MARCH 11TH, 2018: FOURTH SUNDAY OF LENT II Chronicles 36:14-16, 19-23
Ephesians 2:4-10
John 3:14-21 At times I’m criticized for giving “depressing” homilies. Probably a valid critique. I suppose one reason for my bleak approach to preaching is that I try to give homilies based on the Scripture readings of the day. As any serious student of the Bible knows, our sacred authors are normally motivated to write only when they surface problems in their communities. Rarely do any of these unique individuals sit down on a beautiful, sunny day, no care in the world, put stylus to papyrus and produce an inspired work. Should they have background music playing as they write, I’m certain it would be a specific cut from The Music Man: “Trouble, trouble, trouble! We got trouble right here in . . . .” Our Chronicles author leaves no doubt about the trouble he’s facing. Though the Chosen People have recently been freed from their Babylonian Exile, many in his community seem to have forgotten what originally triggered that nation-changing experience. He clicks off their offenses. Turning from Yahweh, practicing idolatry, introducing pagan worship in the Jerusalem temple are just a few of their blatant sins. But the most horrendous of their transgressions is one we Catholics were never taught to confess: ignoring and mocking the prophets in their midst. They “. . . scoffed at Yahweh’s prophets, until the anger of Yahweh against his people was so inflamed that there was no remedy.” Accustomed to obeying canon law, papal decrees, and episcopal regulations, we easily forget the normal way God’s will is discovered in Scripture is by surfacing and obeying the prophets God continually sends to us. Not knowing the five (or six) rules for distinguishing real prophets from fake prophets is as inexcusable as not knowing the difference between mortal and venial sin. Yet I’d hate to give an exam on the former to a normal Sunday Mass crowd. (By the way, rarely are any religious institution’s administrators prophetic. According to Paul of Tarsus, prophecy and administration are two distinct gifts of the Spirit, almost never given to the same person. Prophets usually make lousy administrators; administrators, lousy prophets.) The Pauline disciple responsible for Ephesians addresses a different problem. Seems some in his community are looking at salvation as something they’ve accomplished through their own actions; not something the risen Jesus freely offers. He reminds his readers, “By grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast.” Our good works don’t cause salvation; they’re simply the things saved people do. Of course, as the late Marcus Borg pointed out in Speaking Christian, biblical salvation doesn’t refer primarily to “getting into heaven.” It’s a much broader concept. John agrees. He points out in today’s gospel pericope, that eternal life isn’t an experience which begins after our physical death; it’s already starting right here and now. The evangelist struggles against those who believe “the light” is still in the future. For those who believe, it’s already at work in their daily lives. One last point. Notice what our Chronicles author says about Cyrus. Though this 6th century BCE Persian king isn’t even Jewish, he’s the person Yahweh has designated to liberate the Chosen People from the Babylonian Exile. One constant message of biblical prophets – one with which conservatives have huge problems – is that God can work in our lives in many different ways through many different people. I once asked Carroll Stuhlmueller about his view of current prophets. Refusing to share his list, he replied, “If I told you, and my names ever got out, I’d never again be permitted in any Catholic pulpit for the rest of my life!” Now that’s a problem!
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