Posts in category: THE WORD

Where do you stand?

Parable of the Talents   Mt 25: 14 – 30

I suggest that you read this parable for yourself before you continue with his article.

The characters in this parable are a very rich landowner and three of his slaves.  These slaves held very important and powerful positions in the master’s agricultural enterprise.  This story is about one thing only, money, and lots of it.  A “talent” was worth six thousand denarii and one slave was entrusted with five.  A denarius was a labourers daily wage.  Five talents equaled a labourer’s  earnings for a hundred years.

Luke also tells this parable.  His telling of the story is useful in that the rich landowner cannot be confused with God.  He closes with the gruesome scene of the king (landowner) having, “these enemies of mine,” executed, “in his presence.”  Lk 19: 11-27

The three slaves have a good track-record for making money for the master. The one who receives five talents is top of the list.  Everyone understands that they are expected to make more money.  Two of them get going immediately.  The sooner they have earned what the master expects, the sooner they can start trading for their own benefit.  The master is away for a long time so they stand to make a killing.  How do they accumulate this wealth for the master and themselves?  This is done at the expense of the tenants and the poor farmers working their tiny properties.  Guess who sets the price that is paid for the peasants’ produce; the master’s slave.  If a peasant has to borrow money he gets it from the landowner and if he fails to repay the debt his land is taken over by the rich man or the slave who adds it to his growing investments.

On his return the master inspects the books. Note that the first two slaves have earned exactly 100%  profit, not a denarius more.  Both of them are very good at their job of exploiting the poor.  They are praised by the master for doing this.  ““Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things.”  A subtle warning follows, “Enter into the joy of your master.”  Just remember you are a slave and I have complete control over you, be careful.

24Then the one who had received the one talent also came forward, saying, “Master, I knew you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed;   25so I was afraid, and went and hid your talent in the ground.  Here, have what is yours.” Mt 25: 24-25

This man is either foolish or very brave.  He starts by telling his master that he is a thief – gathering where you did not scatter.  For good measure he also lets him know that he considers the master’s business ethics ruthless – “harsh.”  This man is challenging the whole economic system.  He takes the master’s money out of the system so that it does not even earn interest.  He ends his speech with, “Here, have what is yours!!!!”

Sparks fly!

“You wicked and lazy slave!”  Why?  He has refused to make the master richer by exploiting the poor.

“You knew that I reap where I did not sow, and gather where I did not scatter?”  How dare you tell me what I should do or not do.  This is about money for me, at any cost.

The master does not hesitate to admit his dishonest and ruthless practices.
“You lazy slave!”  It is not the salve who is lazy.  The master has probably never done an honest day’s work, but this slave is lazy.  No wonder Jesus says elsewhere, “How difficult it is for a rich man to enter the Kingdom of Heaven.”

The master is in full stride.  He is going to put this man in his place.  Here is my philosophy of life.

“29For all those who have, more will be given, and they will have abundance; but from those who have nothing, even what they have will be taken away.”

Can you believe this?  It describes perfectly the existing economic system in Jesus’ time.  How about ours?

30As for this worthless slave; throw him into the outer darkness, where there will be weeping and gnashing of teeth.”  Slave number three goes from being moderately prosperous, to being a poverty stricken, homeless beggar, in one sentence.  Why?  Because he challenged an unjust system.

I am not surprised that Jesus used a parable, because he too was throwing out a challenge.  It is much safer to challenge using a story rather by direct confrontation.
Where are you in this parable?  Who do you support, the “Master” or the “Lazy” slave?

Matthew gives us the parable of the Talents.  (Mt 25: 14 – 30)  Luke narrates a similar story.  (Lk 19; 12 – 27)  In both of these stories we hear about servants / stewards who are given money to trade with and produce a profit. Unfortunately some translations use “servants” to describe these people.  The correct translation is “slaves”.  To understand these two parables correctly, we need to understand the society in which Jesus lived and worked.

At the top of the social ladder was the ruler.  There were three principal rulers in Palestine. Pilate, the Roman procurator, controlled Judea, Samaria and Idumea.  Galilee and Perea were ruled by Herod Antipas while Herod Philip ruled over the territories north and east of Galilee.

Next came the ruling class who owned much of the land which was the primary source of wealth. They made up about 2 % of the population. The chief priests would have been in this very wealthy and influential group.  There was no way they could manage and rule the country on their own.

This brings us to a very important group of administrators. We can best describe these people as the stewards and lower priests (clergy).  These are the people referred to in the two parables mentioned above. We will have a lot more to say about them later.

About 80% of the population were peasant farmers who worked their own small holdings or who leased land from wealthy landlords. Others hired themselves out as labourers.  They worked very hard to make ends meet. Before they put food on the table they had to pay the rent, taxes and tithes.  And of course, if they had to borrow money they would have to approach the local landlord’s steward, for help.  If they defaulted on payments they were certain to lose their land to the landlord or even the steward.

Almost at the bottom of the social ladder were the artisans, carpenters, stonemasons, potters.   Jesus fell into this category.   Their only security was their trade and they needed employment.  It might be worth mentioning that about an hours’ walk from Nazareth a new town, Sepphoris was being built.  Quite possibly, Joseph worked there, Sunday to Friday and went home to Nazareth for the Sabbath.  Perhaps Jesus found employment there during the fifteen years of his working life before he began his mission of teaching about the age of thirty.

At the bottom of the pile were those whose work made them ‘unclean’; prostitutes, anyone in the transport business, shepherds, donkey salesmen (equivalent of today’s second hand car salesmen).  Beggars, itinerant labourers and criminals had no standing at all.

“It will be as when a man who was going on a journey called in his slaves and entrusted his possessions to them. To one he gave five talents; to another two; to a third, one.  (Mt 25: 14-15)

Who were these slaves?  How is it possible that the master was so trusting in them?  Slavery at the time of Jesus was quite different to our understanding of slavery. We think of the slave trade of the 17th – 19th centuries. Black people being captured, transported to foreign lands and treated with terrible cruelty.

This is not true of the time of Jesus.  The supply of slaves came from the children of salve women; people who sold themselves into slavery to pay their debts.  Slavery could also be the route to improving your standing in society.  Owners were prepared to invest in the education of bright slaves.  The better educated they were the more money they could earn.  The majority of these slaves could expect to be freed by the time they were 30 years old.  Not only that, if the master was a Roman citizen he could confer citizenship on a freed slave.  Slaves could earn for themselves, own property and also their own slaves. By selling oneself into slavery the poor could get themselves a good education, a secure job and if they rose to the post of steward make a lot of money for themselves.  Paul warns, “You have been purchased at a price.  Do not become slaves to human beings.” (1 Cor 7: 23)

Stewards were expected to make their masters richer.  Anything over and above what their master expected went into their own pockets and no questions would be asked as to where it came from.  The peasants were exploited by master and steward.

It is interesting to note that stewards could not be prosecuted.  The reason is obvious. If a steward was brought to court there was a danger that he might disclose some of the ruthless ways his master got rich. Better to keep them out of court, they knew too much.

This new information about the society of Jesus’ time will help us to see the parables of the Talents in a clearer light.  Next month we will deal with these parables.

Article 31

Ascension

A few weeks ago we celebrated the Feast of the Ascension.  Here is the reading we heard read.

Mt 28: 16 – 20

16The eleven disciples set out for Galilee, to the mountain where Jesus had arranged to meet them.  17When they saw him they fell down before him, though some hesitated.  18Jesus came up and spoke to them.  He said, “All authority in heaven and on earth has been given to me.  19Go, therefore, make disciples of all the nations; baptize them in the name of the Father and of the Son and on the Holy Spirit, 20and teach them to observe all the commands I gave you.  And know that I am with you always; yes, to the end of time.
What do you find strange about this reading?  Read it again carefully and you will find that there is no mention of the Ascension.  The Ascension only appears in Luke’s Gospel.  He has it take place on Easter Sunday and then writes about it in Acts of the Apostles where it takes place forty days after Easter.  “But Mark has it,” you may exclaim.  You are quite right, but remember that originally Mark’s Gospel ended in verse eight with the women saying nothing to anyone, for they were afraid. (Mk 16: 8)  What follows this was added and has obviously been copied from Luke.

So why did Matthew choose to conclude his Gospel with this story?  Certainly we have here the commissioning of the disciples.   Jesus began his mission in Galilee and he hands it on to others in Galilee.  Throughout this Gospel we see Jesus ministering to the Jewish community.  “He went around all Galilee.” (4: 23)  Here there seems to be a shift, “Go .. to all nations.”  Not so!  “And great crowds from Galilee; the Decapolis; Jerusalem and Judea, and from beyond the Jordan followed him.”  The places in bold print were Pagan.  In other words Jesus went “beyond” Israel to the whole world.  He healed the Centurion’s servant (8: 13), the Canaanite woman’s daughter (15: 28) and told us to “give witness before the pagans.”  (10: 18)

All Jesus’ disciples are told to:  “Go, therefore, make disciples of all the nations; baptise them .. and teach them to observe all the commands I gave you. This includes us.
In the closing words of the Gospel we receive the assurance, “I am with you always; yes, to the end of time.” (28: 20)  This re-affirms two earlier promises, “They shall name him, Emmanuel, which means ‘God is with us,” (1: 23) and “For where two or three are gathered together in my name, there am I in the midst of them.” (18: 20)

It is interesting to note that Matthew is following the pattern found in the account of the missioning of Moses, Jeremiah and Isaiah. “Go now!  I am sending you to Pharaoh to bring my people, the sons of Israel, out of Egypt,” says God to Moses.  Moses, like the disciples hesitates or doubts, “Who am I that I should go?”  God replied, “I will be with you  ..  you will worship God on this mountain.” (Ex3: 10 – 12)  Surely there is much food for thought for us, here.

If we read Mt 28: 16 -20 carefully we become aware that Matthew is giving us a brief summary of the main points in his Gospel.  He opens with, “ The eleven disciples.”  There are two groups mentioned here, the eleven and disciples.  For Matthew the large group of disciples was very important.  He speaks of them seventy three times.  Twice the women were told to “Go tell my brothers.”  And then there were the Eleven.  Here is Jesus founding community, and all are included.

Mountains are symbolically very important in Jesus’ life.  He is on a mountain when he rejects the temptation of money and power. (4: 10)  It is on a mountain that he instructs his followers. (5: 1)  He goes to the mountain to pray, (14: 23)  and there he heals and nourishes people. (15: 31 and 32)

His transfiguration takes place on a mountain. (17: 1 – 9)
Jesus leaves us in no doubt about the role he has in mind for us when he tells us;
“You are the light of the world.
A city set on a mountain cannot be hidden.

Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.   (5: 14 and 16)

Even after hearing all these beautiful thoughts, some, possibly all, the disciples hesitated or doubted.  They were battling to believe that Jesus was truly risen and present in their lives.  Let us not be too critical of them.  Are there events in your life in which you can recognize the hand of God?  Am I aware of the Risen Christ active in my life today.

Article 30

KEYS OF THE KINGDOM OF HEAVEN Part 2

Mt 16: 13 – 20

In last month’s article we discovered a number of “Keys of the kingdom of Heaven.”   First we learned that we are called to live in a manner that will be life-giving to ourselves and to others.  The second key is forgiveness.  Here we have two lessons that will keep us busy all our lives.

These insights highlight three important experiences all of which are mentioned in the document from the Synod on the Word  (Verbum Domini).
• We have come to a deeper understanding of the Word of God. 1
• The Scripture message has been brought to life in a way that helps us realise that God’s Word is present and at work in our everyday lives 2
• Prayerful and frequent reading of the Bible will, in time, deepen our personal relationship with Christ  .. and others. 3

Can you think of one word that sums up your relationship with God?  Think carefully, because this is a most important relationship and whatever way you see God, you will be changed by it.  You may have answered, “love”.  Now that is wonderful.

My invitation to you now, is to find your God in Scripture.  Matthew 6 will be particularly instructive.  Take time to count the number of times you find Father mentioned.  I counted eleven times.  The lesson here is that our God is all that is best in the image, “Father”.  This understanding of God is surely yet another Key to the kingdom.  A loving Father is both understanding and forgiving.  All that he wants for us is that we live out our lives to the very best of our ability.  If we make mistakes he will be there to pick up the pieces and help us to start again.  His love for us never waivers.
“I have carved your name on the palm of my hand.”  Is 49: 16
“Too costly in the eyes of the Lord, is the death of his faithful.”  Ps 116: 15

* * * * * *

“Amen, I say to you, whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.”  Mt 18: 18
In the light of the above quotations from Isaiah and the surrounding texts on forgiveness this statement seems to be saying something quite different.  As so often happens when scripture seems not to make sense, there is nothing wrong with scripture, we are reading it with the ‘wrong eyes’.  We need to open ourselves to hearing the Word in a different way.

I am sure Matthew realised that we could easily be confused, so uses the parable of the unforgiving servant to explain.  Read Mt 18: 23 – 34 now.
He begins, “the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.”  (18: 23)  The accountants find a man owning a huge amount of money. In order to recover the debt the king decides to sell the whole family into slavery.  “Be patient with me, and I will pay you back in full,” pleads the servant.  The compassionate master relents and cancels the debt.

In the second scene this man now meets a fellow servant.  A bitter argument follows over money that his fellow servant owes him, not very much.  “Be patient ..” he pleads.  No mercy is shown and the man is jailed until the debt is paid, in other words, forever for he has no way of earning anything sitting in jail.

* * * * *

In the first scene the king carried out, “whatever you loose on earth shall be loosed in heaven.”  The burden of debt and guilt was lifted and everyone is at peace.  What a transformation forgiveness brought about!
In the second incident we can clearly see, “whatever you bind on earth shall be bound in heaven”.  The unforgiving servant refused to give forgiveness and there was nothing that anybody not even the king could do about it.  Each one of us will have many opportunities to when we choose between binding and forgiving each other.  If we fail to forgive / loose there is nobody who can change the situation.  In fact, matters only get worse.
We return to the parable to see the impact of the servant refusal to forgive.
•  “the fellow servants were disturbed,”
• “Then the master became angry.”
• “he handed him over to the torturers.”

The consequences of no forgives in the parable are: the peace of the community is shattered, anger replaces consideration, the compassionate king turns into a sadistic tyrant and the kingdom is all messed up, all because one person refused to forgive.  Was it worth it?

(Note: Do not turn a parable into an allegory, eg, do not call the king God.)

ARTICLE 29

KEYS OF THE KINGDOM OF HEAVEN

Mt 16: 13 – 20

As you approach the high altar in St Peter’s you will notice to your right and small statue of St Peter. Hanging from his belt there are two keys. There is no doubt that the artist took his inspiration for this image from scripture; “19I will give you the keys of the kingdom of heaven.” (Mt 16: 19; 18: 18)

However it is not certain what symbolic meaning for keys he had in mind. We will have to diligently search the Scriptures if we are to come to an authentic understanding of “Keys of the Kingdom”.

In the recent document from the Synod on the Word, ‘Verbum Domini’, Pope Benedict defines the Church as, “a community that hears and proclaims the Word of God.” (51) We are being encouraged to go frequently to the Scripture and to “understand deeply the Word of God.” (72b)

I urge you to go and read the full text Mt 16: 13 – 20. I will quote you the parts of this text that we are going to concentrate on.

13When Jesus went to the region of Caesarea Philippi….
18And so I say to you, you are Peter, and upon this rock I will build my church,
We have already heard one way Pope Benedict defines church. Here we have another description. When asked to draw a picture of what this text suggests, most people draw a church perched on top of an enormous, immovable rock. This does not take into account that the place where this incident takes place is, Caesarea Philippi. At the time when Jesus said these words there was a pagan shrine, nearby. (Now called Banjas) There is a very high cliff face there and at the foot of the cliff a powerful spring pours out millions of litres of water. This is one of the sources of the Jordan River. Clearly Matthew has this rock in mind as he writes. He is telling us that from this rock (church) will flow living water. The rock will be the source of life.

“19I will give you the keys of the kingdom of heaven.” (Mt 16: 19)
We are all well aware that Matthew, as a pious Jew, would never have written the name of God. This is why every time you see “heaven” in Matthew, understand that he means God. We have also learned that this kingdom must become a reality here and now on this earth. When we pray in the Our Father, ‘your kingdom come’ we are praying that this world will be the way it would be if God had his way. At the end of his gospel Matthew gives us a beautiful picture of God’s kingdom. In the parable of the last judgment he describes it five times to make sure we do not miss the point. Here is the kingdom of heaven.
“For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.” (Mt 25: 34 – 36)

It is up to us to establish this kingdom of heaven.
Surely this (25: 34-36) is another key to the kingdom!!!
We will now look at the overall arrangement of Matthew’s text.
“19I will give you the keys of the kingdom of heaven.” Immediately after promising the keys he writes, “19Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth on earth shall be loosed in heaven.” This must surely be another key. But what does it mean?

These same words appear in Mt 18: 18 and this is where we will find there meaning. In Chapter 18 you will find the parable of the lost sheep. Then Peter asks Jesus how many times he should forgive “if my brother sins against me.” To his astonishment he is told “Seventy-seven times.” There is no limit to forgiveness on God’s part or ours. Have you realized that here we have another Key to the establishing the kingdom of God?
Listen to the words of the Our Father and the following verse echoing in your heart,
•  “and forgive our debts, as we forgive our debtors; (6: 12)
•  “If you forgive others their wrongs, your Father in heaven will also forgive yours.
•   If you do not forgive others, then your Father will not forgive you either. ( 6: 14)
Listen to these words like a tolling bell; FORGIVE, FORGIVENESS, FORGIVE.
Everyone of us opens the kingdom of heaven to ourselves and to others as we forgive and continue forgiving.

John’s Passion

Every Good Friday afternoon we listen to John’s Passion being read.  I wonder how many of us really spend time reading the text and allowing it to speak to us.  I offer you a few insights into this narrative.

John has written his passion as a three act play.  The opening act has two scenes, one dealing with the arrest of Jesus in the Garden of Gethsemane, followed by Jesus being questioned by Annas and Peter’s denial.

In Act Two we hear about Jesus trial before Pilate the Roman Governor.  Our meditation will centre on this event.

Act three tells of Jesus crucifixion, death and burial.
Open your Bible at John 18: 28 and then read the text for each scene before reading the commentary.

* * * * * * *

Scene 1     18: 28-32   OUTSIDE

“It was morning.”  Jesus is escorted to Pilate’s residence.  The building was built with an open public area, referred to as (OUTSIDE) and next to this was the official residence and offices (INSIDE).  There was no way that the chief priests would go inside the residence as this would make them ritually impure so, “Pilate came out to them.”  One has to question their concern about ritual purity, yet they did not hesitate to call for the execution of an innocent man!  Some double standard.

Scene 2   18: 33-38   INSIDE

“So Pilate went back into the Praetorium and said to him,”
As one reads this dialogue one has to wonder who is in charge, Jesus or Pilate.  The repeated use of the title “King” suggests that Jesus is in control. Pilate asks, “What have you done?” and “What is truth?”  These two questions should ring in our ears.  Look at your life and list all the good you have done.  Filled with joy and perhaps surprise at you own goodness/ Godness respond with a heartfelt prayer of gratitude.
“Are you the King of the Jews?” asks Pilate.  Jesus replies with one of the most challenging questions that anyone could be asked.  “Do you say this on our own or have others told you about me?”

Everyone one of us speaks of Jesus and God to others.  We instruct our children.  We teach catechism, share Scripture, preach sermons.  Jesus questions us, “Are you speaking from your personal experience and conviction or are you just repeating what somebody else has told you?”  There is no way our teaching will be authentic if you are not speaking from personal experience and conviction.

Scene 3   18: 38b-40   OUTSIDE

“When Pilate had said this, Pilate again went out to the Jews and said to them, “I find no guilt in him.”  In response to Pilate’s offer to release Jesus the Priests reply, “Not this one but Barabbas.”  Barabbas is two words, ‘bar’, meaning son of, and ‘abba’ – father.  Jesus, the true Son of the Father, is rejected in favour of a revolutionary.  Have I accepted Jesus and all his teachings?   How is my relationship with Jesus growing?

Scene 4   19: 1-3   INSIDE

Jesus is scourged!  Surely not!  A moment ago Pilate pronounced him not guilty and now he orders a scourging.  The chief priests are not the only people living by double standards. The theme of kingship continues with the mocking and crowning with thorns.

Scene 5   19: 4-8   OUTSIDE

“Once more Pilate went out and said to them, ‘I am bringing him out to you, so that you may know that I find no guilt in Him.”  The mockery continues as Jesus, the King, is presented to the crowd, clothed in purple and crowned with thorns.  Tensions are rising.  In response to “Behold the man” the cry of “Crucify him, crucify” him rings in our ears.  Once again Pilate responds by finding Jesus not guilty.
Pilate was a really tough, cruel and ruthless governor and yet here he shows uncharacteristic weakness in the face of obvious injustice.  What has been my stand when I see the weak and  defenceless unjustly treated?
This scene reaches its climax with the crowd announcing that Jesus is “Son of God.”  Pilate is shocked and terrified. No wonder he rushes back inside.

Scene 6   19: 9-11   INSIDE

“And went back into the praetorium and said to Jesus, ‘Where are you from?’
There is no doubt that Jesus has now taken control of the conversation and that Pilate is very much on the defensive.

Scene 7   19: 12-16   OUTSIDE

“If you release him, you are not a Friend of Caesar.”  This was too much for Pilate. He caves in to their demands.  Many pictures of the scene that follows have Pilate seated on the judge’s bench and Jesus standing.  Some translations say, “He brought Jesus out and seated him on the judge’s bench.”  This is a fitting climax to a “mockery’ of a trial.
“Behold your King,” says Pilate.  “We have no King but Caesar?”  A shocked silence follows as all realize the terrible rejection that has taken place.

Article 26

Repent!!

Lent is here!  We have been told to “Repent” many times!  But what does this really mean?  To find the answer we return the gospel for the Third Sunday of the Year, Mt 4: 12 – 17.
“12When he heard that John had been arrested, he withdrew to Galilee.  13He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulum and Naphtali, 14that what had been said through Isaiah the prophet might be fulfilled:
‘15Land of Zebulum and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, 16the people who sit in darkness have seen a great light, on those dwelling in a land over-shadowed by death light has arisen.’

17 From that time on, Jesus began to preach and say, ‘Repent, for the kingdom of heaven is at hand.’”

At the beginning of Chapter 3, John appears preaching a frightening message; “Who warned you to flee the wrath of God?  The axe is at the root.  Bear good fruit. The chaff he will burn with unquenchable fire.”  This was the message Jesus listened to just before his own baptism.

Quite possibly, before leaving Nazareth, Jesus had decided to become a disciple of John.  I wonder if, after hearing John preach, Jesus started to have second thoughts about joining him.  John was a good man but his style must have been quite jarring to Jesus.  John’s arrest by Herod Antipas followed.  Was this the last straw for Jesus?  Better to put plenty of distance between himself and Herod.  So wisely he ‘withdrew’ to Galilee.  He left Nazareth, a tiny village, and settled in Capernaum. Not only was Capernaum a thriving commercial centre, it was also on ‘the way to the sea’.  Here Jesus would have access to many people as he commenced his teaching mission.

Matthew wrote his gospel for a Jewish community.  He saw Jesus as the New Moses and went to great lengths to assure his audience that Jesus mission had its foundation in the Hebrew Scriptures.  He frequently backs up what he has to say with Old Testament quotes.  This does not mean that the original writers had Jesus in mind when they were writing.  Matthew links the situation of the past with that which Jesus faced.
Matthew runs together, two quotes from Isaiah.  The prophet was writing in 732BC.  Zebulum and Naphtali had been annexed by Assyria.

“At the time beginning the humiliation of the land of Zebulum and Naphtali, this led to a worsening of oppression in the Way to the Sea and in the Galilee of the nations.”  Is 8: 23
“The people who walked in darkness have seen a great light; those who lived in the land of deep darkness – on them light has shone.”  Is 9: 1

I am sure that living under the occupation of the Assyrian army must have been like living in darkness with sudden death always a possibility.  He is telling us that it was in a similar situation that Jesus commenced his mission.  The Roman Empire dominated  Palestine.  The local ruler was Herod Antipas and he, we will hear, was responsible for the killing of John at the whim of his wife. (Mt 14: 1- 12)  Religious practice had lost the spirit of God and become a succession of keeping one rule after another.  Indeed the people of Galilee were “dwelling in a land over-shadowed by death and darkness”.
It is into this darkness that Jesus, the “light of the world”, enters.

Matthew announces this major turning point with the words, “From that time on.”  Not only was it a turning point for Jesus but also for all those whose lives would be touched by him.  We too are being called to respond to this turning point in our lives.
“Repent, for the kingdom of heaven is at hand.”  These are the same words that John used when he began to teach. 3: 2   Repent means much more than being sorry.  We are called to a change of heart.  Jesus asks us to change our way of thinking, to adopt a very different attitude towards life and others.  This change may mean moving from selfishness to consideration of others, from harshness to gentleness, from meanness to generosity.

The Kingdom of Heaven

Other evangelists speak of the Kingdom of God.  Matthew, a devout Jew, could never have written God’s name. So he uses “heaven.”  Five times Matthew paints a word picture of the Kingdom of Heaven in chapter 25.

“For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.”  Makes you think!

Article 25

Where did the star come from?

(Part Two of Infancy Narratives)

Early in January we celebrated the Feast of the Epiphany.  We also call it the “Manifestation of Jesus to the Gentiles”. God reveals himself to us using all sorts of ways; people who touch our lives, a text from the Scriptures.  Every moment of grace can be called an Epiphany: a conversion, a new insight, a new stage in our spiritual growth.  Hopefully, we recognize these moments of grace and respond to the loving touch of our God.

Many people have tried to explain the presence of the star.  Some think it was Haley’s comet and others the convergence of Jupiter and Saturn.  I am afraid they are not going to find this star because they have forgotten that the Church has advised us to take note of the kind of literature we are reading.  The literary form used here by Mathew is ‘midrash’.  This is an ancient Jewish form of writing.  The author takes a text from scripture and weaves a story around it.  He uses the text and story to give us a deeper understanding of a truth.

Matthew is appealing to his Jewish brothers and sisters to see in Jesus, God’s fulfillment of the promise he made through Michah.

“But you Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel,  ….  And he shall stand and feed his flock in the strength of the Lord…..  ….  he shall be great to the ends of the earth.”  Micah 5: 2 – 5.
Take note that our evangelist quite happily adapts the texts he uses to better bring out the point he is making.  Let’s compare what we find in Micah to Matthew’s version.
“And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.”
Now that we know what we are dealing with let us return to the star.  In ancient times when people set out to write about the powerful and famous they often told of a star that appeared at their birth.  Of course there was no star and they invented one because they were writing with the knowledge of the person’s achievements.  Matthew also knew what an extraordinary person Jesus turned out to be, and so there had to be a star.
The “magi”, were not kings.

They were astrologers who claimed to be able to interpret the movement of the stars and were not held in high regard.  It is these gentiles who respond to the ‘star’ signifying to birth of the saviour. In this story all the Jewish authorities, Herod, the chief priests and the scribes were ‘greatly troubled’.  This reminds us of how some people reacted to Jesus in his adult life.

Matthew’s midrash is rich in references to other sacred texts.
As Jesus commences his ministry Matthew quotes, “The people who walked in darkness have seen a great light.”  Is 9: 2  Mt 4: 16
The events in this story have a challenge for us.  Later in the Gospel we read, “I tell you, the kingdom of God will be taken from you and given to a people that produces the fruits of the kingdom.”  21: 43

The Magi were overjoyed at the sign of Jesus’ birth just as the disciples were, “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.”  13: 44
The wise men gave precious gifts.  In just the same way the disciples offer their very selves.
“He called them and immediately they left their boats and their father and followed him”   4: 22

“He touched her hand, and she rose and waited on them.”  8: 15
Here Peter’s mother-in-law joyfully undertakes to work of a disciple.  “Whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.”  5: 19
We presume that there were three wise men because there were three gifts.  However the text makes no mention of how many there were.

It is the significance of the gifts that is most important.  Their meaning and significance could only come from a person who has a deep faith that they have come to after having experienced Christ Risen.  The gold tells us about the Kingship of Jesus.  The frankincense reveals the Divinity of Jesus.  Myrrh was used for anointing the dead.  This confirms that Jesus was fully human.

The Magi journey home, after having been instructed to do so in a dream.   We too are being called to journey with the Word, growing in our understanding and love of God.

Article 24

THE INFANCY NARRATIVES: PART 1

Before we start our study of the Infancy Narratives we need to make sure that we listen to the teaching of the Church.  In 1964 the Church issued a document entitled, “An instruction concerning the historical truth of the Gospels”.  (Sancta Mater Ecclesia)  We will take note of just three key points.

“The evangelists tell us about Christ with the clearer understanding which they enjoyed after they had been instructed by the events of Christ’s risen life.”  The disciples did not really understand who Jesus was while he was alive and living with them.  It was only after he had risen and they had come to this new understanding that their memories of what had taken place during his life started to make sense to them.

“The Gospel reflects, the preoccupation of the first Christian Community.  It seeks less to relate the actions of the man from Nazareth than to show the risen Jesus speaking to his Church.” (the Christian Community)

As the Gospel Writers composed their Gospels they were writing about the Risen Christ active in their community.   Of course the memories and sayings of Jesus were an essential resource.  “There was theology in the text and history behind the text.”
Finally the Church tells us that we must, “Respect the genre (Type of literature)  A Gospel is a story about Jesus, a faith-based story.  Every line shows the author’s faith in Jesus who died and is risen.”

We have read about the many types of literature in the Bible.  Let me just list a few;  myth, the creation stories; legend, the stories about the Israelites escaping from Egypt; parable, the Good Samaritan; riddle, “Which is easier to say, ‘Your  sins are forgiven’, or ‘Rise, pick up your mat and walk.’” Mk 2: 9

As you read the Infancy Narratives one needs to adjust one’s thinking.  This is a different kind of literature.  The scholars tell us that these stories were the last to be composed.  It is interesting to see the ‘backward’ process that took place.  It was the accounts of the passion, death, and resurrection that first developed.  We see this happening in the first chapters of Acts.  Peter gives a number of sermons.  One message appears repeatedly, “Jesus Christ the Nazorean who you crucified, whom God raised from the dead.”  (Acts 4: 10)  After these stories, Miracle stories developed and Sayings were written down.  Last of all the Infancy Narratives appeared.
Only two of the Gospels tell the stories about the events surrounding Jesus’ birth, Matthew and Luke.

Let’s have a little test.  I am going to give you a list to events that appear in the two accounts.  I want you to mark which ones are found in Matthew’s or Luke’s Gospel.
Jesus laid in a manger – Kings visit baby Jesus – Shepherds visit baby Jesus
Jesus  presented in Temple – The Star – Flight into Egypt
Angel Gabriel speaks to Mary – Simeon -Slaughter of the Children – Ox and the Donkey

Here are those that appear in Matthew’s Gospel. Most of the others appear in Luke:
Kings visit baby Jesus; The Star; Flight into Egypt; Slaughter of the Children.  One feature in the above list does not appear in either Gospel;  the presence of the “Ox and the Donkey.”  So how did the ox and the donkey get into the Crib?  For the answer we need to go to Isaiah 1: 3   “An ox knows its owner, and an ass, its master’s manger.  But Israel does not know, my people has not understood.”  Just pause with this text for a moment.  How well do I know Jesus?

By this time one is probably beginning to feel confused.  What is going on?  How can the two accounts differ so much?  The writers never intended their stories to be a diary of the events.  This is not a history.   Both writers are telling us Truths about the Adult Jesus.  Each writer is painting a different portrait of the Adult Jesus.  Raymond Brown has a wonderful Book titled “An Adult Christ at Christmas”.  These two accounts are certainly not children’s stories.  They are meant to be read by adults.  They carry profound Truths about Christ.  Much of what we read in these accounts has deep symbolic meaning.  There is no attempt to throw anything out or to take away from these stories.

What we will be trying to do is plumb the depth of meaning contained within them.  We are going to grow in our faith as we come to appreciate how profoundly Matthew and Luke were writing.
“But what do I tell the children?”  It is still vitally important that we continue to bring children to the Crib and introduce them to the ‘Baby Jesus’.  However as they grow older we will start to instruct them about the Truths behind the stories.

Over the Christmas period read each Infancy Story and try to see what they tell us about the Adult Christ.  Next month we will explore these Truths.   Happy Christmas.