SPREAD THE WORD
Gospel Reading: Mark 16:9-15
When they heard that he was alive ... they refused to believe it. v.11
Mark is extremely candid about Jesus' rebuking the apostles for their lack of belief, petty differences, and pointless arguments. At times, Jesus appeared an exasperated leader of a bunch of childish, immature clowns. Today's reading shows that the situation did not change even after the resurrection. The apostles refused to believe Mary's account of the resurrection and the two disciples who encountered him on the road to Emmaus!
UNBELIEF DISPLEASES THE LORD
Jesus was quite frank about his displeasure with their continual worldly attitudes. Notice that he was not just upset about their lack of faith in him, he was upset about their lack of faith in those sent by him after the resurrection. This was not just a matter of personal faith in Jesus, it was a matter of faith in the Jesus who works corporately through the church and Christian community.
GREAT COMMISSION IS FOR ALL BELIEVERS
Once he has corrected their mistakes, Jesus quickly announced the good news. Despite their human sinfulness, he gave them the great commission: "Go into the whole world and proclaim the good news to all creation" (Mk 16:15.) This is not only for the apostles, it is for all believers! It is probable we too have experienced doubtful responses when we have shared the good news of Jesus Christ with others. Sometimes we also doubt when someone shares a story about a supernatural occurrence attributed to Jesus. We want others to believe us, but we are sometimes slow to believe another's account of Jesus, thinking we must see for ourselves.
OVERCOME UNBELIEF & SPREAD THE FAITH
Although Jesus rebukes for unbelief, we should not despair because it is implied that once we overcome our initial failure, we will be ready to evangelize others. We cannot expect from others what we do not do ourselves. First learn, then teach. First believe, then spread the faith!
John Michael Talbot
Thursday, March 27, 2008
Monday, March 24, 2008
NO SHORTCUTS
Gospel Reading: Luke 24:13-35
Two of them that same day were making their way to a village named Emmaus. v. 13
In this Gospel reading Christ gave the Lord's Supper in a special way. On Holy Thursday he spoke the words, "This is my body . . . this is my blood," while he was in their midst physically. Here he blessed the bread, was recognized, and then disappeared! On Holy Thursday Jesus was present both sacramentally and humanly. In today's account, he was present sacramentally in the bread, even though he humanly disappeared.
FIRST THE WORD, THEN THE SACRAMENT
Today's reading is a symbolic type of what is still being lived out in the Eucharist. First, there was the Word, then there was the sacrament. Jesus shared the Scriptures for a full day's walk before he blessed the bread. He opened their minds, he waited until their hearts were burning! He waited until they invited him into their house before he blessed the bread for them.
Jesus didn't just use one specific Scripture. He went through the entire Old Testament and pointed out every Scripture that referred to himself! This was a long Bible study! It took a whole day for the "Liturgy of the Word" before they were ready for the "Liturgy of the Eucharist."
RECEIVE JESUS' FULL REVELATION
Do we give Jesus that kind of time with our use of Scripture? Are we willing to walk with him a full day before we receive the sacraments? Are we willing to listen to him teach us the lessons of Scripture? Jesus wasn't seen until the blessing of the bread. Even though he taught Scripture in a way that made the two disciples' hearts burn within, they didn't recognize him until he blessed the bread.
Do we limit the revelation of Jesus to the teaching of Scripture only? Are we willing to go beyond the partial revelation of the Word to his
complete revelation in the sacrament? Both Word and sacrament are needed. Let us all walk the full Emmaus walk with Jesus. Any shortcuts only keep us from the full revelation of Jesus in our own lives.
John Michael Talbot
Friday, March 21, 2008
Peace and Good in Christ! It is time for my Holy Week and Easter message to our community and two basic thoughts come to mind.
The "holy" in "Holy Week" has special significance, as "Holy" means "set apart." Holy Week is time for us to set aside special times and places to do more intensely the positive things we do daily as disciples of Jesus. To be a "disciple" means to embrace the "discipline" of a teacher or master. For a Christian, Jesus is our Teacher of teachers and Master of masters. For most of us this means more intentional time and space for prayer and meditation on Jesus and the Church. In addition to personal spirituality in the privacy of our own home, it might also mean going more often to church for Mass or Communion or the Sacrament of Reconciliation and the "communion" of "community" with those of one mind and heart regarding faith and morality. Simple acts of kindness that do not have to be noticed or rewarded by anyone but God are also advocated.
On a personal note, I was deeply touched during Lent when one of our consecrated sisters brought meals to my hermitage during a time of illness. I was also blessed by a discipline embraced by several monastics of not saying anything negative about anyone. Both of these penances touched me deeply.
I have also been struck in recent weeks by the much talked about report that eight out of ten Americans call themselves "Christians." That is much higher than I would have thought and is very revealing concerning everything from interfaith issues such as meditation and mysticism to moral issues such as pro-life and simple living. But the report goes on to say that most have not stayed with the religion of their upbringing and now tend to "shop around" among various churches whenever their current one gets familiar or "old."This is a bit disconcerting. It is a challenge to the church, and a challenge to our culture. How is it that so many call themselves not just religious or "churched" but "Christians," yet are unhappy with the stability offered in the institutions of traditional family and church? On one level this report gives great hope that we will find enough common ground with those of western culture to bring the deeper messages of faith, morality, and mysticism. On another level, it means that we Americans tend to only "buy" that which is easy, simple, and quickly replaceable. Is it any wonder that deep levels of spirituality are seldom reached by those of our own culture?
So I encourage you to set aside extra time for prayer, church sacraments, and care for others. Let's embrace a Christian spirituality that takes us so deep that we no longer feel the need for the easy and quickly-replaced spirituality that has become so prominent in America today. Then we can get to the root of the problems of our culture, a culture that sees everything from marriage to monasteries as needing to be easily and quickly replaced. Then we can find the stability of Jesus, who never leaves us easily or quickly when we fall into the various troubles of life. Then we can have a stability within that no one can take away, a stability that brings a deep and abiding peace to our troubled and insecure world.
John Michael Talbot
Founder and Spiritual Father
The Brothers and Sisters of Charity at Little Portion Hermitage
Thursday, March 20, 2008
Gospel Reading: John 13:1-15
In the midst of observing, with his disciples, the traditional Passover meal of the Jews to celebrate their supernatural deliverance from slavery in Egypt, Jesus instituted the Lord's Supper. The meal consisted of four cups of wine and three matzos (or unleavened bread); the paschal lamb; haroses (bitter herbs); green herbs dipped in salt water; and moror (a paste of fruit and bitter seasoning).
The first cup of wine was used in the Kiddish, or opening blessing, and was not the same cup used later as the cup of his blood.
The story of their deliverance was read from Exodus 12 and the meaning of the foods before them was given: Wine - God's providential care from the earth; unleavened bread - their departure in haste; bitter herbs - slavery; moror - the bricks and mortar they made as slaves. Most important was the paschal lamb, a symbol of the lamb eaten in sacrifice and the blood put on doorposts of their houses so the angel of death would "pass over" their houses as God showed his ninth plague to Pharaoh. Jesus kept all this unchanged.
Next was the singing of psalms or songs of thanksgiving. The meal was then solemnly blessed. At this point a second cup of wine was drunk and a matzo broken and eaten along with the above mentioned dishes, except for the lamb. (This was still not the Lord's Supper, the Eucharist.) After the solemn blessing, the paschal meal was eaten in celebration and memorial of the freedom of the Jews from Egypt.
After the supper came a third cup of wine and a second matzo. This was when Jesus instituted the Lord's Supper. Here, after fulfilling the essence of the Passover meal in obedience to Old Testament Scripture, Jesus used the remainder of the service to symbolize something new: The sacrifice of himself as the eternal Paschal Lamb to bring all people from slavery to sin into spiritual freedom; he gave his own body and blood in death to bring life to all. This was the Christian Eucharist. (At the very end, the fourth cup of blessing was consumed.)
In this event we see our link with: (1) the Jews through Jesus, (2) the Catholic church, and (3) each other in Christ. We thank God for all three realities.
John Michael Talbot
Image: The Last Supper by Leonardo da Vinci, in the public domain
Saturday, March 15, 2008
WHO'S IN CONTROL?
Gospel Reading: John 11:45-57
Can you not see that it is better for you to have one man die than to have the whole nation destroyed? v. 50
How well do we cooperate with the sovereign action of God? Do we see Him acting through both the good and the evil of the world? Do we really believe He is in control? These are the questions raised in today's Gospel reading.
THE MYSTERY OF GOOD, EVIL & SOVEREIGNTY
Caiaphas thought he was defeating Jesus, when actually he was helping fulfill his plans. Ironically, he also thought he was doing God's will by opposing a "heretic" when he was really cooperating with God's sovereign will by playing out the role of God's enemy so that God could eventually show himself victorious.
Furthermore, he was prophesying a truth of God's redemption of Israel while not understanding what he was saying. This is all part of the mystery of good, evil, and the sovereignty of God.
GOD USES EVIL TO DEFEAT ITSELF
I believe this mystery is best explained by the language of God's perfect will and God's permission. God's perfect will is always the highest good. Some speak further of God's imperfect will, which allows a good that is not his highest good. This is a matter of good and better. Then there is the matter of good and evil. There is the matter of God actually permitting temporary evil so that a higher and more long-lasting good can be accomplished. He never wills evil, but he does allow it. Furthermore, he uses evil to defeat itself and accomplish good. God is in control!
REMAIN FAITHFUL IN MIDST OF EVIL
What about us? Are we able to remain faithful and hopeful even in the midst of evil? If we believe that God is working out his sovereign will even in the midst of evil, we will remain faithful and hopeful. If we do not really believe this, then we easily lose hope and faith. Do we really believe this mystery? Jesus did! He was able to face death on the cross because he believed there would be a resurrection.
John Michael Talbot
Image: Matthias Stom, Christ Before Caiaphas
Wednesday, March 12, 2008
WHEN TO SPEAK - WHEN TO BE SILENT
Gospel Reading: John 8:21-30
I could say much to you in condemnation, but no, I only tell the world what I have heard from him, the Truthful One who sent me. v. 26
When should we speak and when should we be silent? When have we spoken too much or not enough? How do we learn the difference? Today's Gospel reading answers these questions for us.
JESUS DOES NOT SPEAK WHAT WE CANNOT BEAR
Jesus said there was much about condemnation he could speak to the world, and yet he did not speak everything he knew, but only the words he heard from his Father in heaven. He also said that there was more he could have said while on the earth but the disciples were not able to bear it at that time. The same is true for us. He could tell us great spiritual mysteries unknown to us, but because he knows what we are able to bear, he does not tell us all that he could. Instead, he gauges how much to speak by knowing his audience.
LEARN THE LESSONS OF SILENCE & SOLITUDE
The most essential part of wisdom is knowing when to speak and when to be silent. Beyond the beginning step of the fear of the Lord, this is the most concrete thing I can find in Scripture about wisdom. Always be willing to be silent, then you can safely speak but do not use silence as an escape from the responsibility of speaking the truth when it is needed.
We learn the truth we must sometimes speak through Scripture and through the teaching of the church. But neither will do any good if we do not seek the enlightenment of the Holy Spirit who leads us into all truth. How do we seek the Spirit? Through focused times of long and intense prayer.
Learn the lessons of silence and of solitude. If you take time for silence, you will learn what to speak. You will learn when and where to speak it if you take time for solitude.
John Michael Talbot
Sunday, March 9, 2008
A SECOND CHANCE FROM GOD
Gospel Reading: John 8:1-11
Let the man among you who has no sin be the first to cast a stone at her. v. 7
Today's scripture teaches us justice and mercy and also shows us the way to the higher justice of mercy. In today's story a woman is caught in the act of adultery. She is not falsely charged; she is guilty. She has actually been caught in the act, probably by her own husband.
The Old Testament law clearly states that she must be stoned to death. It can be argued that the point of the law was to moderate the unjust vengeance of the ancient era, where entire tribes warred over such incidents. Likewise, it could be argued that under Roman occupation, the Jews could not carry out capital punishment. But these are peripheral arguments. Both Jesus and his opponents knew the issue: Would Jesus agree with the clear teaching of the Old Testament law?
A HEIGHTENED SENSE OF JUSTICE
Jesus did not disagree with the law. Instead, he questioned those who would execute it. He didn't question the concept of justice; he heightened our sensitivity to justice, which in the long run brought mercy.
The essence of Jesus' response was this: "Let you without sin cast the first stone." But who is without sin? Jesus had taught that anyone who even looked lustfully at another is guilty of adultery. Who has not committed such a sin? Who has not gone on and committed some greater sin in the flesh? Yet God has forgiven us our sin, some known only to us and God. Who then can condemn another according to justice? Jesus taught to treat others the way you would have them treat you. This is the point of today's story.
GO YOUR WAY & SIN NO MORE
We are not to whitewash sin. Although Jesus did not condemn the woman caught in adultery, he did warn her: "Go your way and sin no more." Forgiveness is not an excuse to sin, it is a second chance from God, who gives us the power to overcome sin. He grants forgiveness. He imparts his truth to guide us. He sent the Holy Spirit to empower us. If we want, we can overcome sin. The choice is ours.
John Michael Talbot
Image: Rembrandt
Tuesday, March 4, 2008
HEALING HULLABALOO
Gospel Reading: John 5:1-3, 5-16
"Do you want to be healed?"... "It is the Sabbath and you are not allowed to carry that mat around. "The man who had been restored to health had no idea who it was [who cured him.] vv. 6,10,13
There are three major points that strike me from this Gospel reading: Do we really want to be healed? Do we overly structure healing? Do we want to be noticed by healing others?
IS HEALING WANTED?
Sometimes we are self-indulgent because sickness gets us things: attention, time off, needed rest. We must believe that what we ask for in prayer will happen, with no inner doubts, or it will not. If we don't really want to be healed in the first place, we will be filled with inner doubts, and we will not be healed.
DOES STRUCTURE IMPEDE HEALING?
The Sabbath laws quoted by the Jews in today's Scripture were not God's, they were man's. Oh yes, the Old Testament law concerning work on the Sabbath had inspired their law, but now they were impeding a greater divine law with human precepts.
Sometimes we do the same. The sacrament of the anointing of the sick was given by God, but sometimes we limit God to the sacrament he gave and thus discount healings through other non-sacramental means. The integrity of the sacraments should be retained, but to limit God to the law he gave is to attempt to control and monopolize God.
WHO IS HONORED?
Lastly, who gets the honor for healing? The sick man here didn't even know who healed him. There are no cameras rolling! Jesus slipped through the crowd without being recognized. Do we seek recognition for ministry? If so, then we are not acting as Christ acted.
To conclude, we ask the same three questions: Do we really want healing? Do we limit God's healing by human laws? Do we really give God glory for healing? How we answer these questions may give us insight about the effectiveness or ineffectiveness of the healing ministry in our community, church, or ministry team.
John Michael Talbot
Saturday, March 1, 2008
HONESTLY ADMIT YOUR SINS
Gospel Reading: Luke 18:9-14
O God, be merciful to me, a sinner. v. 13
We can learn a lot from the two men in today's reading who went up to the temple to pray. One
was a Pharisee, the other a tax collector. The Pharisee did everything right from a theological perspective, but he was not acceptable to God. The tax collector seemed to do everything wrong, but he went home justified before God. Let us consider why that was so.
PHARISEE HAD CORRECT DOCTRINE
Pharisees were an accepted renewal group within the Jewish faith that believed the right things, even by later Christian standards, such as the eternal life of the human spirit and justification by faith. They believed God looked at the intentions of the heart rather than mere fulfillment of external ritual of the law, although they were strict about external fulfillment.
Pharisees even had right beliefs about the Messiah. They knew where and when he would be born. They knew he would teach as no man had taught before. They knew he would be rejected by the religious leaders. They knew he would die by Roman crucifixion. They knew he would rise on the third day and give his Spirit to all nations, not just the Jews. They knew all this, yet still did not recognize Jesus as the Messiah.
THE TAX COLLECTOR SOUGHT MERCY
The Pharisee was proud not to be a tax collector, who was usually a Jew who betrayed his people by working for Rome and who indulged in immoral living funded by riches gained by cheating his own people. Yet the tax collector in today's reading went home from the temple justified because he knew he was a sinner who needed mercy. He made no pretense of holiness. He simply confessed his sin and honestly begged God's forgiveness whereas the Pharisee made an art of hiding behind theology.
BE HONEST BEFORE GOD
Do we have the honesty of the tax collector in confessing our sins? Or do we use theology to cover our sin? Be honest before God. Admit your sins and thank Him for your successes. Don't hide either. Then you will be justified by God.
John Michael Talbot