Jesus Is All
The Seventh Sunday
of Easter: April 17, 2016 (Year C)
(for dioceses that celebrate Ascension
Thursday on Thursday)
Ask yourself...
How do I
feel during the Gloria at Mass, when
we are saying or singing the words, “You
are seated at the right hand of the Father!”? Does this fill me with
confidence? Does it make me feel connected with Jesus?
Consider this...
The Entrance Antiphon is a prayer based on a
fact. The prayer is, “Lord, hear my voice when I call on you.” The fact is that
Jesus is “seated at the right hand of the Father” to do just that. He has
triumphed. He has entered into glory. And now this Jesus, who chose to become
one of us, a member of our sinful human race; who walked and talked and slept
on the ground with his disciples and said, “I do not call you servants any
longer, but friends,” is there with the All High God, “seated at the right hand
of the Father,” to take our part, plead our case, intercede for us and answer
our prayers. He promised, “the Father will give you whatever you ask him in my
name.”1
And so
we conclude the Opening Prayer — and
all our prayers — saying, “We ask this through
our Lord Jesus Christ, your Son, who lives
and reigns with you and the Holy Spirit, one God, for ever and ever.” This is the source and affirmation of
our confidence. As the Responsorial Psalm
declares, Jesus, our Lord, “is king, the
most high over all the earth.”
At God’s right hand
Acts 7: 55-60 tells us that Stephen,
threatened with death, had the courage to bear witness to the Gospel because,
“filled with the Holy Spirit,” he looked up to heaven and “saw Jesus standing
at the right hand of God.” As they began stoning him to death he prayed, “Lord
Jesus, receive my spirit.” This was a prayer based on a fact: the fact that
Jesus is “seated at the right hand of the Father.” Prophets need this.
As
“prophets,” consecrated by Baptism to bear witness
to Jesus, we are in danger of being “stoned” — ridiculed, rejected, attacked —
every day. Prophets base their words and actions, not on what people accept or
take for granted, but on the “New Law” of Jesus. Prophets ask before every
decision, not “Is this right or wrong?” but “Does this bear witness to the
values taught by Jesus?” This makes prophets “different,” and people feel
threatened by those who are different. That is why, if we intend to be faithful
to our baptismal consecration as prophets, we must be prepared to be
“martyrs.” (The word “martyr” is just
the Greek word for “witness”).
There is one God:
In John 17: 20-26 Jesus prays that his
followers “may become completely one, so that the world may know that you have
sent me.”
Those
who truly believe that God is one cannot be divided among themselves. When we
say, “We believe in one God,” we don’t mean simply that there just doesn’t happen
to be any other. Monotheism is based on the recognition that if God is God —
that is, the Creator and Source of all that is — there cannot be more than one. Everything that is must come from him; all
that is good, true and beautiful must pre-exist in some way in him and be found
in him. In other words, there is nothing “more” outside of him. In terms of
value, no creature is “in addition to” God. If we have God we have All.
That is
why the Great Commandment is the logical consequence of believing in one God:
"'You shall love the Lord your God with all your heart, and with all
your soul, and with all your mind.”2
If God is All, there is nothing outside
of God to love that adds anything to what we love in him: all that we love is
found in God, and we must love God in everything and in everyone else and love
all other beings “in God,” as included in him.
This is
why those who see God in heaven can never turn away from him or sin. They
remain free, but since they already see all truth and possess all good in God,
there is nothing that could tempt them away from him, nothing to turn to that
they do not already have.
And this
is why those who believe that God is One should be united among themselves. If
they love God as their All, then there are no other values to focus on that can
divide them. If their allegiance is to God alone, they cannot give allegiance
to any faction that is pursuing one limited set of values to the exclusion of others.
For those who worship God as One—which necessarily means as All—any division is
idolatry.
When the
church in Corinth was quarreling, St. Paul wrote to them, “Each of you says, ‘I
belong to Paul,’ or ‘I belong to Apollos,’ or ‘I belong to Cephas,’ or ‘I
belong to Christ.” And he drew the obvious conclusion: “Has Christ been
divided?”
He
continued, with some sarcasm, “Indeed, there have to be factions among you, for
only so will it become clear who among you are genuine.” Those who cause
division are obviously not focused on God as All. They are fighting for some
particular value of their own in distinction from him. Whether they are
idolaters or rejecting others as idolaters, it is evident that all are not
adoring God as One and submitting all they are to him. 3
Jesus
prayed for his disciples, “May they all be one… as you are in me and I am in
you.” If we believe God is One, we must be one with each other. If not, we are
idolaters, preferring the part to the whole. 4
For
Paul, Eucharist is the great sign and
proof of unity. If we truly “discern the Body of the Lord” — present, not only
under the signs of bread and wine on the altar, but also in all gathered around
the altar who have become his true Body by Baptism — then there will be no
divisions among us. Specifically, there will be no division between rich and
poor. St. Paul condemns the scandal that “when the time comes to eat, each of
you goes ahead with your own supper, and one goes hungry and another becomes
drunk.”
If we
are concerned only about ourselves, focused on what we will “eat or drink, or
wear,”5 providing for ourselves abundantly, and even to excess,
while others go hungry, Paul says that when we come together, “it is not really
to eat the Lord's supper.” Rather, it is to make ourselves “answerable for the
Body and Blood of the Lord…. For all who eat and drink without discerning the Body—without
recognizing all present as equally the Body of Christ—eat and drink judgment
against themselves.”
The “Body
of the Lord” that Paul has in mind here is not just Jesus in the Eucharist, but
Jesus in the members of his Body on earth. We are “answerable” for the
well-being of our brothers and sisters; and if we fail to provide for them as
we would for Jesus himself, we are failing to recognize “the Body of the Lord.”6
Divisions
and factions among Christians are a sign that we are not truly recognizing God
as One; that we are in fact, whether we admit it or not, idolaters. We do not
love the Lord our God as All.
In the
same way, if there are rich and poor among us, this is also a sign that we are
idolaters, because we let possessions become a source of division among us —
separating us both from each other and from God. We take for ourselves what we
deny to the Body of Christ. We provide for ourselves as if we were distinct
from the rest of the Body, not recognizing that “in Christ” we are one — one as
the Father is with Jesus and Jesus is with the Father.7
Any
country that claims to be predominately “Christian,” but in which there is a
significant and glaring difference between the rich and the poor, is Christian
only in name. And when its privileged come together to worship on Sunday, they
are not truly affirming in their hearts that God is One or “discerning the Body
of the Lord.”
St.
James asks, “What good is it, my brothers and sisters, if you say you have
faith [add: “in the presence of Jesus in the Eucharist”] but do not have works
[that show you recognize his presence in other people]?
Can faith save you? If a brother or
sister is naked and lacks daily food, and one of you says to them, “Go in
peace; keep warm and eat your fill,” and yet you do not supply their bodily
needs, what is the good of that? So faith by itself, if it has no works, is
dead.8
But any
prophet who says this likely to be stoned!
Jesus is All
In Revelation 22: 12-20 Jesus leaves no
doubt that he is the infinite, eternal God: “I am the Alpha and the Omega, the
First and the Last, the Beginning and the End.” This is the faith that empowers
prophetic stance.
1John 15:15-16.
2Deuteronomy 6:5; Matthew 22:37.
31Corinthians 10:13; 11:19. And see Titus 3:9-11; Jude 1:1-25.
4When Jews,
Christians and Muslims — who all affirm that God is One and accept the Great
Commandment (the word “Islam” means “submission” to God as All) — are at war,
our first question should be, “If we are willing to kill for anything or deny benefits
to others until they hate us enough to kill us, do we really believe God is
One?”
5See Matthew 6:25.
6See Genesis 4:9; Matthew 25:31-45; Luke
16:19-21. 7John 9:37; 10:30; 13:20; 17:11,
20-23.
8James 2:14-17.
Insight:
Can
I draw courage from knowing Jesus is
“seated at the right hand of God”?
Initiative:
When
you take a prophetic stance, image Jesus in power and glory.
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