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Chris (email link at the bottom of each page)
Marriage in Heaven21-11-2020, 17:42eternal, glory, love, perfection
Apocalypse 11:4-12 • Psalm 143(144):1–2, 9–10 • Luke 20:27–40
Jesus incurred the wrath and indignation of two groups in Israel: the Sadducees and the Pharisees. Each group was intent on trying to trip Jesus up, catching him out, boxing him into a corner. The Sadducees, unlike the Pharisees, did not believe in the resurrection of the body. They approached Jesus with all the arrogance of an elite professional religious caste and put before him a disingenuous conundrum all wrapped up as a sincere query about the levirate law on marriage. According to this law a dead man’s brother was obliged to marry the widow, who could then bear a child so that the deceased brother’s line and estate would be retained within the family and his lineage would continue into posterity. The Sadducees were trying to back Jesus into a corner, hoping that he would either renounce the resurrection of the body or condone polyandry (where a woman has more than one husband).
True to form Jesus transcended the question but seized the moment to teach about the afterlife. In heaven the institution of marriage will be succeeded by a new kind of relationship with God and with each other, which, despite us having a new body, does not involve procreation. We believe in the salvation of the whole person, body and soul, and although there is no marriage in heaven, we believe that we will be reunited with our loved ones.
For those who have had an unfortunate experience of earthly marriage, perhaps having suffered separation, divorce or other adverse circumstances, this prospect might not be a favourable one. But in the passage from temporal to eternal on the good will remain – evil falls away – and the love that once united a couple remains. Defects, misunderstandings or suffering will fall away. Indeed this very suffering, accepted with faith, will transformed into glory. Many spouses will experience true love for each other only when they are reunited in God, and with this love there will be joy and fulness of the union that they might not have known on earth.
In God all wıll be understood, all will be forgiven and all will be well.
Lord, you are the resurrection and the life. Death is not the end, but the beginning of life, life to the full.
From Bible Alive
The meaning of Christ, by St Paul03-11-2020, 07:18God-man, love, sacrifice, Witness
Philippians 2: 5-11
In your minds you must be the same as Christ Jesus: His state was divine, yet he did not cling to his equality with God but emptied himself to assume the condition of a slave, and became as men are; and being as all men are, he was humbler yet, even to accepting death, death on a cross. But God raised him high and gave him the name which is above all other names so that all beings in the heavens, on earth and in the underworld, should bend the knee at the name of Jesus and that every tongue should acclaim Jesus Christ as Lord, to the glory of God the Father.
A note from the Life Application Bible:
2:5-11 These verses are probably from a hymn sung by the early Christian church. The passage holds many parallels to the prophecy of the suffering servant in lsaiah 53. As a hymn, it was not meant to be a complete statement about the nature and work of Christ. Several key characteristics of Jesus Christ, however, are" praised in this passage: (1) Christ has always existed with God;
(2) Christ is equal to God because he is God (John 1:1ff; Colos- sians 1:15—19);
(3) though Christ is God, he became a man in order to fulfil God’s plan of salvation for all people;
(4) Christ did not just have the appearance of being a man — he actually became human to identify with our sins;
(5) Christ voluntarily laid aside his divine rights and privileges out of love for his Father;
(6) Christ died on the cross for our sins so we wouldn’t have to face eternal death;
(7) God glorified Christ because of his obedience;
(8) God raised Christ to his original position at the Father’s right hand, where he will reign for ever as our Lord and Judge.
How can we do anything less than praise Christ as our Lord and dedicate ourselves to his service!
Jesus and the Pharisees26-10-2020, 14:36love, spirit, suffering
Today’s Scripture packs two strikingly different ideas into one reading: healing and hypocrisy. The healing is of a woman who had been crippled for eighieen years, and the hypocrisy is on the part of a synagogue official who cannot see what is happening right before his eyes – a woman being miraculously freed from her terrible pain and suffering. The synagogue ruler had been too crippled by the letter of the law to recognize the true spirit of the law.
The Pharisees allowed animals to be taken care of on the Sabbath (see Luke 14:5), so why should they begrudge a sick woman this extraordinary and wonderful gift of God? Such harsh, legalistic and quite frankly mean behaviour from so-called religious people is staggering, isn’t it? What had happened to their understanding of God and their understanding of the dignity of the human person to make them think like this?
Yet it is perhaps too easy to be judgemental and harsh towards the Pharisees. We can ﬁnd ourselves saying to God, ‘I thank you, God, that I am not like these Pharisees because I would not let myself become so confused and legalistic that I applied the letter and not the spirit of the law.’ To think like this is, of course, to have fallen into the same trap! Make no mistake, Jesus loved the Pharisees – it is obvious from his eagerness to correct their thinking.
To live in the Spirit we need to be very clear about two things: the first is that God loves everybody, and the second is that every human being is created in the image and likeness of God and God wants the best for everybody. The Pharisees made the error of assuming they knew how God thought, but they could not have been more wrong. Jesus came to set us all free because we all need to be set free. The Pharisees’ religion had made them narrow-minded and mean-spirited, whereas the Spirit makes us big-hearted and generous. The Pharisees’ religion had made them hypocrites (a very real tension for all religious people), but the Spirit convicts us of our sin and makes us grateful and forgiven sinners in continual need of God’s healing and mercy.
The all-sufficient Physician of humanity, the Saviour, heals both body and soul. (St Clement of Alexandria)
From Bible Alive
Ephesians 4:32-56 • Psalm 1:1–6 • Luke 13:10–17
Love16-09-2020, 07:01charity, faith, hope, love
The Nativity of the Blessed Virgin Mary08-09-2020, 07:54covenant, love, Messiah, obedience, worship
Romans 8:28–30 • Psalm 12(13) • Matthew 1:1–16, 18–23
Readers of the Bible are tempted to skip the ﬁrst sixteen verses of Matthew’s Gospel. After all, it’s just a long list of names! Although, in recent years, there has been a renewed interest in tracing one’s family tree, genealogies are often viewed as superﬂuous by a generation that prides itself on being future-oriented and forward-looking. To ancient peoples, however, genealogies were of immense importance. Genealogies were the means by which Bible- time Jews traced their ancestry right back to Abraham, thus reassuring themselves of their position as rightful heirs of God’s covenant promises.
Matthew’s opening phrase ‘An account of the genealogy...’ reads, literally, ‘the book of the genesis. . . ’ , an expression that echoes Genesis 2:4 in' the Septuagint (the Greek translation of the Old Testament) and would have been very familiar to Matthew’s original readers. By employing this phrase in connection with the Messiah, Matthew sets Jesus in the context of what God had been doing from the earliest days.
Matthew’s genealogy is constructed around three key periods in Israel’s history. Abraham and David recall two crucial covenants (Gen. 12:1ff; 2 Sam. 7:12ff) that significantly shaped Jewish identity. The Babylonian Exile (referred to in yerses 1 1—12) called into serious question these covenant promises – since the land was lost and the House of David no longer ruled. So, after their return from exile, the Jews eagerly awaited the coming of a Messiah who would fulfil the promises given to Abraham and David. Against this backdrop Matthew announces the ‘genesis’ of the one who would bnn'g to fruition these promises: .‘Jesus the Messiah, the son of David, the son of Abraham’.
The genealogy climaxes with the mention of Joseph. Tradition suggests that Mary, too, was of the House of David. But since lineage was established by the male line, in order for Jesus to be proclaimed a true ‘son of David’ Joseph had formally to adopt him. In verse 18, the word translated ‘birth’ is the same as that used in verse 1 (literally, ‘genesis’). The story that follows is not so much a birth story, but an extension of the genealogy which establishes Jesus’s rightful place in the messianic line.
‘At the foot of the cross Mary became our mother. Just before he died, Jesus gave his mother to St John, and St John to his mother. And so, all of us become her children.’ (St Theresa of Kolkata)
Come and Eat02-08-2020, 07:18eat, food, love, soul
The main focus is Matthew's version of the feeding miracle — or rather his first version, as another occurs in 15:32-39. A number of key points emerge. As is so often the case, the ever-human disciples do not respond fully to the challenge that confronts them, and therefore Jesus instructs them: ‘you give them something to eat’ (v. 16). In so doing, he trains them to be more confident, to become the leaders they will have to be after he has gone.
Next Jesus blesses, breaks and gives out the bread. lrnplicitly, Matthew evokes for his contemporary readers and listeners the ritual of the Jewish meal. At the same time, the formula anticipates the Last Supper, and therefore the Eucharist of the New Covenant. We should also pay close attention to the words ‘ﬁve thousand men, besides women and children’ (v. 21). This addition raises the total of people fed by Jesus to between 20,000 and 30,000 — a very sizeable portion of the Jewish population of Palestine at that time, estimated to have been about half a million.
We see, then, a precise chain reaction. Jesus, for all his own personal loss, is touched by the needs of the people. He reaches out to touch them, to heal and to feed them. These same actions anticipate the Eucharist. Today, through that very feast we too can join in spirit the tens of thousands of people we have heard about in today’s Gospel: we too Will be fed by the Good Shepherd. So we do well not to drift away!
And from the first reading of today, Isaiah 55: 1–3, we have the lesson that God will provide us with what we need:
(Feast) St Mary Magdalene22-07-2020, 07:14equality, faith, grace, love, women
Today we celebrate the feast-day of one of the greatest women in the whole of the Bible. Clearly, Mary, Mother of God, has pride of place because she is our mother in faith. Mary Magdalene, however, can be seen as our sister in faith.
Of course, Mary Magdalene is often identified as being a woman of ill-repute, a prostitute no less, but there is no record of this in the Scriptures. We are simply told that seven demons were cast out of her (Luke 8:2; Mark 16:9). Quite why the reputation of this magnificent woman and example of the Christian life should have been imputed with this slur is hard to figure out. Was it hearsay? What we do know for sure is that the Lord delivered her from whatever bound her. Some suggest that it could have been a complex illness of some kind or maybe even some mental suffering or anguish. From that time on she dedicated her life to following Christ.
The Evangelists are especially sensitive to Mary’s closeness to the Lord during his last days on earth. She remained with him at the foot of the cross, staying when all the disciples except John had fled.
She was at his burial and, most striking and significant of all, she was a witness of the Risen Lord. God confounded the wisdom of an age in which women were regarded as second-class citizens and were not considered to be reliable witnesses in court. Ancient societies were misogynist and patriarchal, but God showed that this way of thinking to be a nonsense in the kingdom of God. Consider that God chose Mary to be the first person to witness the greatest event in human history — the resurrection — before Peter and the other disciples. We venerate her for this.
Mary can be seen to represent all women since the beginning of time who have witnessed Christ’s resurrection in their lives. In a way, in the kingdom of God, whether we are male or female is not an issue: we are equal before God, but we have different roles, different charisms and different strengths. Mary’s role was to support the Lord — it was a role of love and service, and this is the legacy she has left us. Today we cherish her memory, celebrate her life and strive to emulate her courageous witness.
Lord God, help as to follow the example of Mary Magdalene and live a life of humble service, sincere repentance and courageous witness for Christ.
The Father Knows the Son15-07-2020, 07:00Holy Spirit, knowing, love
God's Delight05-07-2020, 08:12delight, knowledge, love, revelation
from Bible Alive
Only God can Forgive Sins02-07-2020, 07:52brokenness, chances, forgiveness, healing, love, Rolheiser, sin
“. . .if the Catholicism that I was raised in had a fault, and it did, it was precisely that it did not allow for mistkes. If you made a mistake, you lived with it and, like the rich young man, were doomed to be sad, at least for the rest of your life. A serious mistake was a permanent stigmatization. We need a theolgy of brokenness. We need a theology which teaches us that even though we can’t unscramble an egg, God’s grace lets us live happily and with renewed innocence beyond any egg we may have scrambled. Every time we close a door, He opens another one for us . . .
"We need a theology that teaches us that God does not just give us one chance, but that every time we close a door, God opens another one for us. We need a theology that challenges us not to make mistakes, that takes sin seriously, but which tells us that when we do sin, when we do make mistakes, we are given the chance to take our place among the broken, among those whose lives are not perfect, the loved sinners, those for whom Christ came. We need a theology which tells us that a second, third, fourth, and fifth chance are just as valid as the first one. We need a theology that tells us that mistakes are not forever, that they are not even for a lifetime, that time and grace wash clean, that nothing is irrevocable. Finally, we need a theology which teaches us that God loves us as sinners and that the task of Christianity is not to teach us how to live, but to teach us how to live again, and again, and again."
from Ron Rolheiser
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