Homily - Sunday, September 17th, 2023

Dear Sisters and Brothers in Christ.

What would you do if you got a million dollars? Maybe you play in a lottery and win the jackpot. That amount would be ok. We could still handle a million. A new car, a house, a solar system on the roof. That would be a sum we could still manage.

But when it comes to sums in the billions, it's much more difficult. How many years would someone with average earnings have to work to earn one billion (say gross)? 30,000 years! Our history does not go back that long at all. All people in Schuyler, roughly estimated, work for one year to collectively earn following amount: 7000 (Inhabitants of Schuyler, including children, retired people) x $2500 (average income per month) x 12 (months) = $210,000,000. You see, not even half a billion.

Now, when dealing with various government expenditures (health care, pensions, military, etc.) juggling billions of dollars, it is beyond our imagination. It is also beyond the imagination of the very richest. (The only good thing about it is that this lack of comparability usually prevents envy.) Whether 1 billion, 10 or 100 billion - it is immeasurably much, at the same time incredible much, simply "super rich" (in contrast to us here, at least by these standards) - and just as incomprehensible is how one can "earn" that in one lifetime.

However, talking about envy, if my neighbor gets 10,000 or 30,000 dollars more than I do, or leases a car for 60,000 dollars, or if someone receives 400 dollars in social welfare or housing assistance, this creates envy - why does he/she get what I don't?

COMPARE

The parable Jesus tells here is such a calculation example. The first servant owes 10,000 talents - the number is within the range of the imaginable, the value however not: this sum corresponds to 60 million denarii, i.e. 60 million daily earnings of a day laborer at the time of Jesus, 164,000 annual earnings. Converted to today's conditions, in which we earn relatively more, this would be more than 5 billion dollars. How could this servant have accumulated these unbelievable debts? (Question in the first place: Why did he get this loan?) This is not so much about specific sums as it is about illustration. And the second servant, he owes 100 days' wages, or about $10,000 (by today's standards). Peanuts in comparison, and well imaginable for us to owe someone this sum, for example to buy a used car or a kitchen. It's a lot of money that you wouldn't want to do without if you lent it out. The former sum is quickly forgotten when we hear what the debt of the latter amounts to. So Jesus picks us up with this parable in our everyday dealings with money. At the time of Jesus, many were bitterly dependent on every single denarius, on every single day's earnings.

 

AS GOD IS TO ME, SO AM I TO YOU

 

But what Jesus wants to talk about is not money, but the immeasurable goodness and mercy of God: But God asks you: Even if you are deeply in debt to God and God forgives you everything, without any compensation, why are you, O person, so ungenerous, and hold every fault against your fellow neighbor and do not forgive?

An infinite number of times (that's what this "77 times" stands for) you can forgive others until you have shown – will never happen, actually - the same forgiveness with the faults, offenses and injuries of others that God exercises with you.

“As God does to me, so do I to you”, must be your motto! In describing here how severely God deals with the unforgiving, the harsh, the small-minded, those who will not forgive, the evangelist Matthew makes clear the importance of forgiveness in a community struggling to survive. When in communities (and also in societies) divisions remain, people no longer speak to each other. The divisions that bring unjust distribution of wealth, global inequality.

If we humans do not find ways to each other like here in the parable, if rich people do not give away something of their goods and share life opportunities, it will be difficult for all to survive. Today, laws and international regulations should take care of that. But God gives us an enormous number of new beginnings, again and again we may try to reach out to others and forgive them whatever we ourselves mess up.

Christ tells a much more drastic example, but the question certainly applies to me as well: Shouldn't I be more merciful myself if I expect others to be merciful to me? So how a disciple of Christ behaves in a Christian way is not only a question of the right directives and commandments. It has a great deal to do with my own "basic attitude."

This concerns the big questions in the church: With which basic attitude do we meet people and interpret the directives of the church for them? Here, too, we should not judge too quickly and, above all, judge too harshly!!! And it concerns the very human small things of my everyday life. Often enough we look too much at these small things. The example of Jesus with this unimaginable amount of money shows us that Jesus thinks in incomparable dimensions when he thinks about forgiveness, about mercy! And it opens up our view to solidarity. One alone can’t earn such a huge sum of money. But if we look to our systems of solidarity, health, insurances, even our work in the Mission House, we live on solidarity. One alone can’t build a hospital. But if 10.000 people share the burden, it will be possible. We can take the example of that servant with the biggest loan as an image of the solidarity of Christians.

The basic attitude to which Christ invites us in the Gospel is that of mercy. It allows real forgiveness, a conversion in behavior and a new chance for my life the unimaginable is brought before our eyes today. Unimaginable the mercy of God and unimaginable what God could do with us if we only open ourselves for him.

- Prior, Fr. Anastasius Reiser, OSB

Homily - Sunday, August 27th, 2023

Homily by Prior, Fr. Anastasius Reiser, OSB

“I will give you the keys to the kingdom of heaven.”

Dear Brothers and Sisters,

When I give someone a key, I give him or her a power of authority. Someone can either unlock the house, the office or a workshop.

But that also means that I trust the person to let someone in where I normally have a protected area.

We notice this especially when someone breaks into our house. It's not so much that people complain that things of value are missing or the amount of money that was taken. It's the feeling that someone has invaded my private sphere, my protected sphere.

Therefore, the area that we can lock and unlock is our area, the private area. And only members of our family, community, work colleagues or friends whom I trust are allowed to unlock here.

Also, in the Bible the image of the key is used to explain the access to heaven, to the kingdom of God.

2 Chronicles 7:13 “If I close heaven so that there is no rain, if I command the locust to devour the land, if I send pestilence among my people.”

What kind of places are these that God has closed and will open?

The Garden of Eden? The kingdom of God? The new Jerusalem?

Jesus felt that access to the Father, to the Kingdom of God, had become too difficult for the people. When he says to the Pharisees:

Mt 23:13 "Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter.

He means that the rules, the laws of the Pharisees had become a burden and from there the entrance to heaven has been closed.

That Jesus keeps another entrance to heaven open for us; he says in the Gospel of John:

John 10:9 “I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.”

This means that through Jesus the door is open and the way to the kingdom of God is accessible again.

And just as we give a good friend permission to unlock our door and enter in together with us, so Jesus gives Peter the keys of the kingdom of God:

He says to his friend and disciple Peter:

"I will give you the keys to the kingdom of heaven."

And if we look into the tradition: Christ himself is this key: in Advent, a few days before Christmas, we sing the O - Antiphons:

O Antiphon - O Key of David

O Key of David and scepter of the House of Israel; you open and no one can shut; you shut and no one can open: Come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.

(todays 1st reading: Isaiah, 22:19-23) The New Testament is thus “a door opener” for the kingdom of heaven. Heaven is open for us human beings.

We can often find this openness in the New Testament. For example, in

Revelation 21:25 About the coming light: “During the day its gates will never be shut, and there will be no night there.”

When the light is coming, when Christ is present, then there can be only light, then the doors can no longer be closed.

Jesus has opened a door for us and that it goes on through this door. To heaven. Maybe we haven't even discovered the door yet. But Jesus tells us: "I have opened a door for you that no one can slam or shut."


2nd Sunday of Easter & Divine Mercy Sunday - 2023

Joh 20:19-31  
Acts 2:42-47  
1 Pet 1:3-9

focus:  The Risen Christ is our Lord and God.

function:  The Easter Season is meant to help us believe in the resurrection.

We have celebrated Easter; and the feast continues for fifty days!  On Easter Sunday after the vigil, I was energized and full of joy:  the light of the Easter candle was multiplied and this chapel was beautifully illuminated by many little lights that we had lit from the Easter candle and carried with us.  The wonderful Easter Proclamation, the Exsultet followed;   then the many Alleluias and the renewal of our baptismal vows.

Everyday life with its ups and downs goes on after Easter Sunday, however, and we live in this same world. The purpose of the Easter Season, of us celebrating 50 days of Easter, is to train our eyes, so they become as it were Easter eyes, so they learn to see the new reality of the Resurrection more and more in our own lives and in our world.

In both the gospels of Easter Sunday and of today the Resurrection Event is surrounded by contrasts:  a sense of great loss //  and great joy;    doubt  //  and belief.  Today’s gospel begins by pointing out  that the disciples were gathered behind locked doors “for fear.”

Jesus’ death had driven them into hiding.  Then the Risen One stands in their midst and suddenly, as they see Him, they are full of joy.

What caused their Easter joy?  Certainly, Jesus’ presence, Jesus’ being alive.  And then also Jesus’ message.  He speaks words of peace and forgivenessPeace (Greek eirene) here doesn’t mean only the absence of war.  Behind it we can hear the Hebrew concept of shalom, which means universal well-being and wholeness.

A prerequisite of this shalom’s, this peace’ full reception is the forgiveness of sins:  the disciples need to receive forgiveness from God, and they are called upon to extend forgiveness to other people.  Peace and forgiveness together open up new spaciousness, the space of salvation, shattering the confines of locked doors and doubt.

Thomas, who was absent during this first encounter with the risen Lord, doesn’t believe the witness of the other disciples.  Like us, he wants tangible evidence.  Before he actually touches Jesus though Thomas only utters a profound profession of faith: “My Lord and my God!”  His encounter with the risen Lord replaces the need for to touch and opens up space for faith and for salvation.  Thomas experienced the peace and the forgiveness that Jesus, the Risen One, offers!

Dear sisters and brothers in faith, The Risen Christ is our Lord and God.  The Easter Season is meant to help us believe in the Resurrection.  We also can experience Christ’s presence and in concrete ways see him and touch him!  The report about the life in the early Jerusalem Christian community in today’s first reading gives us pointers as to how this can happen.  It describes various elements of the early Christian’s life together.

The center is the Eucharist, the “breaking of the bread.”  In the Eucharist, Jesus shows us, as it were, his hands and his side.  We commemorate his passion and death. At the Eucharist, he bestows the Holy Spirit upon us.  In the Epiclesis, we call down the Holy Spirit upon bread and wine.  After the consecration, at Communion, we touch Him, we eat him into ourselves, so that he can transform us, so that our hearts become more and more like his.

Then there is the teaching of the apostles.  During the Easter Season, the Lectionary presents us with sections from the Acts of the Apostles; We hear how, in spite of rejection and persecution, the message about the life, death and resurrection of Jesus spreads over the whole world  known at this time. The teaching of the apostles came so evidently from God!  Humans were not able to destroy it.

Finally, there is the communal life.  We encounter the Risen Christ in each other.  Our ability to forgive a person who has hurt us is a gift of the Risen One; we receive it if we ask him for it.  Our ability to share our possessions with those who are in need—according to the example of the early Christians in Jerusalem—is a gift of the Risen Lord, too, and evidence of His presence within us and around us.

Certainly, it would be nice to trade places with Thomas and to share in this first, overwhelming experience of Christ’s resurrection.  If we, however, in a prayerful attitude, see and hear, note and perceive, especially during the next six weeks, we will, despite and in the midst of all that worries us and tries our faith, get in touch ever more fully with this new reality; indeed, we, too, will encounter and touch the Risen One.    

 Amen.  Shalom!