23rd Sunday of Ordinary Time

5 September 2021

Jesus opens our eyes to the reality of God's presence in our midst, in the goodness of people and in the tenderness of life, even in its vulnerability. He opens our ears to hear the word of God spoken to us by others, revealed to us through the created world.

There is an eschatological dimension to being open to the word of God, because we are opened to hear something from the future. The prophets always speak about this future in the present tense. They see it happening already. Isaiah proclaims, ‘Here is your God!’ and the world is transformed. Jesus says ‘Be open.’ The good news always opens us to future possibilities, to personal and communal transformation, to a new creation. With the word of God, the future invades our present.

Although the eschatological future is already present to us, it is only unfolding, it has not yet opened completely. We still judge each other by appearances. We still miss the presence of God in the poor and the dispossessed, in those who suffer from disease or war or loneliness. We still shun those of another race, or those who have been shaped by another culture, or those who worship God in a different way. Although the eschatological future is already present, we have not yet put aside all of the biases of the past, we have not yet been fully transformed. But God has spoken, God has come to save us. God is trustworthy; God keeps faith forever.

© Dianne Bergant CSA

24th Sunday of Ordinary Time

12 September 2021

“The Lord has opened my ear.”

 Despite all the suffering that he is forced to endure, the author is confident that God is on his side. This is a remarkable statement since suffering was generally thought to be deserved recompense for some transgression. There is no suggestion that God will take the suffering away. Instead, God is present with the afflicted one, and the suffering itself is no cause for shame. In fact, suffering actually strengthens the one who laments. The righteous one knows that even in suffering, God is there as an advocate.

The psalm is an individual prayer of thanksgiving. The ancients believed that death was an elemental force that could take possession of people, undermining their lives and draining them of vitality. Any ailment was considered some form of death. After the psalmist's suffering is reported, the mood shifts from one of despair to one of grateful praise. God is acclaimed as gracious, just and merciful. These covenant qualities are the very qualities that inspired the psalmist's confidence and devotion. The psalmist illustrates God's power in three ways: the soul or life force is freed from death; eyes are freed from tears; feet are freed from stumbling. It is no wonder that the psalmist breaks out in a song of thanksgiving.

The author of the Letter to James addresses a misunderstanding regarding the nature of true faith. He insists that genuine faith is not simply orthodox doctrine. It must be practical, expressed in action and authentic worship.  The people involved are referred to as brothers and sisters, indicating that the conflict is taking place within the community. Some members are in dire need of food and clothing, and others simply tell them to ‘Go in peace’. This is not the lively faith called for by Jesus who spent himself for all people even unto death. James' opponents want to separate faith and works. James insists that faith that does not manifest itself in action is dead.

In the gospel, Jesus asks what people are saying about him. Some believe he is John the Baptist; others that he is Elijah; still others that he is one of the other prophets – all religious figures who have already died. Speaking in the name of the others, Peter proclaims that he is the Christ, the Messiah, the anointed one of God. Hearing this, Jesus elaborates on the character of his messiahship. He will be a messiah like the Son of Man, the enigmatic figure who will come on the clouds at the end of this age. To this he adds that he will suffer and die, an aspect not part of the ancient messianic traditions. Peter's rebuke exemplifies this.  Jesus persists, adding that his followers will also suffer. This is indeed a hard saying.

© Dianne Bergant CSA

The Exaltation of the Holy Cross

14 September 2021

Today we concentrate on the power of the cross in our lives. It is the ultimate demonstration of the nature of God. Christ gave of himself even to death on the cross. This is characteristic, not only of the man Jesus, but of the Godhead. Creation is the first example of divine emptying; redemption is the ultimate example. Unlike Good Friday when we stand before the stark cross and mourn the death of our innocent messiah, today we stand before the glorious cross and praise God for God’s incomprehensible goodness toward us. God’s graciousness is poured out indiscriminately, prodigally as only profound love can be given. Such is the nature of our God, and the cross is the symbol of this nature.

Jesus compares the pole in the wilderness on which was fixed the serpent to the cross which becomes the source of our healing. It was through the cross that Jesus conquered sin and death and won for us access to God. It is through the cross that we die to sin and rise to new life in Christ. As painful as life’s crosses may be, they serve to transform us. It can be our hope in the midst of pain and suffering and brokenness, because it promises to carry us into new life.

Through the goodness of God, which has been poured out for us, we have been granted eternal life. It is incomprehensible to think that death is the way to life, but that is the message of this feast. The cross, which is a sign of shame and misery, is now a symbol of glory and exaltation.

© Dianne Bergant CSA