Lent Week 4 Friday

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From her work with very young children, Melanie Klein concluded that envy is a basic and perennial aspect of human experience. In her account of things, envy becomes the ‘original sin’ of humanity, a negative reaction to the source of good when it is being good towards me. It is a kind of resentment that the source of good is so good. The generosity of ‘the good breast’ is experienced as a kind of power over me which obliges me to be grateful and causes me to feel humiliated.

The first reading of today’s Mass is a powerful description of the effects of envy. The good person, simply by being good, is experienced as passing some kind of judgement on my way of living. Klein spoke of envy driving people into what she called the paranoid-schizoid position and we see these things described also in the first reading. The other person’s holiness is experienced as a threat to me even when that holiness places itself at my service. ‘Even to see him is a hardship for us’. We can presume that the just one is not making the judgements that the wicked attribute to him but their paranoia projects these judgements on to him. ‘In their thoughts they erred’: the deadly sins originate always in fantasies, thoughts that we find rising up within us without our having put them there. Of all these deadly thoughts, envy is one of the most insidious.

Envy hates to see others happy, or good, or holy. It experiences the happiness, goodness and holiness of others as some kind of deprivation. Thomas Aquinas describes it as a kind of sadness which results from feeling that God’s gifts to another person somehow take away from my worth and excellence. In this it is, of course, a kind of madness, but then all the deadly sins are forms of madness. Envy prevents me admiring and respecting others. I will feel obliged to pull them down in some way, to attribute wicked motives to them, to undermine the reputation they have for goodness.

Envy cannot bear to be grateful which is why it resents the source of good not only when it is being good to others but even when it is being good to myself. To be grateful is to acknowledge dependence and this is something envy cannot bear, it feels like a loss of self. At its worst envy becomes violent and physically destructive. The sense of humiliation and resentment that accompanies it makes it feel justified in trying to destroy the good one whom it feels has brought about this terrible feeling of denigration, dependence and even annihilation in itself. So Jesus becomes the victim of envy, the motivations of his eventual destruction at the hands of men following exactly this analysis of envy and what it leads to.

To ‘begrudge a brother his grace’ is one way of describing what arises from envy. Not only does the envious person feel that God's gifts to others are a threat to him, he also envies the Holy Spirit who is the source of grace. We see clearly the kind of madness it is, not only to resent God’s gifts to others as if this were some kind of slight in my regard, but to envy the generosity of the Spirit, the abundant kindness of God’s good breast.

Envy would prefer that all should be equally unhappy and is the most debilitating of sins. It seeks to pull everybody down to the same level of misery. After it has done its worst to others it becomes self-consuming and self-destructive. In his Canterbury Tales, Chaucer says that envy is the worst sin – all other sins are only against one virtue whereas envy is against all virtue and against all goodness.

For Thomas Aquinas the cure for envy is charity. We see how powerful a vice envy is: only the most powerful of the virtues can dissolve its power. Loving others enables us to enjoy, rather than envy, their achievements and blessings. The gifts of God to those I love I will experience as gifts in which I share. It is essential that we understand the roots of envy in us, that we understand its madness, and that we grow in the virtue of charity, which alone conquers the violence and destruction wrought by envy.

The kindergarten, Melanie Klein's 'laboratory', is a place full of sweet and innocent children. It is also a place where envy first raises its ugly head and begins to distort and destroy any possibility of communion and friendship. Our hope depends on the One who, destroyed by our envy, is raised to a new life. This new life means even more abundant kindness and blessing for the world, along with the capacity to rejoice in, rather than to resent, the love that is beyond all envy.

Saint Joseph

Readings: 2 Samuel 7:4-5a, 12-14a, 16; Psalm 89; Romans 4:13, 16-18, 22; Matthew 1:16, 18-21, 24a / Luke 2:41-51a

Joseph was a just or righteous man.This is high praise in the Bible and places him among the greatest of the patriarchs, prophets and kings. It puts him in the first place in the company of Abraham, whose faith was reckoned to him as righteousness. Abraham's faith was to hope against hope. He trusted in God as the One who gives life to the dead and calls into being what does not exist. Supernatural revelations led Abraham to leave all that was familiar and to journey beyond the boundaries of his homeland. Supernatural revelations led Joseph to marry Mary and to care for her son as his own, sharing with them the perilous experiences of the first years of Jesus' life.

The promise to Abraham, transmitted not by physical descent as much as by spiritual affinity, is given to those who believe that with God all things are possible, with God nothing is impossible. Joseph, clearly, belongs with those who believe in this way.

Joseph is great precisely as a man, not just as a human being. His role in the history of our salvation is to be the husband of Mary and the father of Jesus, things only a man can do. He is the protector of his wife and child, charged by the Eternal Father with the task of keeping them safe and providing for them a home in which they might flourish. In that home Mary has the serenity in which to ponder in her heart all that is being revealed about the Child. She has the security of Joseph's respect for her chastity, the unique way in which she was the Bride of the Spirit and the Mother of God. In that home established by Joseph, Jesus has a safe place in which to grow in wisdom and in strength. Who knows what reflection of the Eternal Father he saw in the features and in the character of Joseph.

We can say then that Joseph was great for doing well the ordinary things men are called to do, and for doing these things for the two human creatures whom God loves above all others. Umberto Eco finishes one of his novels with the hero of the story deciding that the meaning of life is to be found in 'loving a woman and having a child'. Joseph lives this vocation to the full, and lives it in the most extraordinary circumstances. With Chesterton, and developing earlier traditions about his role, we can speak of Joseph as the greatest of Knights, the perfect fulfillment of the medieval ideals of chivalry. Those ideals included respect for women, care for the weak, strength in protecting the vulnerable, courage in fighting for what is just.

As Mary is entrusted to the disciples to be their Mother, the Church has come to regard Joseph as protector and provider not just for the family at Nazareth but for the whole Church. As well as praying to him for the grace of a happy death - this good man who died, tradition reasonably believes, in the company of Mary and of Jesus - we are encouraged to pray to him for all our material needs, for the wellbeing of our households, and for the happiness of our families.

Jesus, Mary and Joseph together make up a very unusual family. On one side this Holy Family is an earthly reflection of the Eternal Family of the Father, the Son and the Holy Spirit. On the other side it is the perfect human family, the first domestic Church, a nuclear family whose life is established simply on faith, and hope, and love. Joseph is often forgotten as the Mother and Child take centre stage. Pictures representing Joseph holding the Child are rare and all the more wonderful for that. Often he is to one side, or in the shadow, sometimes an elderly paternal figure compared with Mary, sometimes (more likely) a strong man in his prime, charged with an exceptional mission.

The scriptures and the Christian tradition have some few things to say about Saint Joseph, the just man, wise and faithful, who was put in charge of God's household. What has been handed on to us is enough to give us a clear sense of a very good man who loved his woman and cared for his child. The fact that the woman is the ever-virgin Mary and the child is the world's Redeemer transforms this ordinary goodness into an extraordinary holiness.

Lent Week 4 Wednesday

Readings: Isaiah 49:8-15; Psalm 144; John 5:17-30

Christ is our judge, appointed to this office by the Father who has seated him at his right hand. What do we hear in the sentence 'Christ is our judge'? It may be that the word 'judge' stands out, making us fearful. Contemporary culture encourages the non-judgemental which strengthens what seems like a natural anxiety about our lives, our work, or our actions being judged.

It is, however, part of the wonderful good news that Christ is our judge. The word in the sentence that stood out for the first Christian believers was the word 'Christ' and not the word 'judge'. What a blessed relief it is, and what a gift, that the judge of our lives, our work, and our actions, is Jesus Christ. Nobody else, in the end. Of course we are all the time judging others and being judged by them. But the import of this gospel is that in the end, fundamentally, and most radically, we are judged by Christ, and by him alone.

There is even more, since for those who believe in him there will be a judgement without judgement - 'without being brought to judgement they pass from death to life' (John 5:24). Those who believe in him know the truth and there is no need for a further moment in which the relationship between their lives and the truth needs to be pointed out. In seeing the truth, those who believe see the distance between themselves and truth. They see their lives, their work, and their actions, in the light of truth, at once perfectly just and infinitely compassionate - and so they are judged without being judged.

Two great representations of the Last Judgement illustrate the point. The best known Last Judgement scene is that of Michelangelo, in the Sistine Chapel. A huge, brooding Christ comes to separate sheep and goats, just and unjust, and his presence is formidable and terrifying. The fact that this has become the best known Last Judgement scene serves to confirm that we know more about fear than we do about love.

A less well-known Last Judgement, whose theology is much sounder than Michelangelo's, is that of Fra Angelico in the priory of San Marco in Florence. There is the same separation of sheep and goats, of just and unjust, but Christ is not terrifying. He is gentle, and beautiful, and all he does is show his wounds. Those who believe in him do not need any further evaluation or criterion for assessing their lives, work, and actions. They are judged by the truth of his loving sacrifice and glorious resurrection and in the light of that truth can judge themselves: they see what is the case.

The saintly person knows that he falls seven times a day. Those of us whose consciences have become less sharp are not equipped to see the true state of our lives, work, and actions. Then judgement is needed, we need help, that things be pointed out and made clear for us. Jesus says further on in Saint John's gospel, 'the word that I have spoken will be (your) judge on the last day', the Word from the Father that is truth (John 12:48; 17:17).

17 March - Saint Patrick

IRELAND'S NOBLE SINNER

Like Father Christmas dressed in green, Saint Patrick has become the focus of many myths and legends. What we can be sure of, however, are two texts composed by Patrick, a bishop from Britain who preached the gospel in Ireland in the 5th century.

Patrick’s Confession is a defence of his life and work. His Letter to the Soldiers of Coroticus protests at the scandalous attack of a Welsh king on a community of Christians and shows his passion for the people with whom he had come to identify himself. These documents are marked on the one hand by anxiety as Patrick acknowledges his weakness in the face of life’s difficulties and on the other hand by a strong and enduring trust in God’s care.

‘I am Patrick, a sinner’, the Confession begins. We could even think of it as meaning ‘I am a noble (patrician) sinner’. What gives Patrick’s confession its nobility is his simplicity and truthfulness: ‘my life is not as perfect as other believers’, he writes, ‘but I confess it to my Lord and I do not blush in his sight because I am not telling lies’. Born in the humiliation of slavery, Patrick’s humility is that of the man with nothing left to lose. What if men muddy his name? In one of his graphic images Patrick speaks of himself as a stone lifted out of mud by God’s grace.

We probably all remember the story of Patrick’s enslavement and of his escape back to Britain and on to France where he studied for the priesthood. He speaks of the benefits and grace the Lord conferred on him in the land of his captivity. There is a kind of freedom, he says, which is only gained through suffering. Later he hears the voice of the Irish calling him back to a new kind of slavery, to become ‘the servant of a foreign race’. He chooses to ‘sell his nobility for the good of others’ and returns to the Irish as a preacher of the Word of God. Having been their slave, he becomes their servant.

It is interesting to reflect on the course of Patrick’s vocation. Like Saint Paul in Acts 16:9 he meets a man in a dream who asks him to ‘come and walk among us once again’. In prayer he believes he receives the endorsement of Christ and the witness of the Spirit confirming his plan to return to Ireland. But then comes the time of testing. Patrick must struggle with the difficulties involved in a mission beyond the civilised world of the Roman Empire. Worse than that, he ends up ‘resented and very much despised’ by colleagues in the British church for reasons that remain unclear.

Patrick’s strength in all this is his unwavering faith in God. Although the shamrock is a later invention Patrick’s sense of God is always Trinitarian. He speaks of the Father’s providence, of Christ’s companionship ‘in’ or ‘beside’ him and of the Spirit’s presence ‘in’ and ‘over’ him. His Confession contains a wonderful early Christian creed. He sees the hand of God in the haphazard turns and twists of his life. The presence of the Trinity is his protection from the dark, from superstition, and from demons: ‘I leave myself in the hands of Almighty God who rules everywhere’.

The daughters of Leogaire are curious to know where Patrick’s Trinitarian God dwells and he teaches them that God resides in all creation. In terms reminiscent of Saint Paul’s speech in Acts 17 Patrick says that we, and all things, live and move and have our being in God. Such teaching helped to strengthen an appreciation of creation as alive with the presence of God, a key characteristic of ‘Celtic’ spirituality.

Patrick believes that dreams and visions give him guidance and illumination and he tells us much about his prayer in the Confession. The famous Breastplate of Saint Patrick – Christ be beside me, Christ be before me, and so on – although it dates from long after Patrick’s time may still be taken as a reliable witness to the way of prayer taught by Patrick and his generation. While God’s answer to our prayer may not be the one anticipated, prayer cannot but bring us into God’s presence to restore confidence and courage.

In the Confession of Patrick we meet a fascinating and endearing personality, at once humble and great in the service of God. ‘Although I am imperfect in many ways I want my brethren and relatives to know what kind of man I am, so that they may understand the aspirations of my life’, he writes, ‘My success was the gift of God and this is my confession before I die’.

This homily was first published in the newsletter of St Dominic's Priory, London

Lent Week 4 Tuesday

Readings: Ezekiel 47:1-9,12; Psalm 45; John 5:1-3,5-16

There is a wonderful hospitality in Jesus' question, 'do you want to be well again?' It can seem a bit strange: surely the answer is obvious. But Jesus does not presume. As well as his hospitality there is his obedience in the literal sense of the term: his listening, the way he provides a space in which the other person can speak and be heard. It is at the heart of all loving, that we allow the other to be, to speak, to tell us what it is they want, to listen to what they want to say and not just hear what we think they want to say.

It makes Jesus' comment towards the end even more perplexing: 'be sure not to sin any more, or something worse may happen to you'. Worse than what, we might wonder. Worse than being ill for thirty eight years? But surely Jesus himself has been fighting hard against this connection of sin and suffering, has been trying to break that link. In Chapter 9 of St John's gospel we will find him resisting the idea very strongly, in the case of the man born blind.

'Something worse' can only mean spiritual paralysis, worse than the physical disability from which he had suffered. It brings this story close to that of the paralysed man let down through the roof to whom Jesus says 'your sins are forgiven'. Which is more difficult, to say your sins are forgiven or to say arise and walk? To forgive sins must be the more difficult, the healing of humanity at that radical level where desire is confused, understanding is clouded, and the will is distorted.

But this is the healing promised by the paschal mystery. All who have entered the waters of baptism (the Sheep Pool) are made new, born again, set right, made able to walk in the way of Jesus. He is never sentimental and always truthful. The sick man is brought into the light of that truth. He is healed but he must continue now to walk in the same light. And so the man becomes an apostle, telling them that it was Jesus who had cured him.

Lent Week 4 Monday

Readings: Isaiah 65:17-21; Psalm 29; John 4:43-54

Here we are told that Jesus is going down well with the Galileans. Perhaps it was only in his home town of Nazareth that he was not welcomed. But a mis-match continues between people's expectations and desires on the one hand, and the teaching and call of Jesus on the other. We find it here again. The man's request seems innocent and straightforward: his son is ill and he would like him to be healed. It is now Jesus who seems to get it wrong: 'so you will not believe unless you see signs and portents'. We can imagine the poor man saying, 'well no, actually, I just want my son to be well again'.

But Jesus receives the expression of any desire - for healing, for teaching, for more wine - as a desire for faith and seeks to lead all who approach him to the deeper level of faith. So it is with the disciples, the Samaritan woman, the man born blind, Martha and Mary, even his mother Mary. God's gift is not simply the meeting of our need. Faith is a gift that opens us beyond our need to the reality and truth of God.

So all gifts of God also have the character of 'signs and portents' because they always point beyond themselves to God who is infinite and eternal. God is not just 'our size'. He has become our size - the Word was made flesh - in order that we might grow beyond our immediate needs and basic desires. The theological virtues of faith, hope and love open us up in this way. These are the capacities or virtues of the new creature, the one who is being transformed by God's grace, the one who is being divinised.

So the court official receives the gift of his son's healing but he - and all his household - also receive the gift of faith in Jesus. From now on the liturgies of Lent focus more and more on the coming paschal mystery through which Christ not only fulfills the thirst of creation but reveals the thirst of God for creation. The fulfillment of that divine thirst is the new creation established in the Resurrection, a new heavens and a new earth, a city that is 'Joy' and a people that is 'Gladness', things beyond what the human heart can imagine, what God has prepared for those who love him.

Lent Week 4 Sunday (Year A)

Readings: 1 Samuel 16:1b, 6-7, 10-13a; Psalm 23; Ephesians 5:8-14; John 9:1-41

John 9 is masterly in showing how those who cannot see are led to ever clearer sight and those who think they can see become uncertain, confused and eventually blind. The central characters are Jesus and the man who was born blind. The blind man’s journey takes him from darkness to light. He comes to see not just the things around him, which he had not seen before, but the reality of Jesus.  At first he refers to him simply as ‘the man called Jesus’. Under pressure from the Pharisees he comes to see further: ‘he is a prophet’. Further pressure leads to him saying ‘if this man were not from God, he would not be able to do anything’. Finally, meeting Jesus now as one who can see, the man is asked whether he believes in the Son of Man. ‘Who is he that I may believe in him’, he asks. Just as he revealed himself to the woman of Samaria so now Jesus says ‘You have seen him, the one speaking to you is he’. And the man believes, and worships, ‘I do believe, Lord’.

The people wonder whether it is the same man or not. Their confidence in the testimony of their own eyes is shaken. It looks like the man who was born blind, and some are certain it is he, but others are not so sure: ‘it only looks like him’. Appearances and reality become confused, and people’s confidence in the testimony of their eyes is weakened.

But the parents and their son speak confidently of what they know without exaggeration and without ambiguity. They seem to be holy people rather than sinners, since they are simply honest and are not moved by the intimidation of the powerful. The parents of the man born blind are involved from the beginning, referred to in the opening question of the disciples: ‘who sinned, this man or his parents, that he was born blind?’ This confident way of seeing the world, to which both disciples and Pharisees subscribe, is immediately and decisively rejected by Jesus. This is not at all how he sees things: the man’s blindness, far from being evidence of somebody’s sin, is rather for the sake of making visible the wonders of God.

Like their son, the parents answer simply and honestly about what they know to be certain. They are not prepared to get into theological arguments with the Pharisees but simply speak what they know, what the witness of their own eyes tells them, and they do not lose confidence in that. ‘He is old enough, ask him’, they say. The blind man likewise is not disposed to speculation (which is a kind of imaginary seeing) but stays simply with what he knows to be true. It makes the witness of his faith at the end all the more compelling: here is a man prepared to speak only what he is certain to be true and he has come to believe in Jesus as the Son of Man.

The Pharisees begin with supreme confidence in how they see the world. For them it is obvious that somebody has sinned here, either the man or his parents, and this explains his blindness. His healing by Jesus disturbs their world. Once again he has acted on the Sabbath, but that is only the beginning. They try to force the man, and then his parents, to confirm that the Pharisees’ way of seeing things is correct and that what is going on must be from the evil one rather than from God. The man and his parents resist this pressure as we have seen: a simple and straightforward ‘whatever about all that (theological speculation), what we know is this …’

The Pharisees stand on their authority to teach and interpret the law and so cannot receive the man’s testimony. They must squeeze his experience into their way of seeing and cannot allow what has happened to illuminate the world in a new way. They persist in thinking they are the ones who see correctly and that the man, his parents, Jesus, the disciples – these are all getting it wrong, colluding in sinful activity rather than making visible the wonderful works of God.

But the transformation in their case is as complete as the transformation of the man born blind. He was blind and now he can see. They thought they could see, persist in their belief, and so are blind in a way that is more difficult to heal. The whole story is rounded off by Jesus directly contradicting the premise with which it began: ‘if you were blind you would have no sin’, he says to them, but because you persist in saying ‘we see’, your sin remains.

So what position do we take up in all this? Are we among those confident of their own way of seeing the world to the point of being closed to any new revelation or illumination? Have we identified ourselves so completely with our way of seeing things that it would require a miracle to shift us to something broader, wider, and deeper? In the presence of Jesus, the light of the world, are we among those who reach out for his help in order to see, or do we prefer to stand like bats in the sunlight, relying on our familiar way of seeing, unaware that we are still dealing only with shadows, images, vain speculations?