus to test God by jumping off the parapet.  Jesus responds with a command to have faith and trust in God rather than test him (Mt 4:7).  The third temptation that offers kingdoms to Jesus is an appeal to worship a false God.  Jesus responds that worship belongs to the true God, who alone is the one to serve (Mt 4:10).  His life and mission show us that we worship God and serve Him best by loving what He loves—his children and his creation.        

The response that Jesus gives to each temptation—Word, Faith, and Love—reveals the tools that we too can use against the devil in time of temptation.  These three tools give us hope to overcome all temptation (1 Cor 10:13).  They also intensify the power of our prayer (Jm 5:16).  In the words of St. James, resist the devil (with Word, Faith, and Love) and he will flee (Jm 4:7).

How To Be A Martyr (9-20-24; Lk 8:1-3)

We do not usually think of ourselves as martyrs, but a martyr is a witness.  A martyr is someone who voluntarily sacrifices his or her personal safety for the sake of a principle or belief.  Early Christians were among the first such witnesses because they suffered death in refusing to deny what they believed about Christ.  The martyrdom of John, Stephen, Peter, and Paul are well known examples.  Among the apostles, the martyrdom of James is the only one recorded in the New Testament (Acts 12:1-2).  The term “martyr” still applies to anyone who suffers death for their witness to the truth of Christ.  Our celebration today commemorates the death of such martyrs for Christ—Andrew Kim, Paul Chong, and their companions.  

Fortunately, most of us today do not risk being killed for our belief in Christ.  The more common way we bear witness to Christ today is by acting on his word.  As followers of Christ, we embody the words and values of Jesus in our lives, even when doing so may jeopardize our career, personal status, or security. We risk such consequences of martyrdom because the Christian way of life often opposes the way that the world teaches. 

The world frequently teaches us to be cunning, competitive, clever, jealous, shrewd, and not let others take advantage of us.  The Spirit of God, however, directs us to be charitable and humble.  God wants us to avoid conflicts and power struggles.  Instead, God wants us to seek unity and peace because we are one body and one Spirit (Eph 4:1-6).  The Spirit of God directs us to be a different kind of person, even to the point of sacrificing our own interests at times.  God loves us and expects us to love others as he does (Jn 13:34).  In St. Paul’s view, this is nothing less than life in the Spirit. 

When we live by the Spirit, we follow the lead of the Spirit to be the kind of person God wants us to be (Gal 5:25). We live in the Spirit in daring to be Christ to others.  Most of us do this in very ordinary ways throughout our daily lives.  We do this each time we renew our commitment to be just and good to others, even when they don’t deserve it.  We live in the Spirit of Christ when we do not give up on life just because everyday virtue does not pay off, or when things don’t go our way.  Following the lead of the Spirit, as St. Paul reminds us, enables us to remain true to our moral convictions even when doing so is to our disadvantage (Gal 5:16-25).  The Holy Spirit empowers us to be true to our conscience.

            This is what bearing witness to Jesus Christ means for the ordinary person today.  Bearing witness to Christ is a life-long journey and study of putting on the heart and mind of Christ.  Gradually, over time, and sometimes even with great effort, we can live as authentic followers of Christ with the help of the Holy Spirit.  The Holy Spirit enables and empowers us to bear witness to the truth of Christ with our lives.  Today, this is the way in which Jesus Christ calls all of us to be martyrs.

 

How's Your Reputation Going? (B 24 Sun 24; Mk 8:27-35)

 

Our reputation is an important feature of our lives, and rightly so.  We gain our reputation, good or bad, by what we do and what we say.  Our reputation is the perception others have of us rather than how we see ourselves.   In that sense, it is a kind of social currency used in many different contexts (Milinski, 2015).  It provides a way for others to decide about our trustworthiness and to predict our behavior.  A good reputation opens doors, while a bad one closes them.   

No wonder Jesus asks his disciples two questions about his own reputation.  The first question—Who do people say that I am—is rather ordinary even if a bit odd.  It seems odd because, by this time, the disciples had seen the large crowds gather as Jesus went around teaching his message of love and salvation.  They saw his deep concern for the poor and the oppressed, and how he included sinners and outcasts in his inner circle of friends. They were there the many times Jesus engineered a successful challenge to the cruel hypocrisy of the Pharisees.  By this time, the disciples had also witnessed Jesus heal many people of their ailments, forgive their sins, walk on water, drive out demons, and raise the dead to life.  So, why would Jesus ask the disciples a question they could answer with ease? 

This first question is a simple prelude that requires very little of the disciples beyond reporting the known facts, much like reporting the results of a political poll.  The answer thus requires the disciples to reveal nothing about what they themselves believe about Jesus.  Nor does this question call for a commitment on their part to Jesus or to his way of life.  The second question, however, requires something much more substantial. 

The second question—who do YOU say that I am—poses a serious challenge to the disciples because it compels a choice on their part.  From this moment on, the disciples can no longer remain aloof.  They must decide right then and there what they personally believe about Jesus.  The question calls for a commitment to Jesus.  Thus, how the disciples answer will determine their future relationship with him.  Their answer will establish who they are in relation to Jesus.  Jesus knows that his time with the disciples is nearing an end, and for that reason, they must decide then and there who they believe Jesus is and how they will relate to him.

When Jesus asks them, Who do you say that I AM, the disciples surely recalled the many times Jesus made statements that point to his divinity—I am the bread of life; I am the resurrection and the life; and other such claims.  No wonder Peter says in answer to the second question, “You are the Christ, the Son of the Living God” (Mt 16:16).  With this response, Peter affirms that Jesus is in relationship with God, and that this relationship is the essence of who Jesus is, the essence of his being.  It follows that, if Jesus is in relationship with God, and the disciples are in relationship with Jesus, then they too share his relationship with God.  In a literal sense, they are the brothers of Jesus, the Son of God.

Jesus affirms this mutual relationship when he teaches the disciples to begin their prayer with the words, “Our Father.”  This greeting shows the disciples that they are in relationship with the Father and with each other in one spiritual family, just as Jesus is one with the Father and they with him. 

Jesus asks the disciples these two questions while times are good to prepare them for the bad times ahead.  Later, the disciples will have no time for reflection about such questions.  In this sense, Jesus tries to convey the urgency of Isaiah’s warning, “Seek the LORD while he may be found, call him while he is near” (Is 55:6).  Jesus knows that his disciples will need to rely on more than what others say about Him.  The disciples will need a personal commitment to Jesus and faith in him and in each other to overcome the challenges and threats that are about to unfold.

Jesus asks the same two questions of us for the same reason.  The answer to the first question may be easy enough for us as it was for those first disciples.  Our answer to the second question, however, is as challenging and as revealing for us as it was for the early disciples.  It is not enough for us to repeat what others say about Jesus.  Our answer to the second question reveals who we believe Jesus is and who we believe we are in relation to him and to each other.  It is a question that we cannot avoid answering, no matter how or when we choose to answer.

Jesus indicates his expectations in that regard when he teaches the disciples how to pray.  The Lord’s Prayer provides a summary of how we are to conduct ourselves in relationship with him, and in turn, in our relationship with God and with each other.  To say “Our Father” is to proclaim and acknowledge first and foremost that we are all children of God.  This prayer unites all of us in the same spiritual family with the same relationship to one another in God, equally loved by God without exception and without exclusion.  There is simply no other way to answer the second question, and no other answer will give us a better reputation. 

 

 

Golden mouthed (9-13-24 Feast of St. John Chrysostom; Lk 6:39-42)

 

Chrysostom is not the surname of St. John, whose feast we celebrate on the 13th.  Chrysostom is his nickname meaning "golden-mouthed."  St. John earned that moniker because of his eloquent preaching style, his moral teaching, and intimate knowledge and explanation of Scripture.  He is better known in the Orthodox Churches than in the West.  That is probably because he was born in Antioch and lived his entire life in that region.  Eventually, he became Archbishop of Constantinople and at times gave sermons that lasted as long as two hours. 

Pope John XXIII proclaimed Chrysostom patron of the Second Vatican Council.  He is also the patron of preachers, the patron of Constantinople, and a Doctor of the Church.  The church designates certain saints as doctor to highlight the enduring spiritual benefit of their theology and understanding of Scripture.  In fact, the doctors of the church are known for their contribution to the formulation of Christian teaching on various subjects.

So, a Doctor of the Church is a great teacher of the Catholic faith.  There are 37 Doctors of the Church, four of whom are women:  St. Teresa of Avila, St. Catherine of Siena, St. Therese of Lisieux, and St. Hildegard of Bingen.  The one deacon among the 37 is St. Ephrem.  These men and women are known for their contribution to theology or doctrine.  As for St. John Chrysostom, the Church owes its theology of priesthood in large measure to his teaching on the character and function of a priest.

The Church’s preferential option for the poor also has its roots in his teaching.  In his role as Bishop of Constantinople, St. John denounced the contrast that existed in that city between the wasteful extravagance of the rich and the indigence of the poor.  He was quick to suggest to the well-off that they ought to gather the homeless into their own homes.  He saw Christ in the poor, and invited his listeners to do the same and act accordingly.  His persistent defense of the poor and criticism of those with excessive wealth led many of the rich and powerful to reject his message and treat him with hostility.

Their hostile treatment did not deter him from following the inspiration of St. Paul in upholding the primacy of the individual person, especially the poor.  John viewed all as having equal rights because all are equal in the eyes of God. This emphasis on our innate personal worth inspired his view of Christianity as the proclamation of joy.  For him, this joy stems from our new beginning inaugurated by Christ.

Thus, as Christians in the world, St. John believed that we are called to reveal the meaning of this great joy.  One experiences this joy primarily through the Eucharistic celebration.  In turn, the Eucharistic celebration enables and empowers our ministry to bring the love of Christ to everyone in our daily lives.  In this sense, Mass is a sending out into the world.  In other words, our Sunday morning gathering is just as important as our Monday morning daily routine.

John's faith in the mystery of love that binds believers to Christ and to one another led him to a profound veneration of the Real Presence of Christ in the Eucharist.  For this reason, one of the richest forms of the Eastern Liturgy bears his name: "The Divine Liturgy of St John Chrysostom".  John understood that the Divine Liturgy of the Eucharist connects earthly life with the heavenly realities promised by our Lord.  This understanding motivated his firm conviction that ecclesial unity is founded on Christ and continues through the Eucharist.  Because the Eucharistic bread is the Body of Christ, we become one with Christ through the Eucharist.

Because of his love and devotion to the Real Presence of Christ in the Eucharist, his insightful expositions of Scripture and moral teaching, as well as his lively concern for the spiritual and temporal needs of the poor, St. John Chrysostom is truly a saint that we can imitate today with confidence. 

 

Hunger and Thirst (B 20 Sun 24; Jn 6:51-58)

 

Hunger and thirst are powerful forces.  Either one alone can shape our journey, especially on a spiritual level.  In the gospel readings for the past several Sundays, we have heard Jesus speak to this journey with deep understanding and compassion.  These readings show that Jesus acknowledges the spiritual hunger and thirst that all of us have, and that he longs to nourish our spiritual needs.  He expresses this longing in a most straightforward way when he says, “Come to me all you who labor and are burdened and I will give you rest” (Mt 11:28).  Jesus often described himself with such dramatic language to highlight the purpose for his life and mission on earth. 

This purpose is especially evident in the “I am” sayings:  I am the light of the world who dispels the darkness with the light of life (Jn 8:12); I am the good shepherd who leads his flock (Jn 10:11); I am the way, the truth and the life that leads to eternal life (Jn14:6).  Those who heard Jesus speak this way understood he was not speaking literally.  They accepted his language as symbolizing a spiritual truth.

Yet, many expressed a robust objection when Jesus referred to himself as the “bread of life come down from heaven” and that whoever eats this bread will live forever.  Those who heard this were confused and found his claim too difficult to accept.  In fact, many went away shaking their heads in disbelief when Jesus further claimed that, “unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.”  Not just any life, but eternal life is the promise, “For my flesh is true food, and my blood is true drink…whoever eats this bread will live forever” (Jn 6:53-55). 

Many of the disciples who first heard this teaching also found it too difficult and left Jesus behind, returning to their former way of life (Jn 6:66). This is a puzzling response from the very disciples who were also witness to some astonishing miracles by Jesus—feeding the multitude with a few loaves of bread and some fish; raising the dead to life; driving out demons; curing the incurable.  Thus, the difficulty with the bread of life teaching was not due to any misunderstanding or disbelief in Jesus’ ability to make good on his claim.  The disciples had difficulty because they knew that Jesus was no longer speaking metaphorically.  They knew he was speaking literally. 

Their difficulty thus concerned the radical promise of eternal life.  In their view, God is the only source of life, all life.  Thus, for Jesus to claim that he could give eternal life through his own body and blood was tantamount to claiming that he was God.  And that claim, from their perspective, was profound blasphemy. This perceived blasphemy on their part is why many of the disciples abandoned Jesus over the bread of life teaching.

The Twelve, however, remained with him.  When Jesus asks the Twelve whether they too wanted to leave, Peter’s response demonstrates the basis of their loyalty: “Master, to whom shall we go? You have the words of eternal life” (Jn 6:67-68).  These disciples remained because they believed that Jesus was the “Holy One of God” (Jn 6:69; cf. Mt 16:21, Mk 8:29, Lk 9:20).  This devotion gives no indication, however, that the Twelve found the “bread of life” teaching any less radical than those who left.

The picture that emerges at the Last Supper, however, is quite different.  When the Twelve gather with Jesus for the last time in the Upper Room, they hear him declare that the bread and wine are his body and blood.  Yet, they express no doubt or surprise over these words.  Nor is there any suggestion that any of them abandoned Jesus at this time because of what he said.  Rather, the disciples show trusting acceptance of his claim to be the very source of eternal life.  In fact, Scripture suggests that their only concern at that time was being accused as his betrayer.  So, what changed?

This transformation in belief suggests that perceiving Jesus whenever and wherever he manifests himself, especially in the Eucharist, is a consequence of spiritual enlightenment offered over time by the Holy Spirit.  Indeed, the post-resurrection experience of the disciples on the road to Emmaus is a good example in that regard.  Their experience of Jesus shows that belief in him is a direct, although perhaps not immediate, result of breaking bread with Jesus, aided by inspiration of the Holy Spirit.  Despite the fact that the risen Jesus had spent time with these disciples earlier in the day, explaining Scripture to them, their eyes were opened and they recognized him “in the breaking of bread” later that day (Lk 24:31).

The lesson for us today seems clear.  Jesus nourishes us and enables us to perceive him whenever and wherever he manifests himself.  This perception is an outcome of a spiritual journey with many points of maturity and various degrees of responsibility along the way.  Irrespective of our position along that path, Jesus desires complete union with each of us.  St. Paul refers to this union in reminding us that we all partake of one loaf and thus are one body and one Spirit in and through Jesus Christ (Gal 3:28; 1 Cor 12:12-13).

Uniting ourselves to Christ inevitably compels a response on our part.  When we bring what we have to Christ—our needs and ourselves—and unite them to him, Christ becomes the foundation of our lives and he in turn transforms us.  How we do not necessarily know, but our relationship with Jesus motivates us to imitate what he says and how he acts.  We put on the mind of Christ, as St. Paul describes it (1Cor 2:16).

With the mind of Christ, we find reason and desire to share our gifts with others in a spirit of love.  This is what Jesus means when he identifies himself as the bread of life.  For all of us, Jesus says—take me in, become what I am.  Be the bread of life to others and do what I do.  Your eternal life and joy in turn will begin here and now.

The Authority of His Compassion (B 16 Sun 24; Mk 6:30-34)

 

Jesus embraced his humanity in full force, perhaps most especially through his teaching.  Today’s gospel story is an example of his humanity.  When Jesus saw the vast crowd, he saw their need, their spiritual struggle, and he felt pity for them (Mk 6:34).  His compassion for their spiritual hunger motivated him to ignore his own need for rest and teach them many things.  Jesus was known as the compassionate teacher.  When Jesus saw a person in need of any sort, his immediate response was one of compassion.  Jesus always responded to the needs of others with compassion, never with judgement.

We do not learn the specifics of what Jesus taught on this occasion, but we can be sure that whatever he taught was consistent with his mission.  His mission was to show us the way to life in the fullest sense (Jn 10:10) because God’s glory is found in the human person fully alive (U.S. Catholic, 87(9), p.49).  To accomplish this mission, Jesus came as the good shepherd who is the way, the truth, and the life. 

Knowing the truth is the point of any spiritual journey—knowing what is real and what isn’t.  Those of us today are no different than the people of long ago.  We too have a spiritual hunger, and we want to know the truth—the truth about life, our purpose in this world, our relationship with each other and with God.  Some spiritual questions are easy enough to answer; others not so much.  Compassion for our dilemma in this regard is the motivation for the teaching of Jesus.

Jesus not only taught with compassion, however, he also taught with authority (Mt 7:29).  Authority is the power to act on behalf of another primary person, or principal.  The principal expressly confers such power by telling the agent to take certain actions or to say certain things.  When the scribes taught, they cited the authority of various rabbis or the Law in support of their claims, thus appealing to the authority of others.  In contrast, when Jesus taught, he spoke on the authority of God because he spoke only those things that the Father had commanded him to teach (Jn 12:49). 

The authority of God allowed for the mission of Jesus on earth; “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor.  He has sent me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Lk 4:18-19).  Thus, what Jesus says is true and reliable, and we can trust him.  What he says helps us to make sense of the world and our place in it.  Jesus is the way that provides a different and more trustworthy view of reality than the world offers.  Jesus has the words of eternal life (Jn 12:50). 

The problem for us today is that we don’t always understand his words.  For that reason, Jesus provides us with principles of good living rather than rules to follow.  “I have given you a model to follow,” he tells his disciples, “so that as I have done for you, you should also do” (Jn 13:13-15). 

Jesus laid out the first and most important of these principles in his response to the Pharisees who wanted to know the greatest commandment.  His response to the Pharisees’ question is legendary—love the Lord your God with all your heart, with all your soul, and with all your mind, and love your neighbor as yourself (Mt 22:37-39; Dt 6:5).  The example and teaching of Jesus reveal the fundamentals of this principle.  We love God by following his Son in loving service to others (Dt 10:12; Jn 13:34).  This is the heart of the corollary principle of loving others as ourselves.  The details of how and when to carry out these principles in our daily lives, however, Jesus left to our discretion.

Jesus was a little more specific with the second principle, “do to others whatever you would have them do to you (Mt 7:12).  In simple terms, this is the golden rule that we learn early in life.  Jesus makes a similar point with the claim that we should “stop judging that you may not be judged, for this is the Law and the Prophets” (Mt 7:1).  That prohibition is easy enough to understand; not so easy to follow at times.  Jesus showed us the way with his own treatment of the marginalized in society, despite the criticism he received in that respect (Mk 2:16). The marginalized in our own day deserve similar care and concern.

The third principle that Jesus offered for our guidance involves perhaps the greatest struggle for us at times—the principle of forgiveness.  The Lord’s prayer provides a stark reminder of this principle in our appeal to be forgiven as we forgive others.  This may not be easy for one reason or another.  Thus, there is always need to remove the obstacles that divide us.  With the compassion of Jesus as our guide, however, forgiveness is more likely.  The compassion of Jesus helps us to be sensitive to the needs of others and to share their burdens.  Forgiveness allows for a better way of seeing things.

This is the heart of what the ancient Israelites were searching for—a better way of seeing things, a better way of living based on compassion, love and truth.  Such a life is possible because of God who heals, restores, and transforms our hearts.  As St. Paul reminds us in his letter to the Ephesians, the eternal life that we seek is a gift made possible by the Holy Spirit who guarantees our inheritance (Eph 1:13-14).  The Holy Spirit is sent in the name of Jesus to teach us everything and remind us of all that Jesus taught (Jn 14:26).  We have this truth from the compassion of Jesus and on his authority.  We can believe what Jesus says to make better sense of our world and our place in it.