Faith

 

The man who taught Jesus a trade – Memorial of St Joseph the Worker

In order to understand this memorial, we need to understand a bit of its origins. In 1889, unchecked capitalism began to tear families apart as profit started to become the goal of work, rather than as a means of providing for one’s family. An even greater concern was the introduction of the philosophy of socialism, which was coupled with atheism. Socialism presented itself as a friend and ally to the worker, but it did so through objectively distorted means.

Socialism sought to eliminate religion, the family, and private ownership of property. Instead, each individual was to become a subject of the state, while the state took the place of God. Work was for the fatherland or motherland, not primarily to care for one’s family. It is in this context that Pope Leo XIII pointed the faithful to Saint Joseph. In Saint Joseph, workers had someone to emulate. Saint Joseph did not work to get rich. He was not a servant of the state. He was not an oppressed labourer who needed liberating. He was a family man who found dignity in work as he provided for his family in a humble way.

The idea of communism continued to gain support from many leaders around the world, and entire nations had succumbed to its ideas. In 1937, Pope Pius XI realised the serious threat that communism posed to the common good and called upon St. Joseph to protect the Church from the many errors of communism. He wrote, “We place the vast campaign of the Church against world communism under the standard of St. Joseph, her mighty protector.” As a result of Pope Pius XI’s words, Catholics fervently began to pray to St. Joseph, specifically under the title “Terror of Demons,” to combat the atheistic ideas of communism. They also invoked the help of St. Joseph in the cause of workers’ rights.

Finally, to confront the growing concerns posed by communism and its socialist philosophy on human labor and family life, Pope Pius XII instituted the Feast of Saint Joseph the Worker in 1955. It was his hope to foster a deep devotion to Saint Joseph among Catholics in the face of these growing challenges and in response to the “May Day” celebrations for workers sponsored by Communists.

Interestingly, work was not part of God’s original plan for humanity. Recall that when Adam and Eve were cast out of the Garden of Eden, God said to Adam, “Cursed is the ground because of you! In toil you shall eat its yield…” Thus, working “by the sweat of your brow” is a consequence of Original Sin. However, we must not see this consequence as something evil, but as a means by which we now fulfils our human mission.

By work, humankind both fulfils the command found in Genesis to care for the earth (Genesis 2:15) and to be productive in their labours. Saint Joseph, the carpenter and foster father of Jesus, is but one example of the holiness of human labour. Jesus, too, was a carpenter. He learned the trade from Saint Joseph and spent his early adult years working side-by-side in Joseph’s carpentry shop before leaving to pursue his ministry as preacher and healer. Human labour has dignity because it is an act of obedience to the will of God and is a participation in the work of God, the work of creation.

As we honour Saint Joseph the Worker, ponder your own call to engage in the dignity of work. As you do, put your work into proper perspective. What is the goal of your work? Do you work in an excessive way, seeking excessive gain? Do you grumble about your work and feel as though it is beneath you, holding you back from personal fulfilment?

Today, encourage yourself to strive for the virtuous way of Saint Joseph. Work hard to fulfil your vocation in life, and avoid excesses and extremes. We are made for love, for family, for faith, for charity, and for the glory of God and the salvation of souls. If your goals in life are anything other than these, then go to Saint Joseph the Worker and choose him as your model.

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Over my dead body – Monday, 4th Week of Easter – Acts 11:1-18/John 10:11-18

Yesterday we celebrated ‘good shepherd Sunday,’ traditionally celebrated on the fourth Sunday of Easter. Our Gospel text today is a continuation of that Gospel reading. Yet while this may be a very assuring text of the love of the good shepherd for us, the reality of this text is that it is within the context of hate towards Jesus.

This discourse actually emerges out of a conflict with the religious authorities in John 9. This conflict and its related discourse are flanked by attempts to stone Jesus (John 8:59; 10:31). John 10 begins in the middle of a quotation that has started at John 9:41. Jesus is continuing a conflict with the religious authorities, which they have started with the man born blind after Jesus has restored the man’s sight. When the authorities cast the man out, Jesus finds him and receives him as his own; as his “sheep”

Within this context one can clearly identify Jesus as the good shepherd; he declares it with another of the seven I am statements when he says, “I am the good shepherd.” The bad shepherds, also referred to as the ‘hired hand’ are clearly the Jewish religious establishment at the time of Jesus. The best way to approach this text is through a method of compare and contrast, a method used by Jesus in this very text.

The text begins by telling us that Jesu, the good shepherd, lays down his life for his sheep; a point that is repeated five times in eight verses. In short, Jesus was saying there is no way the wolves can get to my sheep; not over my dead body. This is key to understanding the mission of Jesus and his salvific role. He has come to die for us, to rescue us from the bondage of sin. The cross was not a tragedy it was a strategy. This is not forced upon him by the Father but as he declares, “No one takes it (his life) from me but I lay it down on my own accord. I have power to lay it down and I have power to take it up again.” This clearly is the primary mission of the good shepherd.

But there are other characteristics of a good shepherd that Jesus draws our attention to. Jesus says, “I know my own and they know me.” There is a mutual recognition of the sheep and the shepherd. On Easter Sunday morning, Mary of Magdala recognized the voice of Jesus. Jesus said that his sheep hear his voice. While the shepherd knows his sheep it is for us the sheep to also know Jesus the shepherd. We may think of sheep (ourselves) as being all the same, yet the shepherd knows they are individuals with their own personalities and characteristics and deals with them according to their individual needs.

Finally, we need to watch out for the bad shepherd. Their characteristics are more than evident in the lengthy description that Jesus gives. They are not the owners of the sheep, they run away in times of danger abandoning the sheep to the wolves. As a consequence, the sheep are scattered while some are snatched away. The bad shepherd does not lay his life for his sheep but protects himself. The Jewish religious authorities listening to Jesus clearly knew that he was speaking of them and in 10:31 will take up stones again to stone him.

This text draws attention to both the sheep and the shepherds of the Church. While the sheep must know the shepherd, recognize his voice and know which gate to enter, the shepherds have a clear calling to protect their flock. The title pastor, translates the same ancient Greek word used here for shepherd. It is a title that is only rightfully earned, not granted or assumed.

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No compromise – Saturday, 3rd Week in Easter – Acts 9:31-42/ John 6:60-69

The bread of life discourse now draws to an end and by human standards it ends tragically with many of the disciples abandoning Jesus and he being left with just the twelve apostles (6:67). Faced with such a situation, modern day church councils, irrespective of their denominations, would find themselves rushing around issuing damage control statements insisting that the words of Jesus were taken ‘out of context’ or that he has been ‘misunderstood’ and ‘misquoted.’ There would be an attempt to convince Jesus to retract his statements in the face of empty seats in the pews and obviously diminishing financial contributions. Twitter would have been abuzz.

It seems that the offer of ‘eating Jesus’ flesh’ did not fly well in the face of the disciples. Yet, Jesus was clear and definitely unambiguous. He declared that he was the bread of life, the living bread come down from heaven and whoever eats of this bread will live forever. Then Jesus added the one line that caused many to gasp in horror and make a quick getaway to the nearest exist; he declared that bread that he will give is his flesh. (John6:51).

Jesus was clear, the bread he gives is his flesh and he labours the point in 6:53-59. So clear is his teaching that the opening lines of today’s Gospel text tell us that the Jews, many of whom were his disciples, called this “intolerable language or as some Bibles have it, “difficult to accept.” Here is the proof we have to state clearly that there was no misunderstanding on the part of the Jews or his disciples. If they thought that Jesus meant that the bread he gives them was merely symbolic, they would not have left him. But they understood that he was crystal clear; “the bread that I will give for the life of the word IS MY FLESH.”

“Does this offend you?” (John 6:61) asks Jesus. This is a truth that we need to address. So often, we the ‘children of light’ are afraid of ‘offending’ the world whom we live to please. We want to make the language of faith inclusive till it is watered down and up for any lively interpretation. Yet Christ does not tip toe around broken glass, he is direct and clear. This is how the cookie crumbles! Faith must not be compromised and vigorously defended.

Finally, we are told that since many of the disciples left Jesus and no longer went about with him (John 6:66) Jesus turns to his apostles and asks them, “do you also wish to go away?” At once we must recognize that faith is not slavery but a choice we make in freedom. The response of Peter, “Lord to whom can we go? You have the words of eternal life” are not some words of tragic despair rather but words of affirmation in the teachings of Jesus. What Peter was effectively saying was, ‘because we believe where else can we go?’

Faith grows on you if you are open to it. Peter acknowledges that when he says, “we have come to believe and know that you are the Holy one of God.” Ironically the fervent words of Peter’s faith are not the last words of Jesus in the John Chapter 6. What is not included in the text is the last words of Jesus on this matter. He, the living bread who gives us his flesh to eat for our salvation will be betrayed by one of the twelve who chose to stay back with Jesus. Judas had the chance to walk away but this “devil,” as Jesus called him, chose to stay on and bring sadness to others. Perhaps it is good that some walk away so that the others may practice the true faith peaceably.
– Written with malice to none

Read also https://www.pottypadre.com/resurrecting-the-heart/ based on the first reading

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Nourished to Nourish – Friday, 3rd Week in Easter – Acts 9:1-20/ John 6:52-59

The bread of life discourse took place in the synagogue of Capernaum, a stone’s throw away from the home of Peter. Jesus has already declared that he is the bred of life (John 6:35) and reiterated that this bread is not just the bread that fills one’s stomach but a ‘living bread that assures us of eternal life….. IF we believe in Jesus.

As a concept, one may find it hard to mentally negotiate this teaching but when Jesus says that the bread that he gives is his flesh to bring life to the world; well, that creates a new set of challenges. Most of you who read or listen to this teaching are Catholics by convention. You have a faith that has been handed down. This teaching, of eating the flesh of Jesus and drinking his blood doe not sound alarming, if not cannibalistic to you. That reality changes drastically for a person who embraces the Christian faith by conviction. Their acceptance of the body and blood of Jesus is truly one steeped in faith, for mentally they have accepted that they must partake of Jesus body and blood in order for them to have eternal life.

A study done several years ago among Catholics indicated that a large percentage of those interviewed admitted to receiving Holy Communion as merely ‘symbolic;’ as the body and blood of Christ. The teaching on the bread of life discourse is clear and unambiguous. There is no symbolism in the sacred species that we receive. Our acclamation of faith is in the response that we say when the priest offers us the body of Christ. The Amen that follows as our response is our “so be it,” our acceptance that this is truly Jesus. St Thomas captured our sometimes-faltering faith when he said, “senses cannot grasp this marvel, faith MUST serve to compensate. “

In presenting himself as the bread of life, Jesus says to us, “truly I tell you.” Notice that Jesus begins with an emphatic assurance. He pauses and stresses to tell us what he wants to communicate. He wants to assure us that what he says is a matter of truth and should weigh in heavily on any person who doubts the real presence of Jesus. It is the Lord who himself speaks this truth when he says, “truly I tell you.” But what follows is very important for Jesus declares that “unless you eat my flesh and drink my blood you can have no life in you.”

If you look at this text in its Greek translation Jesus uses the word “esthios” to describe the manner of eating; one that requires normal biting and chewing. But to make his point even clear he says in verse 55 “those who eat (trogos) my flesh and drink my blood have eternal life and I will raise them up on the last day.” Note that when Jesus uses the word ‘eat’ the second time he no longer uses the word ‘esthios’ but now uses the word ‘trogos.’ Trogos indicates that one needs to eat like as if one’s life depended on this eating; that one had to munch and gnaw like a hungry animal would. This is what Jesus is telling us, eat me like your life depended on it.

Perhaps all this is a bit too much for many to understand or accept but Jesus does not water down his teaching (as we will be told in a few lines from the text of today) nor does he play to the gallery. He is emphatic! If you wish to have eternal life, if you wish to be raised on the last day then you must eat his flesh like as if your life depended on it.

Many years ago, one of my professors, while teaching and explaining this, threw up what I thought was a preposterous suggestion. I get what he says today because while it managed to shock me then, in doing so, he made his point crystal clear. He suggested the celebration of Holy Mass and the reception of the Eucharist be administered and celebrated only once a year. His point was that we would then long for that which we would be deprived of having. Jesus on the other hand wanted to nourish us daily so that being nourished by him, we could nourish others.

Blessed are those who come to his table every day ….

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A revelation and a promise – Thursday, 3rd Week of Easter – Acts 8:26-40/John 6:44-51

Please read https://www.pottypadre.com/why-stand-in-the-way/ based on the first reading

Much as you may want to, you can’t read this text in isolation even though the text brings you much consolation especially since it holds a mighty revelation and a promise of God. Chapter six of the Gospel of John is most aptly called the bread discourse. Yet the word discourse seems to be a very tidy word considering the stubbornness of heart that had filled the Jews and the disrespectful way in which they argued with Jesus

At the top of the chapter, we learn that Jesus has fed the Jews, all five thousand of them. They then seek him; not for who he is but for what he can give them. Jesus calls them to acknowledge that he is the Messiah; he asks them to believe in him whom God has sent. (6:29). On their part, the Jews demand a sign or some work that he could perform (6:30) They wanted a magician yet Jesus was their Messiah, a fact they refuse to acknowledge.

The Jews now harken to the signs worked by God through Moses. For the Jews it was Moses who gave them bread and Jesus corrects their false ideas. Yet behind all of this it is not God that they seek but what God can provide for them. “Give us this bread always” (John 6:34) they ask.

Jesus now declares the first of the seven “I am” statements in the Gospel of John (6:35) declaring himself to be the “bread of life” a bread that once accepted will never know hunger and the person of Jesus, when believed in, will never cause us to thirst. Sadly, the Jews could not be mentally dislodged from their material need of bread. Even the promise of eternal life does not seem to get their attention, rather they complaint because he said he was the bread that came down from heaven (John 6:41). They claim to “know” who Jesus is, who his father and mother are. Their ‘self-assured’ knowledge stands in the way of seeing the truth and little knowledge, we know, is dangerous.

Our text of today must be read in this background. Jesus is emphatic that the reason why the Jews, or for that matter humanity today, cannot recognize him is because we are not drawn to God; we are drawn to the world but not to God. To be drawn to God demands an openness on our part. A sportsman does not have to be convinced to accept free tickets to the world cup finals nor does an art historian turn down a guided tour to the Vatican Museum; they do so because they are drawn passionately to what they love. If we are open to God, we are drawn to him and he draws us then further into his love.

To the Jews who cling on to Moses and the one-time meal of bread that he provided in the desert, Jesus once again reiterates in verse 48 that he is the bread of life and then again in verse 51 says “he is the LIVING bread that came down from heaven”; not like the bread their ancestors ate and are now dead. He is the bread that comes down from heaven and we who eat of him will never die but live forever, for this bread that he gives is his own flesh, his own body. Words that he will repeat on the last night of life, “take and eat for this is my body.”

As I read this text I am struck by the triple proclamation of Jesus. Not once, but thrice he declares that he is the bread of life. There is a reason why he repeats this teaching; he does it so that we may not think that this is some off the cuff remark but the very foundation of our faith. Nothing else that we consume, not even from the silver platters from Buckingham palace can compare with this humble yet most divine gift that can nourish and sustain us in this life and the life eternal. It is with this sense of the sacred that I bemoan the sadness with which our Lord is often treated in the reception of Holy Communion at holy Mass.

Call me traditional, but every ciborium, ever chalice, ever corporal, every tabernacle, every bit of sacred vestment made in the past (rarely in the present) expressed this single truth, that these sacred objects hold Our Lord Jesus Christ and therefore only the best was made and used to adore him. And the same could be said in the way we received this “living bread come down from heaven.”

While one may rightly make a case for the interiorization of this divine revelation, the fact remains that what is interiorized is expressed externally and that for me is lacking….. way lacking in the Church today.

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