33d Sunday of Ordinary Time
Nov. 15,
2015
Heb 10:
11-14, 18St. Emery, Fairfield, Conn.
St. Emery's pastor, a former SDB, asked me to fill in for him at the 11 o'clock Mass because of another celebration he needed to go to. It was my 1st time at this church--which, I learned, is the last Hungarian national parish in Connecticut. In fact, the 11 is "the Hungarian Mass," and that also was a new experience for me. Of course I used only English, but they sang and responded in Hungarian--all 25 of them (except the deacon). They were happy to have a priest celebrate for them, and the happier when I informed them that Grandpa Mendl has immigrated from Hungary in 1906.
“But this [priest] offered one sacrifice for sins and took his seat forever at the right hand of God” (Heb 10: 12).
In the Letter to the Hebrews, we
continue to read and reflect on the contrast between the priesthood of the Old
Covenant—of the Jewish Law—and the New Covenant priesthood of Jesus, who is
“this priest” spoken of in today’s passage from Hebrews.
Last week’s reading (9:24-28)
contrasted the blood sacrifices of goats offered year after year in the temple
on the Day of Atonement, which benefited only the Jews, with the single
sacrifice of Christ’s own blood that benefits all of humanity. Today’s reading contrasts the daily
sacrifices of the Jewish temple—which continued until the Roman army destroyed
the temple along with the whole city of Jerusalem in 70 A.D.—with that same one
sacrifice of Christ. These daily
sacrifices weren’t atonement sacrifices for the sins of the whole people but
sacrifices of repentance for indivduals, sacrifices of praise to God, and daily
recommitments to the covenant that God had made with Israel under Moses’
leadership at the time of the Exodus.
But don’t we offer the sacrifice
of Christ daily? Isn’t the Eucharist the
sacrifice of Christ?
Yes, it is. And as we learned from our earliest catechism
lessons, the Mass, the Eucharist, is the one, unrepeatable sacrifice of
Jesus. Jesus isn’t dying over and over
again, shedding his blood again and again, when we celebrate Mass. Rather, the Eucharist makes us present, makes
us participants, in his one sacrifice on Calvary—as well as witnesses to his
resurrection from the dead. Thru the
Eucharist we enter the mystery of eternity—everyone and every event is always
present to God—so that “when we eat this bread and drink this blood we proclaim
the death of the Lord” (cf. “the mystery of faith”); we witness his death,
participating in the crucifixion of Jesus like the Virgin Mary, the Beloved
Disciple, and the holy women on Calvary; and we offer the blood of Jesus
together with him and with the entire Church all over the world, the entire
Church thruout its 2,000-year history, for the redemption of the world.
The reading continues with a
seating chart, you might say. 1st,
Christ is seated “at the right hand of God” the Father (v. 12)—a position of
honor, authority, and influence. (In our gospel reading 4 weeks ago, the
apostles James and John sought such seats next to Jesus, you remember). As our liturgy often affirms, Jesus
intercedes for us from his position of closeness to the Father. This is his priestly role: to intercede for the sinners for whom he shed
his blood, as last week’s reading told us.
Jesus Christ lives, raised on high to God’s throne—for us.
2d, “until his enemies are made
his footstool” (v. 13). If you did today
what many conquerors did in ancient times, you’d be accused of torture: to make your defeated enemies grovel on the
ground and then walk over them, or rest your feet on their backs. That’s the image offered here. The phrase is a quotation from Ps 110:1: “The Lord said to my Lord: Sit at my right hand till I make your enemies
your footstool.” Psalm 110 points to the
Messiah as God’s agent for defeating the enemies of Israel, even to the point
of executing judgment on the nations, “heaping up [their] corpses” and bashing
heads “over the wide earth” (v. 6).
Jesus’ enemies, however, those
whom he will set under his feet (figuratively, not literally), aren’t the pagan
nations or even human evildoers like the oppressors of Eastern Europe in the
last century or the barbarians rampaging around the Middle East and Europe
today. Jesus defeats Satan and his
demonic army; he defeats sin; he defeats death—both our bodily death thru the
power of his resurrection, and the eternal death of damnation thru the
forgiveness of our sins and our reconciliation with God. This total defeat of God’s enemies will be
completed when Jesus returns at the end of time: “we proclaim your death, O Lord, and profess
your resurrection, until you come again” (“the mystery of faith”); by his cross
and resurrection he has set us free (ibid.)—free from our sins, free from
death, free to live forever in our Father’s house.
The reading from Hebrews
continues: “By one offering he has made
perfect forever those who are being consecrated” (v. 14). Christ’s one sacrifice has taken away all our
sins, making us perfectly clean and holy before God; and that effect lasts
“forever.” But it is effective only for
“those who are being consecrated,” those who are being made holy. It sounds confusing, no? That’s because we human beings are free to
accept Christ’s work in our lives, to allow him to sanctify us—by being
baptized, by returning again and again to him in sorrow for our sins
(especially thru the sacrament of Reconciliation), by celebrating the
Eucharist; or free not to accept all of that, to refuse to admit Christ to our
lives. In the famous parable of the
prodigal son, the younger son, the awful sinner, on returning home is received
with open arms and a great celebration feast; but the older son refuses to come
into the party despite his father’s pleading; he chooses to stay outside in the
darkness. That kind of choice is ours to
make every day, my brothers and sisters:
to let Christ work his perfection in us, to strive to lead holy lives
that testify that he has consecrated us—or not.
God bless you!
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