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"Being Saved" By One Another

In August, 1964, I was sent, with my newly-ordained classmates, to St. Anthony’s Parish, Detroit, MI, for a year of pastoral training. St. Anthony’s was a large east-side inner city parish, composed of Polish, Italian, Irish, Slovak, and German ethnic minorities. Though predominantly white, the neighborhood was in major transition, with more and more African-American people moving into the area.  About eight months before our coming to St. Anthony’s, the Precious Blood Missionaries, who operated the parish, along with a neighborhood Lutheran pastor, key people from Wayne County Catholic Social Services, the Catholic Youth Organization, and the Protestant Community Services in the area, embarked on a new, ambitious social service experiment: possibly the first of its kind in the nation, known as the Interfaith Community Center, officially launched in October, 1964. 

The idea was, first, to assess the needs of the people in the surrounding neighborhood, then to have agencies based at or working out of the Center address specific needs in a coordinated way. It was so successful that, later, the City of Detroit honored the Center with a Citation of Award recognizing its innovative work. In 1965 The Catholic World publication described the Interfaith Community Center as: “...the one outstanding example in the country of ecumenism in action, rather than [just] in dialogue or in friendship.”

The late Fr. Urban Hoorman, C.PP.S., our pastoral training director, recruited us early on, sending us out to take a door-to-door social survey of some 500 of the 1200 neighborhood families. In the few weeks before our classes began, we hit the streets in our collars and black suits to ask questions and gather information using a form designed by the Center.  It would be putting it mildly to say that our awareness of the “real” world was greatly enhanced! Only years later would we begin to appreciate not only the skills we developed, but more importantly the hands-on experience of being immersed in and confronting a radical societal and cultural shift in one of the major urban areas of the U.S.  We met all sorts of people and, predictably, we regaled each other and our mentors at dinner each evening with stories of bizarre humor and deep pathos.  

One day I was walking along the street and a lady was working in her yard.  She saw my collar and stopped me saying, “Can I ask you a question?”  “Of course,” I replied.  “Are you saved?” she bluntly asked. I sensed immediately that she was probably of a more fundamentalist persuasion and that this was a test!  “Why, yes, I believe I am,” I said.  “Well, how can you say that?” she wondered, it being fairly obvious that I was a Catholic priest, and that she was quite convinced that anyone like “that” was a lost soul! Luckily, our Scripture professors in seminary had done a superb job in teaching us, and the fruits of their labors were all stored fresh in our memory banks! Without trying to sound too self-assured, hard for most clergy, but especially for one newly-ordained, I tried to give her a reasoned and thoroughly Scriptural justification for my conviction about my personal salvation.  She listened intently during our short discussion, and in parting allowed, “Well, I can see that you’re a very sincere person.”  Somehow I don’t think my apologia stood the test in her mind, but at least our parting was polite and friendly.

The phrase “Being saved” can have a lot of different meanings. Biblical scholar Joseph Fitzmyer gives a concise summary of the meaning of salvation, especially as Luke envisions it in his Gospel: "By it”, says Fitzmyer, “he means deliverance of human beings from evil, whether physical, political, cataclysmic, moral, or eschatological, and the restoration of them to a state of wholeness." (Joseph A. Fitzmyer, The Acts of the Apostles, Anchor Bible 31 (Doubleday, 1998, p. 301)

The writer of John’s First Epistle today (1 John 3:16-24), whether John himself, who would’ve been advanced in years at this time, or a writer in John’s tradition, gets right down to the business of describing what our “being saved” by Christ means: “We know love by this, that [Jesus] laid down his life for us...” One need only look, not just at Jesus’ death, but at his whole life to see how Fitzmayer’s words about Luke apply here: Jesus delivered human beings from physical, political, cataclysmic, moral, and eschatological evil, restoring us to wholeness through self-giving love. In light of that, the writer of 1 John can also say: “we ought to lay down our lives for one another.” I doubt that there’s any more important message for our times than the message of today’s Scriptures, particularly the Epistle.

If, indeed, St. John wrote the First Epistle, he’d had close to 60 years to reflect on the words and actions of Jesus, and on how they applied to his Christian community, particularly in the light of some of the challenges to faith being experienced at the time this Epistle was written. From what we can gather, John’s consistant message was love as embodied in Jesus the Anointed One. He himself had been called “the beloved” disciple, and knew firsthand what a relationship with Jesus felt like. As he grew older he grasped even more deeply how the two-fold invitation which Jesus so often held out to people -- “Love God” and “Love one another” -- was the essence, the foundation of living as a follower of Jesus. 

John’s message continues: “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help? Little children, let us love, not in word or speech, but in truth and action.” A more literal translation from the Greek would be: “If anyone has the world's livelihood and sees a brother or sister in need, and shuts off compassion, then how does God's love abide in that person?” It’s a message that’s all but lost on the world’s religious and political establishments’ rich and powerful today, the entitled, the have’s, the 1%, who so glibly “talk the talk” publicly, but harden their hearts and stiffen their necks against “walking the walk” as Jesus did, and as John bids his hearers and readers to do.“Word and speech”, according to John, have to be made visible in “truth and action”.

John goes on to say that a sure gauge of whether we have these two things in synch for ourselves is that our hearts will “condemn us” if we don’t. The Greek notion is that what is deepest within us will be bothered, it’ll nag us, if we claim to love, but don’t prove it in how we act. Contrarily, if we do act on what we say we profess, we feel a freedom, a confidence, a “boldness before God”, as John puts it, to ask for anything we need, knowing that God will grant it. Think for a minute about the situation described in the first reading from Acts (4:5-12). , Luke tells us that Peter, John and the former crippled beggar, whom they’d just healed at the Temple’s Beautiful Gate by the power of Jesus’ name, have been arrested and taken into custody. They’re hauled before “rulers, elders, and scribes assembled in Jerusalem, with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high priestly family...” Who, but a person totally sure of the saving love of Christ could confront such an assembly with words such as Peter spoke: “...this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified...This Jesus is ‘the stone that was rejected by you, the builders...‘ There is salvation in no one else, for there is no name under heaven given among mortals by which we must be saved...” That bold and incriminating statement isn’t really posed just against the Jewish leaders, but also against the Roman Empire itself. At that time “salvation” was purported to be the gift which the emperor brought to the empire, as indicated in his imperial title of savior. Peter is directly challenging the empire’s claims in the name of the true Savior.

At the end of John’s passage in the Epistle, he reiterates two things which God expects of us: 1) “that we should believe in the name of his Son Jesus Christ”, and 2) “love one another”. Those who faithfully do this, he says, “abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.” It’s the Spirit which we see at work in Peter as he speaks the truth to power in Acts. It’s the same Spirit by which Jesus, the noble shepherd of today’s Gospel (John 10:11-18), is able to lay down his life for those of his one sheep-herd. In both cases, as John has told us already in the Epistle, it’s all about love: about the self-giving knowing between the Father and Jesus and between Jesus and us, the relationship with God and with one another, the mutual abiding in the love of the Holy Spirit, who enables you and me to love in truth and action, to boldly confront evil wherever it exists, and even to lay down our lives, really or symbolically, for God and for one another.

In 2006 an article entitled “Ties That Bind” appeared in The Christian Century (May 2, 2006, p. 18), written by Stan Wilson, pastor of Northside Baptist Church, Clinton, MS. He related that his church has a unwritten rule never to ignore a member’s basic needs. One evening he asked his Bible study participants why they’d never made this policy, which they all knew to be true, explicit. Why not make official a statement that, no matter how hard it gets, the members will be there for one another. Wilson says that he never got an answer at that Bible study, as if what he suggested was perhaps too embarrassing, or violated an unspoken taboo, or simply reflected fear of the future, or of one another, or of commitment. He goes on to say that he doesn’t doubt that his congregation love one another. He just wanted them to say so. “But”, he says, “voicing our commitment is risky and profoundly countercultural. Our culture runs on fear and disordered desire...What happens if a little congregation breaks the rules and removes the fear by promising to care for one another? 

We might reveal the risen Son of God, the Good Shepherd, the one who lays down his life for his sheep. 

With a living God loose in the world, we might no longer live in fear, and no longer believe that the world runs only when people look out solely for themselves. We might start to look out for one another, and violate one of the cardinal rules of our economic order. 

Easter has been known to evoke robust theological claims and rogue behavior. Peter and John annoyed the rulers and elders and were tossed in jail because they taught that in Jesus there is resurrection for those locked in the fear of death. 

That’s what can happen when people believe that the future is not theirs to secure, but belongs in the keeping of a Good Shepherd. They begin to live without fear.” 

   

  

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The Lion of Alexandria

The Church attributes authorship of the earliest Gospel to Mark the Evangelist, one of the 70 disciples of Christ, and the founder of the Church of Alexandria, one of the original four major Christian dioceses. 


A common tradition identifies Mark the Evangelist with John Mark of the Scriptures (Acts 12:12, 25; 13:5, 13; 15:37), though Hippolytus and others disagree. Mark is said to have become Peter’s interpreter, the writer of the first Gospel, the founder of the Church in Africa, and the bishop of Alexandria. According to Eusebius of Caesarea, Peter apparently chose Mark at some point and made him his travel companion and interpreter. Mark, having recorded "notes" on the sermons of Peter, utilized them in composing his account of the Gospel. 


Mark is said to have left for Alexandria in the third year of Claudius (43 AD), arriving there around 49 AD, some 19 years after the ascension of Christ. There he founded the Church of Alexandria, the descendant of which today is the Coptic Orthodox Church. Aspects of the Coptic liturgy are said to be traced back to St. Mark himself, the first bishop of Alexandria. According to Eusebius (Eccl. Hist. 2.24.1), Mark was succeeded by Annianus as bishop in the eighth year of Nero (62/63 AD), probably, but not definitely, due to his coming death. Later Coptic tradition says that Mark was martyred in 68 AD.


Mark's feast day is celebrated on April 25, and his symbol is the lion. In 828, relics believed to be those of St. Mark were stolen from Alexandria by two Venetian merchants and taken to Venice, where a basilica was built to house the relics. 


 On June 22, 1968, Coptic Pope Cyril VI of Alexandria sent an official delegation to Rome to receive a relic of St. Mark from Pope Paul VI. The delegation included ten metropolitans and bishops, seven of whom were Coptic and three Ethiopian, as well as three Coptic lay leaders. The relic was said to be a small piece of bone that had been given to the Roman Pope by Giovanni Cardinal Urbani, Patriarch of Venice. Pope Paul, in his address to the delegation, noted that the rest of Mark's relics remained in Venice. The next day, the metropolitans, bishops, and priests of the delegation all participated in the pontifical liturgy in the Church of St. Athanasius in Rome.  

Genocide Remembrance Day

Almighty God, our Refuge and our Rock, your loving care knows no bounds and embraces all the peoples of the earth: Defend and protect those who fall victim to the forces of evil, and as we remember this day those who endured depredation and death because of who they were, not because of what they had done or failed to do, give us the courage to stand against hatred and oppression, and to seek the dignity and well-being of all for the sake of our Savior Jesus Christ, in whom you have reconciled the world to yourself; and who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen. 

The Real Jesus

What if...the next time you came to the Eucharist, when it comes time to pass the Peace, you turn to the bearded man next to you, and as your eyes meet his, you suddenly realize that it’s none other than Jesus the Lord? How might you react: frightened? startled? embarrassed? guilty? Would you feel overwhelmed? full of peace? overcome with joy?

One thing is sure: you wouldn’t be indifferent! You’d feel many or all of the same emotions which, as Luke hints in today’s Gospel passage (Luke 24:36b-48), the Apostles must’ve felt.

Luke’s and John’s accounts about what happened the day Jesus was raised from the dead reflects what was going on some time after the Resurrection event itself. At the time they wrote, the average Christian was being confronted and challenged by non-believers with arguments that Jesus’ resurrection had never happened. The original by-word-of-mouth traditions, as well as the later written accounts of the four Evangelists, carefully interweave facts and data about the Resurrection with answers to these challenges and arguments in order to help the early Christian communities to stand firm in faith, “to account”, as the 1st Letter of Peter says, “for the hope that is in you.”

Luke records that Jesus’ followers become “startled and frightened” when Jesus himself is suddenly there among them. You’ll remember Jesus’ greeting, from last week’s Gospel: “Peace be with you!” Whenever Jesus comes and stands among us, which was his usual way of appearing to the disciples after the Resurrection, wherever he’s present, he brings peace. The disciples react as if they’d seen a ghost. They mistrust heir own eyes. Without their even saying a word, Jesus picks up on their anxiety and the unspoken fear and doubt in their hearts. He asks them “Why are you afraid and doubting?”

Perhaps the reason that even those who were closest to Jesus are troubled is that they, like us, get stuck in their panic, their fright, their fear. How can we trust our perceptions, or other people, when we so mistrust ourselves?

One of Luke’s purposes is to refute some specific mistaken ideas about Jesus which challenged the early Church, particularly the views of those whom we refer to as Docetists. Dokein in Greek means “to seem, to appear as”. The Docetists held that Jesus‘ body was a sort of phantom, that he really didn’t eat or drink, or die, but only seemed to do so. For them, matter was evil and, therefore,God’s Son couldn’t have taken on human flesh.

Luke is very clear about how real Jesus is: “Look at my hands and feet, that it is I myself; touch me and see.” Luke then makes a curious observation: “...in their joy they [the Apostles] were still disbelieving and still wondering.” Isn’t it strange how we frequently run around demanding proof from God? Then when God gives it to us, we find it hard to believe! We could imagine Jesus shaking his head in frustration and asking, “Do you have anything here to eat?” Maybe this was on a Friday, or perhaps his followers were still abstaining, because what they offer Jesus is some broiled fish! Ever the gracious guest, Jesus eats it while they watch! Surely a phantom doesn’t stand there eating fish and chips, but only a real person. And Jesus is definitely real!

The disciples are stuck, not only in fear, but in shallow faith. The evidence before them seems irrefutable. Jesus is standing there; they can touch him; they can see that he’s eating. Yet we get the impression that their hesitant joy isn’t out of any deep conviction about what his presence means or why he’s appeared to them, even though there’s some sense of security. He was dead and they were left alone and fearful. Now he’s back and everything will be OK...maybe.

You and I, too, can find ourselves “disbelieving for joy”. It’s easy to get caught up, anesthetized almost, in the security of wearing the label of “Christian”; the security of feeling emotionally righteous simply because we go to church and share the sacraments; the security of feeling safe because we say our prayers and do all the right things. All of that, surely, is a start, but it’s not necessarily a very deep level of faith. In fact, it risks becoming a false joy, a false security, a false faith, because like Linus, of Charles Schultz’s Peanuts fame, we can use our Christianity as a sort of security blanket.

Once Jesus‘ followers could accept his real presence, Jesus could move them on to the real meaning and purpose of his visiting them. He says, “Remember what I told you when I was with you, how what was written in the Law, the Prophets, and the Psalms must be fulfilled.” Luke then observes: “He opened their minds to understand the Scriptures...”, and tells them that the suffering, risen Jesus’ repentance and forgiveness is to be preached to all, beginning in Jerusalem. “You”, he says, “are witnesses...” A witness testifies to or attests to a fact or a truth. Sometimes facts or truths are observable; sometimes they’re attained by reasoning or by faith. Jesus presents himself in both ways. His is a complete revelation of who he is, the Risen Lord.

Louis Evely writes: “We act as though we are specialists in bad news, when in fact we have been told by Christ that we are to be the bearers of glad rejoicing.” True joy is the counterpart of firm faith. As Luke records it, Jesus teaches us the real lesson of the Resurrection, of Easter: that the joy which he calls us to share among ourselves is precisely our sadness, our fear, our inadequacy, our shallow faith overcome: overcome by the reality of Jesus the Risen Lord who comes and stands among us.

It’s this to which the Risen Jesus calls you and me to be witnesses. We’re assured that our fear, sadness and weakness is overcome because our faith is anchored in the reality of Jesus who stands with us, here and now, and always. The One who “was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands...” (1 John 1:1) -- that is the One whom we proclaim. This real man who is also God’s Son has taken our humanness, our weakness and evil, and overcome it. Through the blood of his Cross Jesus enables you and me to be whole, complete and sound. To the extent that we accept his reality and presence in our own lives, to that extent we can share his message and his presence with one another. Our mutual witnessing is necessary for the resurrection always needing to happen in each of us, always some human weakness, or fear, or sadness needing to be overcome.

In today’s Collect we asked, “...Open the eyes of our faith, that we may behold him in all his redeeming work...” As you and I turn to one another in peace this morning, let it be a genuine sign of faith in Jesus who comes and stands among us, and of our commitment to do our part in fulfilling “his redeeming work”.  

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