12 August, 2018

Homily for the Solemnity of the Assumption of the Blessed Virgin Mary

Revelation/Apocalypse 11:19,12:1-6,10
Psalm 44(45):10-12,16
‘On your right stands the Queen in gold of Ophir.’ Psalm 44(45):10
If we opened our Bibles and searched through their many pages we would not find a straightforward description of what we celebrate today; the Scriptures do not give us an account of how the Mother of God was taken up body and soul into heaven.. What we would find instead are scattered clues, glimpses, and prophecies about the Assumption; clues, glimpses, and prophecies which have lead the Church to affirm that at the end of her earthly life Mary was assumed into heaven (and so was preserved from the decay of the tomb) to be with her Son, Our Lord Jesus Christ, and to be crowned a Queen of all creation.
But it is not all plain sailing. Even though the Assumption has been celebrated by since the 4th or 5th century, it has caused many debates among Christians; and that, which should be the cause of rejoicing for each and every Christian, has often ended up being as a serious bone of contention. Having said this, I don’t think that either Mary in herself, or the belief that she was taken up to heaven are the true reasons for debates and divisions. She who is mother of all believers cannot be the source of quarrelling among her children. Rather, I think that opposition the Assumption of Mary springs from two deeply-engrained misunderstandings many Christians have about faith.

The first misunderstanding is essentially a corruption of the traditional belief that the Scriptures contain everything that is necessary to Salvation. It says that Christians should sign up, as it were, only to those matters of faith that are readily and explicitly proposed in the Bible – those things which are plainly laid out in the Scriptures and nothing else. The Assumption of Mary is not in any book, so it cannot possibly be a matter of faith – indeed, for a few Christians, it cannot possibly be real, period. Yet, we believe that the Lord Jesus promised to his Church that the Holy Spirit would lead us in understanding all truth (Cf. John 16:13) – “all truth”, even those things which the Scriptures reveal only through clues, glimpses, and prophecies; those things and that need some prayerful reasoning to be understood.

So it is with the Assumption. It is the Holy Spirit who speaks to interpret the Scriptures. It is him who leads believers in piecing together clues, glimpses, and prophecies to understand the mystery… For example, let us look at today’s readings. It is the Holy Spirit who tells us that, when Psalm 45 describes the coronation procession of an Old Testament princess, it is really pointing forward to the entrance of Mary into heaven and to her coronation as Queen of all creation. It is the Holy Spirit who tells us that in our first reading the ‘ark of the covenant’ found in the heavenly sanctuary (Rev/Ap. 11:19), and the ‘woman clothed with the Sun’ (Rev/Ap. 12:1) are both images of the true ark of the New Covenant, the Mother of God in heavenly glory. And, again, it is the Holy Spirit who tells us that Mary’s words, ‘from this day forward all generations will call me blessed’ (Cf. Luke 1:48), are completely fulfilled the moment she set foot in heaven, the true home of the blessed.

The second misconception is rather more insidious than the first, and certainly more difficult to eradicate. It concerns the person of Mary as a woman, and with her, perhaps every leading woman in the Scriptures. Let me explain. If we opened our Bibles we would see that, actually, ascending or being taken up to heaven is not something completely unheard of. Three examples come to mind. Early in the Biblical narrative, Adam and Eve’s great-great-great-great-great-(I think!)grandson, Enoch, is assumed into heaven because of his spotless way of life. Angels pick him up and take him to be with God (Gen. 5:24) – in a few medieval illustrations Enoch is dragged upward by his hair… This event was so astounding that it is recounted even in the New Testament; the Letter to the Hebrews says
‘By faith Enoch was taken up so that he should not see death, and “he was found no more because God had taken him’ (Heb.11:5). 
Later on, in the second book of Kings, it is the turn of the great prophet Elijah to be assumed into heaven in style; he rides upwards towards paradise carried on a chariot of fire (Cf. 2Kings 2:11) provided by God. Finally, Jesus ascends to heaven after his Resurrection. He is not carried there; he goes to the Father out of his own divine power, taking with him our human nature and opening the way for all believers to be with him at the heart of God (Cf. Luke 24:50-53). Let us consider for a moment these examples in which human beings have ascended or were taken up to heaven before Mary. Enoch, Elijah, the Lord Jesus. Heaven is starting to look like an old boys club. I jest, I know, but these examples illustrate very well a male-dominated misunderstanding whereby a few Christians believe that God acts through, exalts, and rewards only men.

Belief in the Assumption of Our Lady shatters this misinterpretation. The Assumption shows us that God acts through, exalts, and rewards everyone whom he freely chooses – regardless of whom they are. Mary cooperated with God’s new creation like no other human before her (‘let it be so’ she said to the Angel Luke 1:38); she brought God’s Son into the world; she emotionally suffered with him on Calvary; she stood by him even as her soul was pierced by a sword; and she gathered the disciples around her in prayerful anticipation of Pentecost. It is only right that a woman who, through the grace of God, participated so closely in the work of redemption, should be the first to experience the fruits of redemption – the life of heaven.

So, if we let go of our misconceptions in order to embrace true faith, what would the Assumption of Our Lady have to say to us? It is a token of our future. It is a sign of hope for all who believe is Christ, a cause of joy for all who struggle through life, a sign of consolation when we encounter sorrows. Our blessed mother is in heaven, free from the corruption of the grave, and from there she helps us with her prayers, guides us with her love, and cheer us on as we too journey home.

Virgin Mother, Mary blessed,
raised on high and crowned with grace,
May your Son, the world's redeemer,
grant us all to see his face. Amen.

29 July, 2018

Homily for the Seventeenth Sunday in Ordinary Time (B) - One Lord, one faith, one baptism

Ephesians 4:1-6
There is one Body, one Spirit, just as you were all called into one and the same hope. (Eph. 4:4)
Over the last Sundays we have been reading the Letter to the Ephesians which speaks to us about God’s desire to restore and gather up all things in Christ. It is in the context of this divine plan that we are able to discover our true identity as adopted sons of the Father, who sees each believer in that ‘one new single New Man’ (Eph. 2:15) the Lord Jesus creates within himself. In other words, Ephesians tells us that we are one with Christ, and, because of this, we are worthy of the same incredible love the Father lavishes on his only-begotten Son.
Today St Paul continues on the theme of oneness by articulating how our sense of unity in the Lord Jesus should influence the way we relate to other Christians. Oneness with Christ and oneness with other believers are indissolubly linked due to the simple fact that we are all members of the same body. This is a recurring concept in Paul’s letters. To the Galatians he writes, ‘there is no longer male and female; for all of you are one in Christ Jesus’ (Gal. 3:28); to the Corinthians he says, ‘we were all baptized into one body – Jews or Greeks, slaves or free’ (1Cor. 12:13)… and, when talking about Holy Communion, he also adds, ‘The bread that we break, is it not a sharing in the body of Christ? [Therefore] Because there is one bread, we who are many are one body, for we all partake of the one bread’ (1Cor. 10:16-17).

Oneness in Jesus destroys all barriers among believers and unites us together into the ‘one single New Man’, the one body of Christ. In this sense, oneness means that, as Christians, we all belong to one another, regardless of our quarrels, schisms, and theological differences. If we understand this, then, a deep sense of wonder should pervade the way we look at each-other as Christians – and particularly so when we look across denominational divides. Yes, we are different. Yes, oftentimes we can agree on very little. Yet, in the words ‘one Lord, one faith, one baptism’ (Eph. 4:5) we are one. So it should not come to us as a surprise (or a historical fluke) that each Sunday we still say in the Creed, ‘We believe in one… Church’. We do not say, “We believe in a church that sometimes gets things horribly wrong”; we do not say, “We believe in the Church of England”; and we do not say, “We believe in a church founded by Henry VIII or Elizabeth I”. To say ‘We believe in one, holy, catholic, and apostolic Church’ is an act of faith in as much as we believe that the body of Christ transcends denominations; it is an act of hope as we look forward to a time when the full and visible unity of the Church will be restored; and it is an act of humility in as much as we affirm that, as Christians, we all of equal value as members of the same body.

‘There is one Body, one Spirit’, says Paul. Then, how are we to act in response to this belief that we are all one in the Lord Jesus? How are we to express oneness in the face of so many centuries of Christian divisions?
Paul’ advice to us may seem a little vague but it is rather practical. He says, ‘bear with one another charitably, in complete selflessness, gentleness and patience’ (Eph. 4:2). This means that we should accept and welcome other Christians through love – but not just any type of love; “charitably”, meaning through perfect love. Easier said than done, I admit that, especially when we live in a society where people are often expected to assert individuality and independence over, against, and even at the expense of others. But my guess is that Paul is also aware of this difficulty al well. By saying bear with one another’, keep the peace, and preserve the unity of the Spirit’ (Eph. 4:3) the apostle starts from the bare minimum. Paul encourages us to at least be aware of the Christ’s presence in the other when we meet with other believers and to acknowledge this presence through actions and attitudes inspire by love.

The bottom line is quite simple. The Father loves us in seeing Jesus in us, so we too must love others by endeavouring to see Christ in them.

22 July, 2018

Homily for the Sixteenth Sunday in Ordinary Time (B) - One Single New Man

Ephesians 2:13-18
To create one single New Man…
in his own person he killed the hostility. (Eph. 2:15)
Last Sunday we begun to read Saint Paul’s Letter to the Ephesians which, in its opening verses, affirmed that God’s plan for creation is to ‘gather up all things in Christ’ (Eph. 1:9) and to make all believers to be his adopted sons in the Lord Jesus (Cf. Eph. 1:5). Following on from that, today we read that by restoring all things, and by making us his siblings, Christ is creating one new single New Man within himself (Eph. 2:15), a new creation in whom barriers and hostilities are overcome. But as we read these verses with our twenty-first century sensibilities, we could be justified in thinking that there still is a bit of hostility left even if only in the way this passage is translated. Sons, man, and even a ‘New Man’… daughters and women seem all but unaccounted for. With this type of gender-exclusive language Ephesians may sound a little odd to many people, if not even infuriating who would regard these as gender-hostile words. Indeed, more recent Bible translations (such as the NRSV) propose a different take on Ephesians replacing “sons” with “children” and “man” with humanity”. But before we rush off to buy a more inclusive Bible, we might want to consider that here perhaps Paul is simply trying to make a theological point.

When Paul writes about differences, and even hostilities, between people of different backgrounds and cultures he acknowledges a harsh human reality; that there are great barriers among the human family, often fuelled by ethnicity, culture, creed and many other reasons – including gender. But more specifically, Paul speaks of the barriers between his own Jewish people and the pagan world; between circumcised and the uncircumcised (Cf. Eph. 2:11); a marked separation between those who were accounted as God’s chosen nation and the rest of the world, the Gentiles – which included the people of Ephesus, and even us. However, after acknowledging the existence of these differences and hostilities, so strictly enforced by the Old Testament Law, Paul stresses the fact that every division (whatever it may be, or however unsurmountable it may appear) comes crashing down for Christians because in the Lord Jesus we are all gathered in the one body (his body!), regardless of our personal circumstances. Through the blood of his cross – spilled for both Jews and Gentiles – Christ reconciles believers to God and to one-another. In his crucified body our old selves (with our pride, squabbles, and vices) have also been crucified. In Christ self-offering to the Father we have become part of the New Man, a living sacrifice to God, which restores and brings peace to the whole creation.

At the centre of Paul’s proclamation of the “Good News” (and indeed this is good news!) is a simple yet astounding belief; God sees each faithful as an adopted son, because he sees us in his only begotten Son Jesus Christ. Time and time again we encounter this concept throughout St Paul’s letters; later on in Ephesians the Apostle encourages all people to grow into the ‘perfect man, to the measure of the stature of the fullness of Christ’ (Eph. 4:14); to the Romans and the Corinthians he writes that all the faithful form one body in Christ (Cf. Rom. 12:5 and 1Cor. 6:15); to the Colossians he advises to put to death the old man, or the old self – that is, those habits and dispositions which are incompatible with the gospel (Cf. Col. 3:5) – because they have been crucified with Christ… But perhaps Paul makes this argument nowhere more explicitly than when, using himself as an example, he says to the Galatians, ‘It is no longer I who live, but Christ lives in me’ (Gal. 2:20).

There is one hymn which also illustrates this point quite well and which I have quoted to you before, And now, O Father, mindful of that Love. In its second verse, praying to God the Father, it says,
Look, Father, look on his anointed face,
and only look on us as found in him.

So, we are the ‘one single New Man’ in Jesus Christ. In this belief there is no judgment about where we come from, no belittling of our personal identities, no bias against equality, and no agenda to favour certain people over others. Surely, we each have unique personal qualities and particular quirks, our good habits which we should cultivate, and also our propensity to sinning which we should fight, yet the truth of the matter is that the Father chooses to love us not according to what each of us may deserve, but with the same unmeasurable love with which he loves Jesus, because we are one and the same in him. He even promises us heaven because that where Christ is.

We are the ‘one single New Man’ in Jesus Christ. Then out of this flows a twofold vocation: first we ought to grow to full maturity in this new man; meaning that amongst ourselves there cannot be room for divisions or hostilities fuelled by pride, or by status in society, by wealth, gender, or anything else. God wills to restore all things in Christ, and Jesus reconciles us in his body, therefore we must be a people of peace; a people of welcome; a people of who foster reconciliation; and a people who bring hope. Secondly, we must reach out to those (and there are so many in our society) who think too little of themselves, who are trapped into thinking that for them there cannot be forgiveness or redemption; to those pressed down by social anxiety, or guilt, or worries about being able to fit in. We must reach out to them and bring them this good news; God loves us regardless of our failures or mistakes, he loves us because he sees us in his Son.
Look, Father, look on his anointed face,
and only look on us as found in him.
… between our sins and their reward
we set the Passion of thy Son our Lord. Amen.

15 July, 2018

Homily for the Fifteenth Sunday in Ordinary Time (B) - To gather all things in Christ

Amos 7:12-15
Ephesians 1:3-14
Mark 6:7-13
He has let us know the mystery of his purpose…
that he would bring everything together under Christ, as head,
everything in the heavens and everything on earth. (Eph. 1:9-10)
This morning, both our first reading and the gospel give us a brief insight about of a possible cost for cooperating with God. First, we read how the prophet Amos is requested to leave a royal shrine (or even being banned from it) because his words of prophecy were too upsetting for the people hear; and then, Mark describes how the Twelve are told that, in certain instances, people will not welcome them. In both readings this personal cost is identified as rejection. Many people do not want to hear God’s words; they spurn his healing and the fullness of life he offers if this means giving up cherished habits; they do not want to change their way of life, and so they dismiss God. In so doing, they also reject those who cooperate with him.

But although the cost of being a Christian is a clear theme in the Lectionary, I don’t really want to focus on it; rather, I would like to look at the positive aspects of cooperating with God; at those tasks we ought to do. Reading between the lines we see that in today’s readings Amos, Saint Paul, and the Twelve do something entrusted to them by God. Their examples give us a flavour of the jobs at hand… Amos proclaims the demise of a people who have forgotten the justice God had commanded them to practice, those who ‘trample on the needy, and bring to ruin the poor of the land’ (Amos 8:4); Paul writes words of praise about the blessings and the freedom which God bestows on those who accept the Lord Jesus (Cf. Eph. 1:14); and the Twelve set out to cure the sick and encourage people to change their way of life (Cf. Mark 6:13). To proclaim justice, to praise, to cure, and to encourage; these are just a few of the tasks God entrusts to those who endeavour to do their bit in bringing about his plan for creation.

Yes, God has a plan. God has a plan, a purpose, (you could say “a goal”) for creation and he invites everyone to cooperate with him so that a new creation may come to fruition. In the letter to the Ephesians, St Paul affirms that God has revealed his plan in the Lord Jesus. This is an all-encompassing design that will include both heaven and earth; both the spiritual and material realms, so often seen at odds with each other. And his purpose is to ‘bring everything together under Christ, as head’ (Eph. 1:10). But what does it mean? Depending on the Bible translation you have at home, this verse may say something a little different. It could be translated as “to sum up”, “to unite”, “to gather again”, and even as “to restore” things to perfection. Out of all these possible meanings we see that God’s plan is that everything that exists might find unity in the Lord Jesus; a unity which was in him from the beginning of creation (because ‘all things came into being through him’ John 1:3), a unity that was lost, but that, once restored, it is going to be the hallmarked by justice, by peace, and by the joy of the new creation… 

And as God sets forth his plan he also calls people to work with him to establish it. So how can we see the restoration of all things in Christ for ourselves? How can we chip-in, as it were, and to do our bit in furthering God’s plan? I am sure we can all think of ways in which we can minister to one-another, serve God within his Church, and feel like we are doing enough. Yet, gathering all things in Christ goes beyond this. It means working to unite and to restore everything to the sovereignty, centrality, and primacy of Jesus. It means intentionally transforming our communities by asking ourselves (first) and (then to) those around us to let go of individualistic attitudes and self-centredness, so as to direct our every attention, and every effort towards Jesus. 

At the beginning of the twentieth century, at a time of some political turmoil, a saintly Pope, Pius X, wrote that all Christians, have a vocation to restore all things in Christ, and therefore they must
‘seek to restore Jesus Christ to the family, the school and society... They take to heart the interests of the people, …endeavouring to dry their tears, to alleviate their sufferings, and to improve their economic condition by wise measures. They strive, in a word, to make public laws conformable to justice and amend or suppress those which are not so. (Il Fermo Proposito, (The firm purpose), Pius X, 1905)
A tall order for the average Christians; that may be. But time and again the Scriptures show us that cooperating with God is not a task entrusted to the elites and to those evidently qualified for it. To proclaim justice, to praise, to cure, and to encourage; we see these tasks worked out in Amos, Paul, and the Twelve. To help those in need, to welcome, to teach the faith, to pray for others; we see such things and more in the lives of the saints. It is these people, that is to say, people like you and me, which God calls to cooperate with him.

01 July, 2018

Homily for the Thirteenth Sunday in Ordinary Time (B) - Faith

Mark 5:21-43
One of the synagogue officials came up, Jairus by name, and seeing him, fell at his feet and pleaded with him earnestly. (Mark 5:22)
This morning’s gospel could be interpreted in different ways. For example, the connection which the lectionary makes between the reading from the book of Wisdom and Mark 5 highlights the fact the death and illness are not part of God’s design for creation, and that as a consequence God destroys these conditions every time he meets them in Christ. Instead, I would like to reflect with you on a broader theme which runs through the whole story; the theme of faith in the Lord Jesus.
Mark introduces two characters who approach Jesus to find healing; their situations are desperate and it would be easy to think that they both have lost all hope and so they go to Jesus thinking “Well, what do I have to lose!” But if we look closely to the text we see that this is not the case; and instead each character makes a statement of faith in Christ as soon as they approach the Lord. ‘Do come and lay your hands on her to make her better and save her life.’ (Mark 5:23) says Jairus; and ‘If I can touch even his clothes, I shall be well again.’ (Mark 5:28) says the woman to herself. For both Jairus and the woman faith is manifested by their words of trust in Jesus and by their actions. In other words their faith is manifested by the choice of approaching the Lord and trying to find healing through him. So, both characters give us an idea of what faith is; an assent and affirmation, a willing and intentional “yes” to the person of Jesus Christ and to his ministry.

As you probably know, I have never been overly fond of evangelical hymns, but there is one which fits this story very well. It sings, ‘O happy day that fixed my choice on Thee my Saviour and my God’ and indeed, this was a happy day for Jairus and the woman who, by opening the doors to Christ, by willingly and intentionally placing their faith in the Lord Jesus, find in him more than they could have ever hoped for. Certainly, their assent is somehow costly in both cases. Jairus, a synagogue official, has to humble himself before a man who was often at odds with the Jewish establishment, and he must face the peer pressure of more orthodox groups. The woman with the haemorrhage must brave rejection and insults from the crowds who knew her to be ritually unclean due to her illness. Yet, whatever the personal cost they faced at the time, by intentionally placing their faith in the Lord both characters are soon rewarded for their decision; for their choice, as it were.

So, how is it with us? Do we express our faith in similar terms? And when is the last time we have knelt and we have made and affirmation of faith like Jairus' and the woman's? When was the last time we said in prayer “Jesus, I trust in you”?
In the old rite for the Mass, and in the Book of Common Prayer, when the congregation stands to say or sing the Creed, they begin with the words “I believe in one God”. In this church we say “We believe in one God”. Yet, when we say the Creed, Sunday after Sunday, we often blurt out the words without really thinking about what we are actually doing.
The Creed is a powerful affirmation of faith, which should be a weekly renewal of our intentional “yes” to Christ… We stand we assume the posture of those who are ready and willing, and we reaffirm together both our individual and our corporate faith; we place our faith squarely and solely again in the one true God. In a sense, we could say, through the Creed we make a statement of faith much in the same way Jairus and the woman did in the gospel. If we do this in all honesty our faith will be genuinely revived, and we will find in God more than we could have ever hoped for. Each Sunday then, would be the “happy day that fixed our choice on our Saviour and our God”.

10 June, 2018

Homily for the Tenth Sunday in Ordinary Time (B) - I believed, and therefore I spoke

2 Corinthians 4:13-5:1
As we have the same spirit of faith that is mentioned in scripture – I believed, and therefore I spoke – we too believe and therefore we too speak. (2 Corinthians 4:13)
The passage of 2Corinthians we read this morning opens with an explanation of why St Paul is compelled to speak about faith and about the Lord Jesus in the way he does; faith is so embedded in him and it is such a powerful force that he cannot but write, speak, preach, and labour in every possible way to explain it to others and to bring Jesus to everyone he meets. Paul quotes psalm 116 in its Greek text as his justification – I believed, and therefore I spoke – but he quickly starts to use the plural form to include on just himself, but also every Christian in Corinth, and in turn, to include every Christian soul throughout the ages. We believe, and therefore we speak should be our own justification too for talking about faith and the Lord Jesus to others.

It’s easy for someone in a dog-collar to say that we should talk about faith, especially when people expect you to do so, or half-imagine you to be a God-botherer. Sayings such as “Religion should be kept private” and “One shouldn’t talk about politics or religion at the dinner table” are deeply engrained in our society and in the way we do things. So, I know who awkward that might seem for many people in the pews. But the truth of the matter doesn’t change, We believe, and therefore we should speak. And Paul gives a simple and practical pattern for the way everyone should learn to talk about faith. For example, when he speaks about hardships of the body, he is not doing so from a lofty height. He is talking from personal experience. Physically, Paul was not a very healthy person to start with, and even putting aside the persecutions he endured for the faith, the constant travelling, his daily work, and his ministry for the Church, must have frayed his body and tested his endurance to the limit. Yet, he says, that out of personal sufferings comes the knowledge that the Father, who raised Jesus from the dead, is at work within us. And it is out of this vulnerability and frailty we can speak all the more clearly and convincingly about faith. Later on, when Paul compares the human body to a tent fit for our earthly dwelling, he does so from the point of view of a serious traveller and – most of all – as a tent-maker…
we know that when the tent in which we live on earth is folded up, there is a house built by God for us… in the heavens (2 Corinthians 5:1).
The Apostle is able to draw links between what he does for a living (which in itself isn’t particularly Christian or newsworthy) and his faith; his daily life informs the way he believes and the way he can articulate his faith to others. Then we too could learn from Paul. How does our experience of testing or difficult times can shape the way we talk about faith? how can it encourage others in their trials? and how can our work or various activities ground the faith in our daily lives?

But I should say more about today’s readings. Some years ago a priest friend of mine wandered into his central London church only to find that the vestry had been broken into and a few items had been stolen from it. After the usual phone calls to the police and churchwardens he robed and went to the altar to celebrate a midweek Mass only to find, to his complete surprise, that the gospel reading appointed for that day was, ‘Do not store up for yourselves treasures on earth, where moths …destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven …where thieves do not break in and steal.’ (Matthew 6:19-20)
As Alanis Morissette would say, ‘Isn’t it ironic?’ Even from personal experience I can testify that such coincidences or clashes between what goes on around us and the lectionary are very common indeed. We could say that they are just mere coincidences, or be grateful to God for pointing us towards his Word at the times when perhaps we most need guidance and consolation.
I believe that this is also what is happening today with our readings. Not even a fortnight since Jill’s funeral, the past week has brought fresh sorrows to our church family as Father Colin passed away, but as we come to church to celebrate Mass and to begin a new week together our readings remind us of our faith in the final victory of God over death. In the eyes of the world Jesus looked crushed, broken, and condemned to an undignified death, but through the testimony of the Scriptures and through the eyes of faith we know that his rising from the dead is what gives us hope for the future. Human experience has been radically altered by this. We are given a new, final end for our earthly journeying; that is, as our second reading says, to be “raised and put at the side of the Lord Jesus with the saints” (Cf. 2Cor 4:14).

Like St Paul, we may feel the strain of sorrow and the weight of sufferings that we (or our loved ones) have to endure, but we ought to place our faith in and be comforted by the One who ultimately will see that things are made right. So …we know that when the tent in which we live on earth is folded up, there is a house built by God for us… in the heavens (2 Corinthians 5:1).

10 May, 2018

Homily for the Solemnity of the Ascension of the Lord (B) – Thy Kingdom Come

The Ascension of the Lord, apart from being an astonishing event in the life of Jesus, can somehow bring a little sadness or melancholy to some Christians. The Lord goes up to heaven, to sit at the Father’s right hand, back to the Father’s bosom from where he descended at his Incarnation, and we are left here; maybe looking up and wandering whether he sees us, hear us, or even care for us. But Jesus knew this sense of loss would come, and so he prepared his first disciples for the moment of this glorious departure. He said to them, ‘In a little while you will see me no more’ (John 16:16); to St Mary Magdalene, ‘Do not cling to me, for I have not yet ascended to the Father’ (John 20:20); and finally, before leaving, ‘Remember, I am with you always, to the end of the age’ (Matthew 28:20). The Lord indeed has gone us to heaven but, as he promised, he is still with us in many ways; the Holy Spirit breathes the life of Jesus in us, other believers represent and interact with us as Christ, the poor and the marginalised personify Jesus in the world, and most importantly the Lord is still with us in the Blessed Sacrament, in the Eucharist. So, tonight we can celebrate with joy Jesus’ return to the Father without feeling bereaved or abandoned by him. We can celebrate with joy at being with the Lord who is with us here and now on the altar. Here his presence is life-giving, constant, and real until the end of time; here we can physically hold on to his Body and cling to him as the source of all life and love.

But we don’t come, or we shouldn’t come, in the Lord’s presence alone. As we begin the 40 Hours we join the Thy Kingdom Come prayer wave which will sweep across the world over the next nine days, praying that more and more people will turn to Jesus in faith. Each of us is encouraged to pray for five specific people, that they might come to believe, and so we ought to come into the Lord’s presence with them, with their names on our lips and on our hearts.

In my opinion, one of the most beautiful and outstanding miracle stories of the gospels is the one of the man who was let down through the roof of a house (Mark 2:2-12 and Luke 5:17-26). In this story a group of people tries to get Jesus to cure their friend, but the house where the Lord is staying is completely packed and, try as they may, they can’t get the man (who is paralysed on a stretcher) to Jesus. So they cut a hole in roof of the house and lower their friend right in front of Jesus. And at this point the gospels say that the Lord ‘saw their faith’ and he both cured the sick man and forgave all his sins.

During these forty hours we are the people mentioned in the gospels. We are the ones who need to make every spiritual effort to get our friends, family, and neighbours in the presence of the Lord through our prayers. We are the ones to ask (in faith and on their behalf) that Jesus might free them from the paralysing sickness of religious apathy, atheism, and misbelief.

In the gospels Jesus saw their faith. He sees our faith now and he is here to heal, to cure, and, as the 1980s hymn goes, to minister his grace.