B 6 Sun 15 (Mk 1:40-45)

            The story about the man with leprosy in today’s gospel is a story about faith in God.  Today, we tend to think of faith in rather basic terms.  For many, faith is merely the belief that God exists, while the content of faith itself is a set of beliefs about God. This modern understanding of faith does not do justice to how the ancient Hebrews understood faith.  For them, faith was a two way street.  God wanted and sought out a relationship with his people, and they entered that relationship by placing their hope and trust in God. As a result, their lives centered on their faith, which in turn, shaped and influenced the way they lived.

            This is the background for the story about the leper’s faith in God.  That story begins with the first reading from the Book of Leviticus.  The ritual provisions in Leviticus spelled out the way members of the faith community were to conduct themselves in the face of contagious disease.  Those provisions led to a rather gloomy predicament for lepers in the ancient world.  Lepers were forbidden to come into the city, or to live with any others.  They had to live apart as though they were dead persons (Josephus). 

            Lepers lived apart for both practical and religious reasons. From a practical standpoint, lepers had a contagious disease that required living in isolation to limit the spread of the disease.  From a religious standpoint, the leper also was considered unclean under Mosaic Law because the disease itself was viewed as a punishment for sin.  Thus, the leper was no longer holy before God.  For this reason, the leper was cut off from the living faith community, and stood to forfeit for all time his or her relationship with God and with all others.

            The only available remedy for leprosy in the ancient world was to be healed through a direct intervention by God (Ex. 15:26), or through an appeal to God’s mercy and compassion by a prophet, such as Moses or Isaiah (Ex. 15:25; II Kings 2:21; II Kings 20:7–8).  Either way, the one who was afflicted was expected to pray and fast for healing. 

            The fortunate person who experienced a cure, however, still had to undergo a process of purification as specified in the Book of Leviticus.  First, the person went to the priest, who would affirm that a cure had taken place. Only then would the priest initiate a purification process (Dt. 24:8–9). The priest did nothing to promote or bring about the cure, however. His rituals were performed only to affirm that the disease had indeed passed, and to declare the person clean through the process of purification.  Once made clean in this manner, the person could rejoin the community of the living.   

            This context gives deeper meaning to the story in Mark’s gospel.  Notice that the man with leprosy does not ask Jesus for a cure.  Rather, he begs Jesus to make him clean, for he longs to be part of the living community.  He says to Jesus, "If you wish, you can make me clean."  This approach alone reveals the leper to be a man of belief and humble courage.  For, under Mosaic Law, because he still had the disease, he should not have approached Jesus, or any other person for that matter.  And, under the Law, Jesus should not have touched him. His desperate need to be among the living once again, however, compels the leper to seek Jesus with trust and hope.  And, in his compassion, Jesus meets the man where he is.  Their encounter shows that hope, trust and compassion are the more compelling aspects of faith than are law and ritual. It also shows that the relationship between believer and Jesus is personal.

            The actual request of the leper in these circumstances reveals even more about faith in God.  In essence, his request acknowledges Jesus’ divine power to heal, as well as his divine authority to forgive sins and welcome the sinner back into the faith community.  The leper approaches Jesus with hope to be made clean, and he trusts Jesus to respond with compassion. 

            In placing his hope and trust in the person of Jesus Christ to make good on his request, the leper reveals the true nature of faith in God.  True faith is a matter of hope and trust in God.  And, Jesus responds by affirming the authenticity of such faith when he ignores all religious and social taboo and stretches out his hand, touches the man, and says, “I do will it. Be made clean."  

             The life and mission of Jesus makes clear that he is willing to respond to us, and that he yearns for us to seek him with all boldness and without fear. For this reason, Jesus does not restrict who may seek him.  Clearly, the man with leprosy sought Jesus WHEN he was in need of healing, BEFORE he was clean.  Jesus is not saying:  Go get holy, and then knock on the door.  Rather, Jesus is saying:  Knock on the door and I will open it; I will show you how to be holy.  Seek and you will find.  From this personal standpoint, the question may be:  What do we want from Jesus.  What do we ask for?  What do we seek?  Why do we knock?  

            The encounter between Jesus and the man with leprosy demonstrates that we can approach Jesus no matter what our circumstances.  Jesus meets us where we are.  He looks for faith and is eager to respond to the faith that each of us can muster, however little or much that might be.  The leper shows that we can trust that Jesus will respond to our needs with compassion.  That is the nature of love, and the love of Jesus for each of us is reason enough to place our hope and trust in the Lord.

Mark 2:23-28 Keep Holy the Sabbath

The Pharisees should have felt blessed to have Jesus in their presence, and yet, they often were offended by his deeds.  In the gospel story for today, their offense stems from their strict interpretation of the commandment to keep holy the Sabbath.  Their interpretation was in part based on the connection of the Sabbath with God’s rest after the six days of creation (Ex 20:11). 

           

For the ancient Hebrew, God’s resting served as an example for human resting and for protesting the servitude of work and the worship of money (Ex 31:17, 23:12). The Sabbath also served as a reminder of Israel’s liberation from bondage (Dt 5:15).  This significance motivated the Pharisees to insist that the commandment to keep holy the Sabbath prohibited work of any kind, including the picking of grain from the field. 

Clearly, Jesus understood the historical and religious significance of the Sabbath, and he faithfully followed the commandments of God. But, he strongly disagreed with the Pharisees’ interpretation of how this particular commandment should be applied. For this reason, they took offense at his allowing the disciples to pick grain on the Sabbath.

           

Jesus responds to their offense with an authentic interpretation of the commandment when he says, “The Sabbath was made for man, not man for the Sabbath.” Jesus declares with all authority that the Sabbath is for doing good rather than harm, for saving life rather than killing (Mk 3:4).  In other words, Jesus responds with a compassionate focus on authentic good deeds, not blind adherence to ritualistic behavior. 

           

Jesus will say to the Pharisees more than once, “You are more interested in doing religion than in doing justice.  You are more interested in miracles than in caring for the poor, the vulnerable, the outcast, the sick, and the marginalized.  You are more interested in religious ritual and celebration than in loving sacrifice for others.  You substitute following religious rules for doing God’s will.  No wonder the message of Jesus offended the Pharisees of his day.

           

The message that Jesus preached so long ago remains to this day a call to follow him, to live a certain kind of life, to be a certain kind of person.  The decision to follow Christ is a decision to be a person who is loving, kind, patient, understanding, merciful and just towards others, especially the poor and vulnerable members of society.  As St Paul puts it, the Christian way of life is life in the Spirit.  The Spirit of God helps us be the kind of person we are called to be.

           

This is what motivates Jesus to say to his disciples, “Blessed is the one who is not offended by me” (Mt 11:6).  The actions of Jesus are an invitation to follow him, not a reason to be offended. Following him is a blessing that leads to eternal life.  We are indeed blessed that God so loved us that he became one of us in the person of Jesus Christ.  We are blessed that Jesus is like us in every way, as St. Paul says—in failure and success, in sorrow and in joy, in doubt and in faith—in all ways except sin.  Jesus came to show us who the Father is and how we can get to his home.  This is the good news that Jesus preached so long ago.  And, we are truly blessed to hear his message once again. 

Baptism of the Lord B 2015 (Mk 1: 7-11)

            Jesus has a momentous encounter with God at his baptism.  It is momentous because this baptism reveals who Jesus is.  This baptism shows that Jesus is determined to carry out the will of his heavenly Father.  Notice that Jesus goes to John for baptism.  John does not come to Jesus.  This is significant, because John connects baptism with repentance, and yet Jesus does not need repentance.  Why then does Jesus go to John for baptism?  What does this baptism mean to Jesus?  What does this baptism mean for us?  

            John provides part of the answer.  John told his followers that he baptized with water so that Jesus, who would baptize with the Holy Spirit, might be made known to Israel (Jn 1:31).  In seeking baptism from John, therefore, Jesus intends to be made known beyond the shepherds and beyond the magi (Acts 19:4). 

            The identity of Jesus is made known in a dramatic way, for, the Holy Trinity is at the center of this revelation.  When Jesus comes up out of the Jordan, a voice from the heavens—the voice of the Father—declares that Jesus is his beloved Son with whom he is well pleased.  The text suggests that not everyone hears this declaration; only those who were willing to hear it. 

            At the same time, the Holy Spirit descends and comes to rest upon Jesus.  The Holy Spirit descends to anoint Jesus in preparation for his public ministry.  The Holy Spirit empowers Jesus.  The baptism of Jesus is the first public revelation of Jesus as the Son of God.  It is truly a momentous encounter with God because it is a transformation for Jesus.  At this point, Jesus leaves behind the old and puts on a new life.  He leaves behind his private life and begins a new life of public ministry, teaching others about the kingdom of God and the will of the Father.

            Jesus understands his own baptism as carrying out the will of the Father.  Jesus teaches Nicodemus that no one can enter the kingdom of God without being born of water and Spirit (Jn 3:5).  For this reason, Jesus rebukes the Pharisees and scribes for refusing to be baptized by John.  Jesus characterizes their refusal as setting aside the will of God (Lk 7:30).  In this sense, the baptism of Jesus is a model and motivation for our own baptism.

            Through his baptism and through his teaching, Jesus shows that the whole point of baptism is to set aside the old and put on a new life.  Baptism is thus a momentous encounter with God for us as well.  Most of us would not describe our baptism in this way, because most of us were not even aware of the event.  And yet, that is exactly what baptism is—a momentous encounter with God, even for infants.  Through baptism, we encounter the Father and become united with Jesus Christ the Son, and receive the Holy Spirit. 

            From this point on, we have a new life in Christ (Rom 6:4).  The white garment that we receive at baptism symbolizes this new life.  St. Paul calls attention to this new life when he says that, “all of you who were baptized into Christ have clothed yourselves with Christ” (Gal 3:27).  This reference to a new life in Christ led to the practice in the early Church of taking off old clothes and putting on new white garments for baptism.  The symbolism is clear.  Through baptism, we leave behind the old and put on a new life.  We become the Beloved of God, commissioned to proclaim the Good News with our lives.

            We have the example of Christ to guide us.  After his baptism and anointing, Jesus entrusted himself and his mission entirely to the Holy Spirit.  As a result, the Spirit led Jesus into the desert for a period of discernment and reflection.  This desert experience gives Jesus time to make sense of his encounter with God at his baptism, and to decide how to carry out the will of the Father; how to proclaim the Good News with his life. 

            Scripture clearly shows that this was no easy process for Jesus. Nor is it always easy for us.  God nurtures and develops the new life that we receive in baptism long after the original event—if we but listen to his voice.  Do we want to hear God's voice?  God responds to willing hearts, to those who are willing to hear his message.  We read in Revelation that God stands at the door and knocks.  He promises that if we hear his voice and open the door, he will come in and eat with us, and we will be with Him (Rev 3:20).  If we want to encounter God, first we have to hear his knock; we have to hear his voice.  Only then will we know to open the door. 

            Our challenge today is to remain attentive to the voice of the one true God, for there are many gods fighting for our attention.  Like Jesus, we have the Holy Spirit to guide us. The Holy Spirit did not come on Pentecost as someone the Apostles could see and touch.  Rather, the Holy Spirit came to abide in their hearts. 

            That same Spirit comes to us today through Scripture, through the Church, through prayer, through the sacraments, through our experiences, and through each other.  The question is whether we are willing to listen to the voice of God spoken in our hearts.  The Psalmist encourages us to be still and simply know God (Ps 46:10).  This stillness is the beginning of reflection and discernment.  This is the beginning of our desert experience.  And it begins with baptism. 

Feast of the Holy Family B 2014

            Scripture provides very few details about the boyhood and coming of age years of Jesus. We know from scripture that, for the first thirty years of his life—90% of his time on earth—Jesus lived a very ordinary family life with Mary and Joseph.  He grew up in a town called Nazareth where he became strong in spirit and filled with wisdom. The young Jesus was not a willful child or a rebellious teen, but was obedient to his parents.  He behaved as he should have.  He did chores around the house.  He studied Scripture as well as his school lessons, and he went to the Temple with his parents at the appropriate times. 

            As he grew older, Jesus worked with Joseph and earned his living as was expected at the time. Throughout his life, Jesus never travelled more than 200 miles from his home, even after he began his public ministry.  Jesus experienced a normal growing up process, both physically and mentally, that most everyone goes through.  All of this shows that Jesus placed a great deal of importance on ordinary living.

            The ordinary life of Jesus was holy because he was dedicated to God from the moment of his conception.  In the same way, our ordinary lives are also holy.  Indeed, the feast of the Holy Family shows that ordinary living is sacred living.  We celebrate this feast during the Christmas season, for this is a very holy time of year when family takes on special meaning and importance. 

            We tend to think of family in very traditional terms of mother, father, and children—all of whom reside together in one household and are related by marriage, birth or adoption.  We know the reality is often very different, but we hang on to this ideal because thinking this way keeps us in our comfort zone.

            Jesus makes it clear, however, that our relationship with each other in the household of God is spiritual rather than biological.  He reveals his view of family in particular when he responds to someone who says to him, “Your mother and your brothers are standing outside, asking to speak with you.”  Jesus responds with the question, “Who is my mother?  Who are my brothers?  And stretching out his hand toward his disciples, he said, ‘Here are my mother and my brothers.  For whoever does the will of my heavenly Father is my brother, and sister, and mother’” (Mt 12:47-50).   

            The message is clear.  For Jesus, natural kinship is only “half” the story.  Jesus’ “whole” family includes all those who do the will of his heavenly Father.  With this response, Jesus shows that we are a spiritual family in the household of God, united in ways that enlarge the traditional terms of family.

              In his letter to the Colossians, Paul calls attention to what life in the household of God means in ordinary, practical terms.  According to Paul, we are equal “citizens with the holy ones and members of the household of God…For those who are led by the Spirit of God are children of God” (Rom 8:14-17). As a result, Paul says we are to put on heartfelt compassion, kindness, humility, gentleness, and patience…bearing with one another and forgiving one another…and above all, we are to put on love (Col 3:12).     

            From this ordinary standpoint, we should experience our own families as safe havens.  Just as the baby Jesus found rescue and safety with his family, we too should find rescue and safety in our families.  Family is the place to find love and acceptance, encouragement and support, freedom from psychological and physical abuse.  Family is where we should find mercy and forgiveness, and a less critical eye than the world brings to bear.  Family is where we can learn genuine love for God and for others.

            Genuine love means taking an active regard for those around us.  And we can do this in very ordinary and yet sacred ways.  We can bring the love of Christ to others in our own families and in our spiritual family.  Our words and actions can be life-giving and life-affirming.  We can inspire others to search for truth and abandon old, destructive ways.  We can be open to all people, especially the foreigner and the stranger.   Sometimes all it takes is a simple act of kindness—just being there when somebody needs you.

            This is what the feast of the Holy Family means—showing love for others in very ordinary and yet sacred ways.  Ordinary living is sacred living.