The Lord God has opened my ear, and I was not rebellious, I did not turn backward. I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting. The Lord God helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame; he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me. It is the Lord God who helps me; who will declare me guilty? All of them will wear out like a garment; the moth will eat them up.
I love the Lord for he has heard
the cry of my appeal;
for he turned his ear to me
in the day when I called him. (R./)
They surrounded me, the snares of death,
with the anguish of the tomb;
they caught me, sorrow and distress.
I called on the Lord's name.
O Lord my God, deliver me! (R./)
How gracious is the Lord, and just;
our God has compassion.
The Lord protects the simple hearts;
I was helpless so he saved me. (R./)
He has kept my soul from death,
my eyes from tears
and my feet from stumbling.
I will walk in the presence of the Lord
in the land of the living. (R./)
What good is it, my brothers and sisters, if you say you have faith but do not have works? 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. But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I by my works will show you my faith.
Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?" And they answered him, John the Baptist; and others, Elijah; and still others, one of the prophets." He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." And he sternly ordered them not to tell anyone about him. Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He said all this quite openly.
And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, "Get behind me, Satan! For you are setting your mind not on divine things but on human things." He called the crowd with his disciples, and said to them, "If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.
Today, Jesus tells us "no cross, no crown." There can be no Easter without a Good Friday. Everything that happened to Jesus had been foretold by the prophets long before. He came for a purpose, and, as his life unfolded, it became clearer to him what that purpose was. It may seem strange to put it that way, but, for my own spiritual growth, I like to think that Jesus discovered more and more about his mission as time went on. Don't forget, he did take on our humanity, and I would be slightly uncomfortable with someone who knew exactly every detail of life well in advance! I'm not sure I could relate to that as being realistic, or being anything near what I myself experience.
Many of our sins of omission in life are the result of our fear to face up to something, unsure what it will cost us. We want to get to Easter, and bypass Good Fri., but this cannot be done. No cross no crown. It is the short-term pain for the long-term gain. There is a cost in Pentecost, and living my Christian vocation involves facing up to the fact that I have to die to myself many times in the service of others. This prospect can cause me to hold back, to delay, to try to avoid. I put off facing up to something I should do, in the hope that it may go away by itself. This includes patterns of behaviour, addictions, compulsions, and injustice to others. I know rightly what I should do, but it seems to be too difficult, so I keep postponing doing anything about it, and then, perhaps, life is over, and I never got around to it. This is something on which to reflect today.
There were three young trees growing together in the forest. They were young, healthy, and ambitious. They compared their dreams. One wanted to be part of the structure of a castle or a palace, so it would be a spectator in the lives of the high and mighty of society. The second wanted to end up as the mast in one of the tall ships, sailing around the world with a great- sense of adventure. The third hoped to end up as part of some public monument, where the public would stop, admire, and take photographs.
Years passed by, and all three were cut down. The first was chopped up, and parts of it were put together to form a manger for a stable in Bethlehem. The second was cut down, and the trunk was scooped out to form a boat, which was launched on the Sea of Galilee. The third was cut into sections, two of which were put together, to form a cross on Calvary. Each had a unique and special part to play in the one great story of redemption.
It is not easy to get to know someone really well. A couple who have lived together for many years will be well aware of each other's qualities and have learnt to accept their limitations. They will have a good level of mutual acceptance and appreciation. But even people that we know well can continue to surprise us. We can discover something about them that we never noticed before. We can suddenly be reminded of the extraordinary mystery of the other person, the otherness of someone whom we know and love. We realize more clearly that the other person is different to me and will always remain a mystery to me, even though I know them as well as I know anyone. If we were to ask someone who really knew us, 'Who do you say that I am?' and then asked them to write a couple of paragraphs about us, we might not recognize ourselves in what they would write.
There is always more to us than someone's account of us, even the account of someone who knows us deeply. Notice how Jesus asks his disciples two questions. The first was easy enough, 'Who do people say that I am?' The answers were fine in so far as they went, 'John the Baptist, Elijah, one of the prophets.' Yes, Jesus was a prophetic preacher who proclaimed God's word. Yet, to call him a great prophet does not go far enough. The second was a more probing question, 'Who do you say that I am?' Peter's answer went beyond what other people had imagined, 'You are the Christ, the Messiah,' he said. Peter meant, 'you are our Messiah, the one we have been waiting for, the one whose coming the prophets foretold.'
Yet, in spite of his good answer to Jesus' question, Peter still had much to learn. The term 'Messiah' meant different things to different people. Probably Peter thought Jesus would somehow help to drive the occupying Romans from the land of Israel. But this was not the kind of Messiah Jesus understood himself to be. At this point in this ministry he understood that far from leading a movement to drive out the Romans, he would end up on a Roman cross, crucified like a common criminal. Faithfulness to his mission would cost him his life. When Jesus began to articulate this reality Peter rebuked Jesus. This was not Peter's idea of a Messiah. Peter could not accept the otherness of Jesus, the mystery of Jesus' identity. Peter was comfortable telling Jesus who he was, but when Jesus began to reveal who he really was and what that entailed Peter became distinctly uncomfortable.
We probably all find it easier telling people who they are than listening to people tell us who they really are. In particular, we can struggle to hear the story of someone's imperfection, especially if our picture of them has been one that doesn't allow for that. Peter wasn't able to hear Jesus talking about himself as a broken, failed, rejected Messiah. It was really only after the resurrection that Peter and the disciples were able to come to terms with such imperfection, such failure. It can be a struggle for us to accept failure and imperfection in others and also to accept our own imperfection. Jesus could accept his own failure, his own imperfection, because he trusted in God as one who would make him whole. Because he could accept his own failure, his own imperfection, he was at home with the failure and imperfection of others. The broken, the failures of this world, flocked to him, and in his presence they came alive. We will more easily accept our own imperfection and failures if we know in our heart of hearts that we too can approach the Lord as one who can make us whole. The Eucharist has been described as bread broken for a broken people. The Lord who was broken on the cross for us is present in the Eucharist as our Life-Giver. We approach the Lord in the Eucharist in our own imperfection asking to be made whole, and asking also for the grace to be able to sit with others in their imperfection.
Níl sé éasca go mbeadh a fhios ag duine go maith i ndáiríre. Beidh lánúin a bhfuil cónaí orthu le chéile ar feadh blianta fada go maith ar an eolas faoi cháilíochtaí a chéile agus d'fhoghlaim siad glacadh lena dteorainneacha. Beidh leibhéal maith glactha agus measartha frithpháirteach acu. Ach is féidir le daoine fiú go bhfuil a fhios againn go maith ar aghaidh ag iontas orainn. Is féidir linn rud éigin a fháil faoi na rudaí a thugamar faoi deara riamh. Is féidir linn a chur i gcuimhne go tobann ar an mistéireach urghnách ar an duine eile, ar dhliteanas duine ar a bhfuil a fhios againn agus a bhfuil grá againn. Tuigeann muid níos soiléire go bhfuil an duine eile difriúil dom agus beidh mé i gcónaí ina mistéireach orm, cé go bhfuil a fhios agam iad chomh maith agus is eol dom aon duine. Má bhíomar ag iarraidh ar dhuine a raibh a fhios againn i ndáiríre, 'Cé a deir tú go bhfuil mé?' agus ansin d'iarr orthu cúpla míreanna a scríobh faoi dúinn, ní fhéadfaimis féin a aithint cad a scríobhfeadh siad.