Displaying items by tag: Celebrating At Home

Over the next three Sundays we will listen to almost the whole of Luke’s Sermon on the Plain.
Luke has used Matthew’s Sermon on the Mount but changed and shortened it significantly. It is important to realise that both Sermons are more than only the Beatitudes which begin them.
In Luke, Jesus’ words are addressed to the disciples, not to the gathered crowd, so we might think of the sermon as a teaching about discipleship.
The whole of the Sermon is quite confronting and challenging, especially those verses which form today’s Gospel reading. The Sermon begins with four blessings and four woes.
At first glance it is very odd to call people who are poor, hungry, weeping and hated blessed, fortunate or happy. But we have to hear the words of Jesus in the context of the religious teaching and general thinking which belonged to his time. Then, it was generally thought that those who suffered these things were experiencing the effects of either their own personal sinfulness or that of an ancestor. Similarly, those with wealth, plenty of food and high status were considered blessed and rewarded by God.
In the beatitudes Jesus reverses this way of thinking and effectively says that the opposite is true: God is, in fact, on the side of the poor and suffering. They experience suffering through no fault of their own (e.g., sin), it is simply the situation in which they find themselves. As the woes (‘Alas for you…’) make clear, the rich have a great deal to lose. The poor and suffering are fortunate in Jesus’ view because they have a need which the overflowing generosity of God can fill.
They are in situations which attract God’s impulse to save. The Kingdom of God is already among them.
All things being equal, being wealthy, well-fed, happy and enjoying a good reputation are perfectly desirable. But in Jesus’ view all things are not equal. Often the poor are poor precisely because the rich are rich. The powerless suffer at the hands of those who have power and influence. ‘The rich get richer, and the poor get poorer’ is a saying that endures even to this day.
Throughout his Gospel, Luke has Jesus insist repeatedly on the need for his followers to embrace poverty and to be under no illusions about the danger of wealth. Those who remain possessed by their possessions and the privileges they bring are unable to receive the gift of salvation, but even they can join the blessed through their care of the poor.

As if to balance the rejection Jesus experienced in last week’s Gospel, this week’s episode tells two stories of people who welcome his message.
Firstly, an enthusiastic crowd has gathered on the shore of the lake, eagerly pressing forward to hear Jesus’ teaching. Jesus seems to be in danger of being crushed or at least being pushed into the sea! He takes the unusual step of teaching from Simon’s boat.
Secondly, Luke tells us that Simon and his companions are washing their nets on the shore as Jesus teaches, no doubt listening to what he has to say at the same time.
When Jesus finishes his teaching he asks Simon to put out into deep water and prepare for a catch. Simon protests: if they caught nothing all night, the best time for fishing, what hope was there of a good catch during the day? Anyway, what would a craftsman like Jesus know about the art of commercial fishing?
Nevertheless, Simon does as Jesus asks and an extraordinary abundance of fish is caught - enough to almost sink two boats.
Overwhelmed by the huge catch, Simon sense both the presence of the Divine and his own unworthiness and begs Jesus to leave him.
Jesus’ words to him are both a call and a commission.
From now on it will not be fish destined to be killed, but living people that Simon and his companions will catch and draw into the community of disciples.
Amazingly, Simon Peter, James and John abandon their thriving business, leaving everything behind, nets, boats and employees, and follow Jesus.
These new disciples of Jesus will use the Word of God to lure men and women to bring about their transformation to new life in Christ. The miraculous catch of such a huge number of fish seems to indicate that a vast number of people will find the way of Life in the preaching of the apostles.
Our call as disciples is not only to personal holiness but also to partnership with Christ in transforming the world and its peoples with words and actions of justice, peace, integrity, forgiveness, mercy, tolerance, hope and love.
First we must allow ourselves to be caught and taught by Jesus. The response that is asked for, it seems, is to be prepared to give up everything in our quest to know Jesus. In spite of our sinfulness, sense of unworthiness and lack of faith in ourselves, it is a call to trust in God’s choice of us and in God’s faith in us.

Today’s Gospel tells us the story of the presentation of Jesus in the Temple. During the presentation, two holy people, Simeon and Anna, witness to Jesus as the “light of the nations”. So, it is the Church’s custom to celebrate this feast with the blessing and lighting of candles - a reference to the Christmas theme of light.
The candles can serve as a reminder that Christ, our Light, is always present with us.
In the gospel, Luke presents Simeon as one who looks forward to the salvation promised by God through the prophets and who recognises that salvation in the child before him. Anna speaks about the child to all who were looking forward to the deliverance (salvation) of Jerusalem. Both proclaim Jesus as the ‘promised one of God’. Simeon describes Jesus as, ‘a light to enlighten the pagans, and the glory of your people Israel.’ If Christ is the Light, then who are we? The Gospels tell us not only who Jesus is, but who we are, too, as members of the Body of Christ, living and working under the reign of God’s grace.
Today’s feast draws our attention back to Christmas with its theme of light. It also draws our attention to wonder how we, as the Body of Christ here and now, might be Light for each other especially in the darkness of human experience.

Homecomings can turn out to be very mixed events.
Initial warmth and welcome can turn, surprisingly quickly, to doubt, antagonism and rejection.
In the Gospels for this Sunday and next, Luke tells the story of Jesus’ visit to his hometown of Nazareth.
Before that story begins, however, the Church has included the very first lines of Luke’s Gospel in today’s reading. Here Luke explains, in classical literary fashion, what the purpose of his writings is: to offer an authentic and ordered account of the Christian movement, designed to give Theophilus firm reassurance about the things he has been taught.
After this introduction the first part of the story of Jesus’ homecoming follows. We will hear the second part in next week’s Gospel.
Following his temptation in the wilderness, Jesus returns to Galilee, the region in which he had grown up. He sets about teaching in the synagogues, winning many admirers.
Eventually, Jesus appears in his hometown of Nazareth and attends synagogue on the Sabbath as he usually did. He does the second reading of the synagogue service - the reading from the Prophets, in this case from the prophet Isaiah.
What Jesus reads out becomes and explanation of his mission and ministry. In the Spirit of the Lord, with which Jesus has been anointed, he will bring good news to the poor, liberty to captives, new sight to the blind, freedom to the downtrodden and proclaim a year of the Lord’s favour.
The essential good news that Jesus preaches and enacts is of God’s acceptance and welcome (not judgement) of the people who find themselves bound, trapped and afflicted.
Here Jesus sets the pattern not only for his own life and ministry, but also for those who would wish to follow him. We, too, anointed by the Spirit, are called to be God’s acceptance, welcome and freedom for all who are bound, trapped or afflicted in their lives.
In the broader context of Luke’s Gospel, this message is not to be reduced to metaphor. It is about giving real help for all who are struggling in one way or another with the concrete situations of their lives.

Weddings are usually wonderful occasions. Family and friends come together to witness to and celebrate a couples’ love and commitment. The ritual is crowned with singing, dancing, eating and drinking. It has been so for centuries. In Jewish tradition a wedding could last for days, not hours.
It’s interesting that, in John’s Gospel, Jesus begins his ministry in the warm and homely setting of a village wedding in the same region in which Jesus had grown up. Mary, Jesus and his disciples have been invited.
Disaster strikes when the wine runs out. It’s not hard to imagine how acutely embarrassing and humiliating that would have been for the wedding couple and their families. From then on the wedding would have been remembered as, ‘the one when the wine ran out’.
Mary sees what has happened and mentions it to Jesus but he seems reluctant to do anything about it: ‘My hour,’ he says, ‘has not come yet.’ In John’s Gospel, Jesus’ hour will come on the cross, when he will reveal God as God truly is, through the sacrifice of divine love for the world.
Mary is not put off by Jesus’ reply. Perhaps she knows her Son better than he does himself at this point. ‘Do whatever he tells you,’ she says to the servants.
Even though his time had not yet come, Jesus acts with kindness and compassion, saving the couple from acute embarrassment and ensuring that the wedding celebration can continue with plenty of ‘the best wine’.
In telling this story, John is drawing on Old Testament themes which picture God as the ‘bridegroom’ of Israel. The bond of love between God and Israel was meant to be deep and enduring - like a marriage.
Such themes led to the expectation that the promised Messiah would restore this relationship.
In Jewish tradition it was the bridegroom’s responsibility to provide the wine for the wedding. In John’s story it is Jesus who ends up providing an abundance of the best wine, revealing Jesus as the divine bridegroom, come to take Israel back as bride. At the end of this Gospel passage, John tells us that Jesus’ action in turning the water into wine was the first of the signs he gave. In John’s Gospel there will be six more. All of them to do with healing, saving, restoring, feeding and giving life to human beings.
None are empty displays of Jesus’ power. The ‘glory’ of Jesus lies in revealing the God of love, especially in moments of real human need. The signs show that the power of love which comes from God is always at the service of human beings.
We, too, are called to allow the glory of God to shine out through us in loving, healing, transforming words and actions. 

The great Christmas feast is almost here. As always in Advent, what is promised in the first reading is brought to fulfilment in the Gospel reading. We began Advent with the cry, ‘Come, Lord Jesus’. We will end it with the joyful shout, ‘God is with us!’ Beautiful words from the Prophet Micah form the first reading today which looks forward to the birth of a leader for Israel who, as a shepherd king gathers the people and feeds them with the power of the Lord and the majesty of God. His powerful reign will bring about an era of security and he himself will be peace.
What Micah looks forward to in words becomes flesh and blood in the person of Jesus.
Luke’s touching story of the meeting of the pregnant cousins, Mary and Elizabeth, is full of joy, warmth and love.
It’s not hard to imagine the joyful greetings and embrace at Mary’s surprise visit. Mary greets Elizabeth with the usual greeting, Shalom (‘Peace!’) which is exactly what she brings with her - the One Micah talks about in the first reading, the Messiah. In his very first act of witness to the presence of the Messiah, John leaps in his mother’s womb which releases within her the power of prophecy. Filled with the Holy Spirit Elizabeth proclaims Mary as blessed, wonders at why she, herself, should have been found worthy to give hospitality to the mother of the Lord, and blesses Mary’s faith that the promises of the Lord would indeed find fulfilment in her.
Can we dare to imagine that we, too, carry within us the Peace of God? Can we welcome the presence of God within us and one another? Can we find the ways to nourish our awareness of that presence, let it grow stronger and deeper until our whole life is filled with God, immersed in God and overflows in every word, thought and action of ours?