Sunday, June 29, 2003

13th Sunday in Ordinary Time

Readings:
Wisdom 1: 13-15; 2, 23-24: Death entered the world
Psalm: 29, 2.4-6.11-13
2 Cor 8,7.9.13-15: Be known for your ability to respond
Mark 5,21-43 (or Mk 5, 21-24.35-43): Cure of Jairus’ daughter

Synagogue leader Jairus has just returned from the synagogue where he could find no salvation for his daughter. The local synagogue, the Jewish institution second only to the temple in importance, represented a Judaism that does not lead to life. Like the Jewish people, Jairus’ daughter was surely destined to die. Filled with despair and disillusioned with his old belief system, Jairus approaches Jesus and asks for life for his daughter. As he presents his need to Jesus, Jairus hears the news that his daughter had died. The people with Jairus give him advice: "Why do you continue to bother the teacher?" They think that this teacher is bothered when he is asked to give life. They do not know, in the words of John the evangelist, that Jesus came that they may have life, life in abundance. Challenged by the difficult situation, Jesus does not back down. He tells Jairus: "Do not be afraid. All you need is faith." Jairus has already distanced himself from the synagogue. He begins to rely on Jesus and believes in him. For Jesus, death is no more than sleep from which someone can be awakened. Early Christians understood that well when they changed the name of the necropolis (= city of death) to cemetery (= dormitory). But that was not the understanding of the Jewish mourners who wept and wailed, expression of their utter hopelessness. When Jesus informs them that Jairus’ daughter was asleep and not dead, they ridicule him because they consider her situation irreversible. The mourners, after all, believe that death has the final word. Faced with such utter disbelief, Jesus has only one option. He tells those who do not believe in him to leave the house. Jesus enters, accompanied by the girl’s parents and three of his disciples. Jesus clearly wishes to demonstrate to them that he truly possesses power over life. Oddly enough, the same three disciples will be with Jesus at his Transfiguration and in the garden of Gethsemani. In both events the disciples are asleep. Their sleep should be taken symbolically. In the Transfiguration, Jesus speaks to Moses and Elijah about his exodus, his passage through death into life. In the garden, Jesus asks God for the strength to undertake his journey toward death, which would be his passage into definitive life. Peter, James and John were not keen on having their Master take this precarious journey because, like other Jews, they do not believe anyone can make the passage into definitive life. That is why Jesus invites his three followers into Jairus’ house. There he will to teach them that he is indeed the image of a life-giving God. It may surprise us that when Jesus restores the girl to life he firmly insists that the disciples tell no one about it. He wants them to follow his precise instructions because they are not yet ready to digest, assimilate and proclaim Jesus’ message of life.

In some ways, the synagogue led by Jairus is like our aging church. Some of our church leaders are unable to heal the evils of the world. They are determined to maintain structures that do not give life. If our church wishes to be the church of Jesus, we must venture out like Jairus to meet the Teacher and break down the decrepit structures that keep the church closed to the needs of the world. In our encounter with Jesus and his gospel, the church will hear the very same words Jesus spoke to Jairus: "Do not be afraid. All you need is faith." Perhaps the evil within our church lies mainly in the fact that we are paralyzed with fear. Our faith is weak. The church fears losing the prestige and power that actually prevent it from becoming involved in the effort to cure the evils of a world destined for death. Perhaps we must adhere even more closely to Jesus’ message and lifestyle - a life characterized by poverty and freedom, a life in solidarity with and committed to those who live marginally in the world. Only then will our church be able to bring the dead back to life. Only then will we convey hope to those who weep and wail only because they see themselves as powerless – powerless to fight against the world’s unjust system that has marginalized so many people who stand at death’s door.

In Paul’s letter to the Corinthians, he invites them to be generous with their resources in order to resolve problems of injustice and inequality. Paul points to Jesus as the example: Jesus was rich and yet chose to be poor. Jesus enriched us with his poverty so that we in turn can fashion a more egalitarian world. We can achieve balance through the abundance of those who are willing to remedy what others lack. Our opportunity to bring about a genuine miracle is at hand. We can change the life of so many people who lack even the minimal requirements for life. We can re-enact the miracle of manna when God forbade hoarding by some in order to provide for the needs of others. In this way, those who gathered much would not waste the excess, and those who gathered little would not suffer want (Ex 16,18). Only then will we have a world of equals, a world governed by a God who, in the words of the book of Wisdom, neither created death nor rejoices in the destruction of the living. God, who fashioned everything to support life, created human beings for immortality and made them in the very image of God’s own being . . .

For personal consideration:

We enjoy life. We like being alive. We have an "instinct for survival," which makes us recoil quickly from anything that threatens our existence. But we can also worship our instinct for survival as a "camouflaged" God whenever we become completely self-centered. We abandon our concern for the survival of others. But our God is a God of life. The God of the living finds his greatest glory in persons who are fully alive. After all, this is the same God who sent his Son so that "we may have life, life in abundance . . . "

Can I be counted among those concerned about the life of everyone, concerned about the life of everything (including nature), concerned especially for those whose life is menaced and for whom survival is a tedious challenge day after day? Do I believe that the world is organized in favor of Life? Do I advocate life for everyone, especially "the least among us?"

Our love for life is our faith response to the God of life. Our belief in the God of the living must be translated into concrete works of solidarity with our sisters and brothers. We must not be satisfied with making merely verbal declarations. Our good intentions must be translated into deeds of justice on behalf of our brothers and sisters. We accomplish this when we level the playing field for the needy people to whom Saint Paul refers. Do I know how to share what is mine with others, or am I one who considers what is mine to be entirely mine. Do I spend my earnings only to meet my personal needs?

For the group’s consideration:

Even in the Old Testament, God is proclaimed as the God of life. God is not the author of death. Just where do we get the tendency to attribute to God such things as evil, natural disasters, illness, the death of our friends . . .

If the God of Life wants "life in abundance" . . . where do we get the ascetic tradition in tells us we please God by offering God "sacrifices" and "acts of mortification," actions that we take against ourselves ("agere contra")? Aren’t such spiritual influences really unbiblical and unchristian?

We can try to hide by making excuses for ourselves. In today’s Gospel Jesus was capable of such an action, but we don’t have the capacity to resurrect anyone. As a result, do we excuse ourselves from doing anything that gives life to other people? Seriously, what actions can I undertake to enhance the life of others – even in my own little way, even from my own poverty and limitations?

For the Prayers of the Faithful

For humankind to be united in defense of life for all human beings, especially the humble and the "least among us," the marginalized and the exploited, we pray to the Lord.

For all men and women who share the dwelling place of our planet, so that, as "older sisters and brothers" of all creatures, we may accept our responsibility to care for creation through actions filled with love and tenderness, we pray to the Lord.

For all religions throughout the world, that we may recognize each religion as a unique beam of light emanating from one God. May we respond to the "God known by many names," who desires peace and harmony among all religions on earth, we pray to the Lord.For all religions of humankind, that we may understand that the God of Life wants us all to be united in a macro-ecumenical covenant by which we worship God through our care for the life of nature and for human life, we pray to the Lord.

For our Catholic church, that we may follow God’s will by contributing in concrete and specific ways to the beautiful symphony of the universe, we pray to the Lord.

For all people who live hopeless lives and who long for death as their only option. May we embrace them by our loving actions, and support them in their "resurrection" back to life, we pray to the Lord.

For all of our loved ones who have died, that they may rejoice in the fullness of life with our risen Savior, we pray to the Lord.

For our own community, that we may renew our commitment to revitalize the life we share through strong defense and promotion of Life, we pray to the Lord.

Let Us Pray

     Life-giving God, presiding over us all, you do not desire the death of people. You take no delight in sacrifices. Your glory can be found in living human beings, people who live life in its fullness. Help us to realize that we please you whenever we choose to defend and promote life, especially the life of our needy and oppressed brothers and sisters. Through Jesus Christ our Lord. Amen