We are called to pursue something of a personal discernment in regards to our sinful nature. Look at 1 Corinthians 2:10-16. The selection begins, “The Spirit scrutinizes all matters, even the deep things of God.” It is a wonderful and insightful depiction of the interior life. We as Christians do not simply follow laws in blind obedience. We are called not to go through the motions of faith; quite contrarily, we are to be filled within by God’s Spirit.
It is difficult for me to convey what I mean here. On the spiritual level, we need to be in communication with the Spirit of God. God helps us to see our failings as well as offers us gifts to transcend them. We pray. In the quiet of prayer our open hearts are clasped by a heart greater still.
We reflect upon our life and ask God for a deeper share in his, by instructing, loving, forgiving, and healing. Anything that would contend against these values of Christ would be from the spirit of the world and not from God. The world’s spirit cannot understand us because it is too restless. It hides sin behind deceit and rationalization.
It is no friend of the truth. It loves its own ends without full consideration of others. It seeks revenge instead of forgiveness and will not admit wrongs. And, instead of healing, it will step on anyone or anything to get what it wants.
In the quiet of our life, we need to know that other Spirit which seeks peace. The fruits for these two rivals in our loyalties are so different, that it should not take long to begin the work of distinguishing one spirit from the other. However, it may take a whole lifetime to detach one. The spirit of the world will not readily leave and it is greedy to possess us. It wants to dull or deafen our consciences with the noise of sin and distraction.
Like the demonic in the Gospel (see Luke 4:31-37), we need Christ’s help in destroying it and demanding it to come out. We cannot do it alone. Christ’s voice alone is loud enough to restore order and peace. He has been given this authority to liberate us and to fill us with God’s Spirit. In this way, we can put on the mind of Christ and not the mindlessness of the world. Consequently, our continuing reflection must rely upon a profound trust in Jesus Christ and his grace in us.
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The message which emerges from our Gospel is sometimes quite unsettling. Take for instance Mark 7:1-8;14-15;21-23. Preachers might even be afraid to bring further attention to it because of the possible angry reactions it might evoke. None of us, myself included, like to be reminded of how imperfect, weak, and sinful we are. We create all kinds of barriers in our lives to protect ourselves from this realization. We try earnestly to project images of wholesomeness and sanctity, even when we realize that we have a long way to go.
Just as Jeremiah images the blind and lame as among the throng returning from exile, Jesus pays particular attention to the crippled and blind. The Gospel scene in Mk 10:46-52 is very touching and telling. Bartimaeus is a blind beggar who has heard about the miraculous deeds of Jesus. Now that Jesus is nearby, he calls out to him. People literally scold him to keep quiet. He shouts all the louder. The crowd did not want to hear him. Maybe they were even ashamed of his presence? Nevertheless, while their ears and probably their hearts are closed to the beggar, Jesus hears his cry. Note what Bartimaeus says, “Son of David, have pity on me!” He is acknowledging that Jesus is a descendant of David and from his royal line is to come the Messiah and Savior of Israel. The beggar cries for mercy, but attached to his plea is a profession of faith in our Lord. When Jesus calls him over, the sentiment of the throng seems to change. There is a total about-face. “You have nothing whatever to fear from him! Get up! He is calling you!” There is a two-fold action. This remains an element of discipleship. We cry out for mercy and God hears our prayer. We seek God and he seeks us out. Note what Bartimaeus does. He throws aside his cloak, jumps up, and comes to Jesus. As a blind beggar he probably had little else besides his one cloak. No doubt he slept and sat upon it, lest it be blown away or stolen. Instead of grasping it tightly around him while walking to Jesus, he throws it aside. He no longer needs what is literally his security blanket. He will be able to find it afterwards because he believes that he shall soon see. He wastes no time and jumps up. Such should be our disposition when God calls us. When he reaches Jesus, our Lord does something a bit peculiar, no doubt for the crowd. He asks, “What do you want me to do for you?” We might ask, is it not obvious? The beggar responds, “I want to see.” What else might he ask? Was Jesus hoping for another answer? In any case, the gift of sight is given him. No more mention is made of the cloak. The beggar’s old life has been swept away. He sees, not only with physical eyes, but with eyes of faith. Jesus tells him, “Be on your way! Your faith has healed you.” Here is where we get a hint as to what Jesus wanted to hear from the beggar. His eyes open, Bartimaeus follows him up the road. He becomes one of the many followers or disciples of Jesus. Can you imagine what laughter would have resulted had he answered Jesus’ question, “I want to be your disciple.” Nevertheless, the result here is the same. Tradition suggests that many of those given restored sight and made able to walk would later be blinded and crippled again in the persecution of the Christian saints. Their little faith that brought healing would blossom into a great faith meriting a share in Christ’s eternal life.
A central theme of Christianity is reconciliation with our neighbor and with God. In Matthew 5:20-26, Christ exhorts us to nurture a holiness which goes beyond external appearances and which emanates essentially from within. Our hearts need to be forgiving and willing to accept forgiveness. Our minds need to elevate good thoughts about our brothers and sisters, and not be centered upon how we might get even with those who hurt us. This is what Christ would do for us who murdered him by our sins. Instead of utterly destroying us with thunderbolt and fire, he offers us a share in his victory over death. He died, loving and forgiving his murderers. When we come together to celebrate this great gift offered by Christ, the Lord desires us to respond in kind. He says, “If you bring your gift to the altar and there recall that your brother has anything against you, leave your gift at the altar, go first to be reconciled with your brother, and then come and offer your gift” (Matthew 5:23-24). With the bread and wine which comes up to the altar, we have to offer ourselves for transformation, so that Christ may live more fully in us. This is the essential meaning behind the sign of peace. This becomes even more essential when we recognize that Christ identifies himself with the persons in our lives whom we least love. Here is the kind of love which grants blessings upon another and not curses, even when we find it difficult to like someone. It is this kind of love which is quick to forgive and which makes one willing to admit his or her sinfulness, and need for forgiveness. The Old Testament was not silent about such a disposition. Ezekiel 18:21-28 challenges us to forgive as God forgives. Ezekiel said, “None of the crimes he committed shall be remembered against him; he shall live because of the virtue he has practiced.” When God forgives, it is as if he forgets. We are made as white as snow. For this reason, let us forgive as God forgives, without resentment and backstabbing. Let us forgive ourselves, recognizing that we have no right to hold bound what Christ in the Church has loosed.
Sometimes the Church is falsely charged with the wrongful coercion of people into guilt-trips and/or with brain-washing the young through religious indoctrination. This allegation is unfair. What the Church wants people to know is that while we are guilty as sinners, we can know the forgiveness of sins in Christ. Religious formation in the truths of faith respects human freedom and conscience; but, objective truth remains what it is. Others skip condemnation of the Church and directly charge the Judeo-Christian God with intimidation and harshness, especially in regard to hell and judgment. Believers would argue that the critics have it backwards; intimidation and/or manipulation are precisely the tools of sin and the relationship of devils. If there is no genuine love, what other cohesive force is there for control? C. S. Lewis paints an image in his writings of big devils that literally eat the lesser ones– in other words, they use them to their own advantage without regard to their personhood and rights. Sometimes we might paint a picture of God’s justice that falsely falls into such a category. Hellfire images that threaten damnation from a wrathful God are a case in point. Do not get me wrong. Fearing the loss of heaven and suffering the fires of hell have their place. These are real tragedies. But people choose this fate for themselves, more so than by divine imposition. The prophets and our Lord were willing to endure any hardship for the saving message they delivered. Did they do this out of fear of almighty God or out of love? The answer is love. A true parent does not abuse or lie or callously manipulate children. Rather, he or she speaks the truth, even when it is unpopular, and makes every sacrifice to insure the well being of the family. May we all be imitators of God and speak with his voice.
The Old Testament prophet speaks about the restoration of Zion and Jerusalem (see Isaiah 62:1-5). His words are quite eloquent and filled with hope. Remember that the people of God had been dispossessed and their nation and its temple destroyed. Such a testimony would seem like foolishness to many. It is no wonder that at the end of their exile, if not of their subjugation, they rebuilt the temple and expected the eminent coming of the Messiah. However, a few years after the crucifixion of Christ, Jews and Christians alike found themselves persecuted with vigor by Rome and the temple was destroyed. Along with it the Jewish priesthood and their ritual sacrifices came to an end. Non-Catholic Protestant fundamentalists and certain Jewish authorities view the political restoration of Israel today as the beginning of a more complete fulfillment of the ancient prophecy. Indeed, the Scriptures were publicly cited when the United Nations recognized the re-establishment of Israel. “You are to be a crown of splendor in the hand of the Lord, a princely diadem in the hand of your God; no longer are you to be named ‘Forsaken,’ nor your land ‘Abandoned,’ but you shall be called ‘My Delight’ and your land ‘The Wedded,’ for the Lord takes delight in you and your land will have its wedding” (Isaiah 62:3-6).
Peter stands before us in Acts 4:8-12 much transformed from the miserable figure we knew who denied our Lord three times. We are told that he is filled with the Holy Spirit and proclaims the Gospel without qualification or self-aggrandizing. A cripple is healed as a sign that his words ring with the truth. It is all realized in the name of Jesus Christ. He explains that Jesus, the stone rejected, has become the cornerstone: “There is no salvation in anyone else, for there is no other name in the whole world given to men by which we are to be saved” (verse 12).
At this point I would like to say something about the liturgical year; more precisely, I would like to give a quick summary of the first week of Easter. The Gospels relate the resurrection appearances of Jesus. Easter Sunday, we have the discovery of the empty tomb; Monday there is the story of Jesus appearing to the women; Tuesday there is the sending of Mary Magdalene to tell the disciples of his restoration; Wednesday he reveals his identity in the breaking of the bread to the two men on the road to Emmaus; Thursday he reappears to these two while they are recounting the incident to his disciples; Friday he appears upon the shore while his friends are fishing; Saturday there is a brief summary from Mark of his earlier appearances and the narration of his coming to his followers while at table. Finally, John offers us two occasions where Jesus appears to his friends while assembled in the upper room.
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