March 13. Jesus and Zacchaeus VII: The Beloved Friend

 

Today salvation has come to this house, because this man too is a son of Abraham, for the Son of man has come to seek out and save what was lost.

Yesterday, we began to ponder these remarkable words of Jesus. Today, we can continue to turn these words over in our minds – as Zacchaeus must have done late that night when everyone else had fallen asleep. How healing Jesus’ words are.

There is no hesitation on Jesus’ part in accepting Zacchaeus’s promise. No cynical words, such as, “Ha. We’ll see how long this lasts. You’ve been a liar and a thief most of your life and now you expect us to believe that you will keep these promises?” Not a word was spoken to that effect. Such remarks would have immediately condemned Zacchaeus to failure, imprisoned him in his past. But that is emphatically not the way Jesus treats anyone: certainly not Zacchaeus, and not us. Instead, Jesus reinforces Zacchaeus’s good resolution by believing in it and in him. How creative and life-giving Jesus’ belief in Zacchaeus is for him.

Jesus also regards Zacchaeus’s promise as sufficient. There is no lecture from Jesus along the lines of, “Right, my good man. Is that all you mean to do? Repaying those you ruined four times the amount you stole is not as generous as it sounds! Those people need at least that much in order to start all over again. And as for giving half your property to the poor, you will barely even feel the loss, you have so much property as it is.” Jesus does not say anything of the sort here, nor does he ever do so. Jesus is friendship, love and forgiveness. So great is his mercy and love that he immediately accepts our good resolutions wholeheartedly and envisions them not as unfulfilled promises but as actual achievements, meriting praise. Today salvation has come to this house, he says. It has already happened. This is what friendship with Jesus means.

Jesus’ friendship gives us the grace of a conversion that almost seems to reach back in time and not merely forward. Jesus can give us a new heart, and new inner desires for goodness, along with the determination to act on these desires – as we see in Zacchaeus’s resolutions. Jesus’ forgiveness is one with his friendship, which means we enter into a continuous inner relationship with him who is goodness. He can therefore fill our present with potential for good – because we are with him. This can enable us to fulfil our potential for goodness by drawing on an inner store of grace and wisdom, which have their source in Jesus.

Zacchaeus had been an unhappy, wounded, even tragic person. He had managed to surround himself with the comforts of wealth, but he did so to the detriment of his emotional life and his need for human relationships. Jesus, simply by being Jesus, swept away the tragedy like fallen leaves in the autumn; Jesus awakened Zacchaeus both to his own human longings and to his deepest human potential. In awakening these longings, Jesus also immediately offered himself as the fulfillment of Zacchaeus’s longings, and as the power behind all his potential. This shows us what we may hope for from Jesus, our beloved Friend.

Perhaps we are tentatively groping toward something, and we do not know what it is. Maybe we are metaphorically on that tree branch, just watching, as Zacchaeus was. Maybe we see Jesus turning to us. Maybe we are very clear only about one thing: that we are lost. Zacchaeus’s story tells us that we can be confident that Jesus will befriend us, too, and offer us as much healing forgiveness, with as much joy as he gave to Zacchaeus. He will also ask something of us: to allow him, and his dearest companions, into our home. Today.

SJC

 

 

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12 March. Jesus and Zacchaeus VI: Healing Friendship Offered to All

But wait, what’s going on? There is some restlessness in the crowd now. The people seem dismayed. The ones nearest Jesus’ group have sent the perplexing message around: Jesus has gone to stay at a sinner’s house! How shocking! It can’t be true! Now the crowd is straining to see what is happening. Zacchaeus is too short to be seen clearly, but it’s clear enough that Jesus is smiling, and some of his closest companions are looking happy. One is even wiping his eyes. They see them preparing to leave together, and yes, they see that Zacchaeus is the centre of attention. Naturally. But look – yes, Zacchaeus is actually being embraced by some of Jesus’ friends. They seem to be speaking to Zacchaeus with expressions of relief and gratitude. Relief? Gratitude?? Because of Zacchaeus?? And Jesus and his friends are all heading in the direction of Zacchaeus’s house. The atmosphere in the crowd quickly becomes more hostile, and angry people are beginning to surround Jesus and his newly enlarged group. They don’t understand. That villainous chief tax collector, whom they all despised and had relegated to the outermost edges of their lives, is suddenly in the inner circle of this holy man’s friends. What is this?

But now, Zacchaeus is ready. He hears the bewildered comments and knows that it is up to him to do something, to act, to explain. Jesus is now his friend, and he is Jesus’ friend, and Zacchaeus has already decided on the changes he will make in his life. He declares his promise to Jesus with conviction – and it feels so wonderful, so free to declaim the words, Look, sir, I am going to give half my property to the poor, and if I have cheated anybody I will pay him back four times the amount.’ The bystanders have fallen silent.

Zacchaeus pauses, panting a bit. He knows Jesus understands the full import of his declaration: it means that now I am a new man. I have a new identity; I am the friend of Jesus, because Jesus has befriended me. Jesus did this completely out of the blue, not as a reward for any good deeds of mine for I had no good deeds. He offered his friendship because he is friendship, he is love. Jesus saw through my facade, my fake bravado, saw beyond the unscrupulous tax collector, the cheat, the bully – he saw through all that, he saw the hurt, frightened child. And now he sees my human potential and his friendship has healed me. Jesus confirms this in his words:

‘Today salvation has come to this house, because this man too is a son of Abraham, for the Son of man has come to seek out and save what was lost.’

These words of Jesus are directed to Zacchaeus, primarily, but they are also words for the angry bystanders. They, too, need healing from their wound of self-righteousness, from their various facades of self-sufficiency and bravado. Jesus is here re-teaching the crowd the message that he repeats so often during his minstry: he has not come for those who suppose themselves to be righteous, capable and therefore deserving of God’s blessings. He has come for the lost, the rejected; he has come for the wounded – physically and emotionally. That refers to Zacchaeus, and Zacchaeus knows it. That also refers to the crowd standing around Jesus in Jericho – and they are a bit slower to grasp the point.

If we are honest, we know that this refers to us, also. We need to be needed by Jesus. And we are. Jesus longs to be in a relationship of deepest friendship with us. His relationship with Zacchaeus can give hope to all who realize that they are precisely in Zacchaeus’s position.

SJC

(MAfr African Pilgrimage, St Maurice)

8 March. Zacchaeus and Jesus II: The Chief Tax Collector.

There is seemingly an unimportant phrase at the end of the first sentence of the gospel passage from Luke (19:1-10) given in yesterday’s posting. If you missed it, I recommend scrolling back to it. There are a few words in the beginning that are very easy simply to skim over. The text tells us that Jesus was going through Jericho when ‘…suddenly a man whose name was Zacchaeus made his appearance.’ It’s the words ‘made his appearance’, that are so telling, I believe. They are an English interpretation of the original Greek text, rather than a literal translation of the Greek words, but I believe the translators of the New Jerusalem Bible are using the phrase in order to introduce the reader subtly to the theme of suffering in Zacchaeus’s life. There is a sub-text in these words. Usually when we say So and So “made his appearance” we are smirking. We are putting a negative spin on the words because we are talking about someone who is not very likeable, someone whose actions may have harmed us or a person we love, someone who never enters a public scene without having some ulterior motive. The phrase implies, “Oh no. What’s he doing here?” On this particular occasion a crowd has gathered in order to see Jesus, who was known to be a holy man and a healer. This is an occasion in which a dishonest person and a swindler would not be expected even to be interested.

And, yet, Zacchaeus – a chief tax collector, as the Greek text tells us – was there. Tax collectors were notorious in Jesus’ day for being dishonest, callous, thieving characters, who took more money than they had a right to, in order to line their own pockets. These were Jews who were employed by Rome, the occupying power, and who were therefore considered by devout Jews to be apostates from their own faith, and loyal to ‘the enemy.’ Zacchaeus was no different. If anything, he would have been considered to be worse than many tax collectors, an ‘arch-enemy’, because as chief tax collector, he was in charge of a whole district, and doubtless was responsible for ensuring that those under him did not become too lenient toward those owing tax money. And this man ‘makes his appearance’ – here, of all places.

The people in the crowd probably glance at Zacchaeus warily, then exchange looks with one another. Maybe the only thing that prevents some of the men in the crowd from confronting Zacchaeus is the thought that this, after all, is an event in which a holy man will be present. It would not do to have a brawl. In any case, Zacchaeus had power to ruin anyone who made his life difficult. So, the people in the crowd try to act as though Zacchaeus isn’t there.

That Zacchaeus was ‘blanked’ by the people, that all were complicit in an act of passive aggression against him can be inferred from the text, where it says, He kept trying to see who Jesus was, but he was short and could not see him for the crowd. In other words, the crowd closed ranks against Zacchaeus. They would not let him through. He was a well-known figure not only in Jericho, but in the district. In this setting, had he been a public person of some other profession, with a reputation for kindness and philanthropy, surely he would have been allowed to pass through. A little murmur of recognition would have gone through the crowd, and Zacchaeus would have found a pathway opening up for him, making it possible for him to move forward. But nothing of the kind happens. He is ostracised.

SJC

 

7 March. Zacchaeus and Jesus – A Different Kind of Healing, I: Introduction.

At 1m76, 6ft3.5, I am not vertically challenged as Zaccheus was, and my tree-climbing days are less frequent than once they were. But we can all sympathise with Zacchaeus in Luke’s Gospel. Jesus does not add to his physical stature, but instead provides an opportunity for Zacchaeus to grow in heart and mind. This week’s posts are from our friend, Sister Johanna Caton of Minster Abbey in Thanet, Kent. This reading opens the season of Lent in the Eastern Church, so this week we bow to our Orthodox sisters and brothers as we reflect on Zacchaeus’s transformation.

The New Testament story of Zacchaeus has always been a delight to me. It is told only by Luke (19:1-11), and is a story that I love to reread. And, although I had done so many times, I recently began to find new depths in Zacchaeus’s character, and new drama in his story. That is the way lectio divina tends to work. Lectio divina is an ancient Latin term meaning sacred reading, and refers to the daily practice of a slow and prayerful reading of the bible. I have found that in this daily form of prayer, a passage in scripture that I think I understand well will one day suddenly open up further, and new aspects of the text will reveal themselves.

In the story of Zacchaeus, we find a story of healing. But we are not dealing here with the healing of leprosy, blindness, paralysis or any of the other physical disabilities that are usually brought to Jesus for a cure. Zacchaeus is healed on a different level. We know well that the body isn’t the only thing that needs healing. Our spirit, our emotions, the personal history with which we are burdened all need to be healed by the Lord. Oh, we try to cover up these wounds by deploying whatever coping mechanisms we can find in our attempt to survive in an unkind world. Sometimes we have learned to cover up so effectively that we convince even ourselves that these wounds are not there. This, no doubt, is what Zacchaeus had to do, too, and St Luke more than hints at this in his telling of Zacchaeus’s story. I would like to try to look at the encounter between Jesus and Zacchaeus from this perspective over the next few days in a series of posts.

First, I’d like to review the passage. This translation is from the New Jerusalem Bible.

Jesus entered Jericho and was going through the town and suddenly a man whose name was Zacchaeus made his appearance; he was one of the senior tax collectors and a wealthy man. He kept trying to see which Jesus was, but he was too short and could not see him for the crowd; so he ran ahead and climbed a sycamore tree to catch a glimpse of Jesus who was to pass that way. When Jesus reached the spot he looked up and spoke to him, ‘Zacchaeus, come down. Hurry, because I am to stay at your house today.’ And he hurried down and welcomed him joyfully. They all complained when they saw what was happening. ‘He has gone to stay at a sinner’s house,’ they said. But Zacchaeus stood his ground and said to the Lord, ‘Look, sir, I am going to give half my property to the poor, and if I have cheated anybody I will pay him back four times the amount.’ And Jesus said to him, ‘Today salvation has come to this house, because this man too is a son of Abraham, for the Son of man has come to seek out and save what was lost.’

Until a few weeks ago, I saw Zacchaeus as a loveable and slightly comical character. In my mind, he was an older man, short and maybe a bit pudgy – a rich man with a rich man’s girth – a bit of a joker, an extrovert playing to the gallery. But now, I have revised my whole picture of him. We will begin to explore this further tomorrow.

SJC

Zacchaeus would have been unable to see past this crowd. (MAfr)

 

December 22: O King of the nations.

King of the Nations! Most nations today do not have kings, or they are shorn of their power and much of their status. Every now and then there is a story of an African prince succeeding to his position as king and giving up work and home in London, Canada or the United States to enter his kingdom. ‘We never knew’, his work colleagues say. May we know our King when he comes.

Over to Sister Johanna. Dec 22 – O Rex Gentium

25 February: Judgement I

Saint Francis was very conscious of himself as a sinner: perhaps I should be more so. The trouble is that dwelling on personal sinfulness can be crippling: ‘I’ll never get out of this mess!’ Of course, on my own, I won’t. So who can get me out of the mess?

Canterbury’s Father Daniel Weatherley challenges us to ponder the last times in preparation for our death and resurrection, when the secrets of hearts will be laid bare. He offers us three steps on our journey through Lent.

The Cosmic Courtroom is a truly awesome scene. When Jesus comes in glory every single one of us – and everyone who has already passed through the first death – will stand before Him as one great sea of humanity. Each one willed into being by God, each one loved totally and uniquely by Him. But this is a courtroom with a difference. Not only are there no attorneys, no advocates, but there is no trial! The verdict upon each has already been decided. The proceedings consist only of the sentencing. And the pronouncement, comes as a surprise for everyone: whether it be punishment or paradise. Only then is the summing-up offered.

There are, however, witnesses. Firstly, each of us will witness the judgement of each other, as our hidden motives and acts of love (or otherwise) are laid bare. And then there is the vast array of angels, all of whom made their decision to serve, to love (or not), in the first instant of their creation. Since that moment those angels who rejected God have persistently laboured to tempt men and women to do the same – usually so subtly that it goes unnoticed. And then there are the holy angels – thankfully in the majority – who have spent their existence urging us on to lives of perfect love and selfless service, to conform ourselves to Jesus Christ. And at the same moment each of us will behold that angel which has been given to us alone as our guardian.

Jesus’ own account of how this scene will unfold is, in Matthew’s Gospel, magnificently constructed. The Lord’s authority is depicted in a rapid succession of 6 action verbs: He comes; He sits; He separates, He sets on His right and left; He speaks out and declares blessed; He commands to approach and inherit. And then comes the stunning revelation: 6 conditions of wretchedness in which He has been anonymously present with us all the time, just as He promised: hungry; thirsty; stranger; naked; sick; in prison.

 

24 February: Little Flowers of Saint Francis XIII: A sense of humour helps 2.

Hearing this Saint Francis, all overjoyed in spirit, lifting up his face unto heaven, stood for a great while with his mind uplifted in God; anon returning to himself again, he knelt him down and rendered thanks and praises unto God: and then with great fervour of spirit turned him to Brother Masseo and said: “Wilt thou know why after me? wilt thou know why after me? wilt thou know why after me? that the whole world doth run? This cometh unto me from the eyes of the most high God, which behold at all time the evil and the good: for those most holy eyes have seen among sinners none more vile, none more lacking, no greater sinner than am I: wherefore to do this marvellous work the which He purposeth to do, He hath not found upon the earth a creature more vile, and therefore hath He chosen me to confound the nobleness and the greatness and the strength and the beauty and wisdom of the world: to
the intent that men may know that all virtue and all goodness come from Him, and not from the creature, and that no man may glory in himself; but whoso will glory, may glory in the Lord, unto whom is honour and glory for ever. and ever.”

Then Brother Masseo, at so humble a reply uttered with so great fervour, was afraid, and knew of a surety that Saint Francis was rooted and grounded in humility.

Autumn Evening Lectures at FISC: “What is theology saying?”

Fr Austin McCormack will be speaking on Thursday evenings this term. I recommend these lectures to any Christian, including those from Reformation traditions who may wonder what we Catholics are all about. Please feel free to come to as many of these lectures as interest you.

Start time 19.00. You are asked to make a donation to cover expenses.

WT.

The subject of the course is:

“What is theology saying?”

7. 24/11: What about Original Sin?

8. 01/12: What morality did Jesus teach?

9. 08/12: Should we renounce the world or change it?

10. 15/12: Is there salvation in other religions?

August 4: The Psalms as Personal Prayer V.

 

Statue of the Visitation at Church of the Visitation in Ein Karem, Israel by Deror avi see: Visitation Church

On the opposite end of the scale to the angry psalms perhaps, are psalms which may express states which we feel unworthy of calling our own: states of innocence, maybe.  Or holiness.  The New Testament Canticle, the Magnificat (Luke 1:46-55), might fall into this category.  It’s not actually a psalm, strictly speaking – but we pray it every night at Vespers, so I think it deserves a mention.

We might think, ‘How can I, a twit and sinner, pray the Magnificat.  How can I say, “henceforth all ages will call me blessed”, for example.  But, once again, the Divine Office is not just about me.  St. Augustine says about psalmody that sometimes we pray in the voice of Christ our head, sometimes we pray in the voice of his members.  Here, we pray in Our Lady’s voice, and in our way, we allow her words to continue to resound in the Church.  Imagine the impoverishment to the Church if, out of a misguided humility, the Church had no tradition of praying the Magnificat!  In the Magnificat, we are recalling – re-presenting – the astounding fact of Our Lady’s immaculate heart.  She knew that it was all God’s gift – and says so in the canticle.  When we pray it, we pray in hope that we might receive a like gift of purity of heart.

Admittedly, the Magnificat is one of those prayers that are too big for us, and maybe we feel like the child trying to walk about in its parent’s shoes when we pray it.  We need to “grow into” it.  But, people, by God’s grace, do grow into it.  It’s not a futile hope.  He does give the gift of holiness.  Saints are real people.  I was just reading about the recent martyrdom of a group of Missionaries of Charity and their volunteer helpers in Yemen.  I suspect they felt themselves to be pretty ordinary people.  Yet, the gift of holiness was given, and they gave the ultimate gift of their lives to murderers who shot them because they were Christians.  Now all ages will call them blessed.

SJC

Follow this link to read about the martyred sisters: Missionary Sistersof Charity in Yemen

9 June, Year of Mercy: Written in our Hearts.

St Stephen the Deacon, appointed to deliver  Christian Mercy, carries a basket of bread. Church of St Stephen, Hackington, Canterbury.

All the major religions – enjoying many differences – come together in accepting the Golden Rule: do not do to another what you would not want done to you. Expressed positively – do everything to others that we would relish being done to us [find the negative formulation in the Old Testament and the positive in the New]. Augustine maintains that God wrote this rule on human hearts – it is the embodiment of the Natural Law.

However, in everyday expression religions are not only ambivalent, they are also contradictory; yet do possess things in common. According to the basic tenets of religions the connection of religion with violence represents a misunderstanding of real religion. Kant calls the Golden Rule trivial because it does not specify obligation. George Bernard Shaw observed: do not treat others as you would want them to treat you. Their taste may not be the same!

How does Jesus adopt the Golden Rule? See the Sermon on the Mount and its essential link with the love commandment – including love of enemies. Christian ethics links with a religious tradition that is open and common to all religions – yet cannot be reduced to a universal humanism, as if it were an acquired value. The fact is that compassion and mercy are inbuilt universal human values. Where compassion and mutual forgiveness are lost in favour of egoism and apathy towards fellow human beings gives rise to personal relations are confined to economic exchange. Whereas Christian mercy has shaped Western culture in a decisive way.

It is a common opinion that God in the Old Testament is a vengeful and angry God, while the God of the New Testament is gracious and merciful. There are Old Testament texts that support this – which speak of killing and expulsion of paganism, including some imprecations in the Psalms. However, this does not do justice to the gradual process by which the Old Testament view of God is transformed – ultimately both testaments witness to the same God.

In the Old Testament God’s mercy serves justice – mercy is God’s justice. In Scripture, the heart is not simply a human organ; it describes the core of the person, the seat of feelings as well as power and judgement.

Compassion is not regarded as weakness or as unworthy of a true hero. We are encouraged to show feelings and sadness, joy and grief – nor be ashamed of tears. Scripture speaks of God’s heart – God chooses according to his heart; his heart is said to be deeply troubled by the impact of sin on sinners. God leads with an upright heart. Hosea speaks of God’s heart recoiling, and God’s compassion grows warm and tender.

AMcC