Homily for 4 Lent C - March 14, 2010

My sisters and brothers, God offers us all a wonderful homecoming; but will we be a gracious as our Divine host?

In our reading from Joshua the people of Israel take possession of the land of Canaan! Their wandering are over, home is with in their grasp. Perhaps “disgrace of Egypt” refers to the abject social status the Israelites had there; as slaves. Regardless, God is saying: my rescue of you is complete. In thanks for God’s gift of the Promised Land, the Israelite men are circumcised; apparently this was not practiced during their wanderings. Also, the whole community celebrates the feast of Passover. Now that they have entered the promised land, “Manna” is no longer needed, they can now live off the harvest. One life ends, and another begins.

In his second letter to the Corinthians, Paul rhapsodizes on the forgiveness (reconciliation) we have in Christ. He understands this as Christ having taken away our unworthiness and made us worthy - through his self sacrifice. Paul, no longer judges anyone by worldly standards (“human point of view,” as he once did (when he was a Pharisee). He now sees Jesus as the risen one, the reconciler and has completely changed his point of view.

By “new creation,” Paul is probably referring to a new standard of judgment, set by Christ for the Church. They have been radically changed through the process of reconciliation, of Christ returning humankind to oneness with God.

Our Gospel is the well known story of The Prodigal Son. It is about the return of the selfish play boy to his father in repentance and the anger of the still selfish, “Do-gooder,” older brother. Who was simply self-righteous not truly good.

The context of the story is that: the dregs of society (“tax collectors and sinners”) are coming to Jesus. This causes the religious leaders (“the Pharisees and the scribes”, v. 2) to wonder whether Jesus sees anyone as beyond God’s mercy. To explain, Jesus tells three parables: the Lost Sheep, the Lost Coin and the Lost (or Prodigal) Son. In all three, the recovery of what was lost is cause for rejoicing. In other words, there are no limits to God’s mercy.

Culturally, the Prodigal Son story has several elements that are out of the ordinary: 1, for a son to ask his father for his share of the inheritance would be like a death wish; 2, no older self-respecting Jew would run to his son; 3, a father would typically demand a full display of repentance, not the short form apology we see in this story.

Clearly Jesus tells a somewhat unrealistic story to make a point.

Returning, reconciling or home coming are powerful themes today. Israel (under the military leadership of Joshua) clams possession of Canna (the promised land). The Prodigal Son sees the err of his ways and makes a penitent return home. God, as father of the prodigal receives him warmly. God, guides and empowers Joshua to lead the people in reclaiming their home of their ancestors.

We have all had the experience of apologizing for mistakes and wrongs done. Many of us have experienced some kind of homecoming. Weather returning to our old school or home town after an absences or some other contexts. They are often bitter sweet experiences. We are joyful to see old friends and family, to see the old favorite haunts, but people and places do change - its never really the same as we left it. There can even be individuals who harbor old grudges and simply won’t forgive. Others may become jealous of how we have changed or simply wish we had stayed gone. Our prodigal Son story is like that. The older brother would not let go of his resentment and would not forgive his younger brother. But the power of this story is not just that it demonstrates the lavish forgiveness that God offers the returnee, but it also reminds us, who not strayed, or came back earlier, that we are called by God to extend that same kind of forgiveness that we have received.

This week, let us ask God for the grace we need to accept both the forgiveness God give us and the forgiveness God gives to other.

Homily for the 2nd Sunday of Lent C

A four year old spilled his cola on the rug and wanted to clean up the mess himself. So his mother told him that the mop was just outside the back door. Quickly, he ran to the door, but realized that it had become dark outside. Suddenly scared, he told his mother what the problem was. Assuring him, she told him that Jesus is everywhere, even in dark places, and that he should trust Jesus to protect him. This put a smile on his face! So, he opened the door just enough to poke his head outside and called out "Jesus, if you're out there, could you pass me the mop?"

My brothers and sisters, we are called to grow in our trust of God and have powerful examples in today’s readings about Abram and Jesus himself.

Our first reading today retells the story of the original covenant between God and Abram (Abraham). It is the founding moment of Israel’s relationship with God. It is really two stories of gifts from God woven into one: the promise of limitless descendants and the gift of land. The custom of the day was that if a man’s wife did not bear him a son, his chief servant (Eliezer) could inherit.

The author’s expression: “the word of the LORD came to ...” is later used to describe the prophets. Abram is clearly seen by the author as a prophet. Abram puts his trust in God’s promise; in this way, he establishes a right relationship (“righteousness”) with God.

Going between the two halves of sacrificial animals signified that if a party broke the agreement, he could expect to be dismembered. A truly graphic and, by our modern standards, barbaric way to enter a contract. However the level of commitment that is depicted is undeniable. God’s presence here is symbolized by fire. Interestingly, only God has obligations under the pact, so only God passes between the “pieces.”

In our second reading, Paul encourages the Philippians to “stand firm” in the Lord, i.e., keep their faith in the Lord strong. Paul has written: “I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death.” He has not yet fully understood Christ, but he presses on towards the goal of being with Christ when he comes again. He makes the point; this is how “mature” Christians should think. Finally, he offers himself as an example of centering oneself in Christ, even in times of suffering. At the time Paul writes this he is in prison.

In the gospel story we just heard, Jesus is warned of a plot against his life. Not all the Pharisees were enemies of Jesus. His response to the threat is bold. But then he quickly turns to morning over the thought of dying in Jerusalem as did the prophets before him. If only the Holy City would accept the messengers of God who are sent to it.

Earlier, someone asked: “Will only a few be saved?” Jesus has warned that few who have eaten with him will enter the Kingdom; many apparently pious people will be excluded for just cause while others, from across the world, will be included. The point being that we must keep ourselves invested in God and the virtuous life we are called to live. Jesus’ own example of continuing his ministry and progress toward Jerusalem, despite the plots against him, is a powerful example. We are to invest the same trust and dedication in God.

Abraham's earlier example stands before us in the same manner. Trust in God, faith in God, or personal investment in God is virtuous and necessary. I have often explained it this way: Believing in God simply means that we accepted the existence of God without scientific proof. Faith is much more. Faith is trusting is God’s guidance about how we ought to live our lives and going forward in that way of life.

Let us go forward together; trusting God to guide us, inspire us and empower us for the mission we have been given.