Twenty-Fourth Sunday in Ordinary Time - B September 13, 2009

Isaiah 50: 5-9a James 2: 14-18 Mark 8: 27-35

I have often been puzzled by statements like “I don’t believe in God” or “There is no God.” Sometimes I think it is coming from a person who thinks that this is a way of saying “I am growing up” or some other way of stating that some types of childish superstitions are being put aside. Such expressions might also come from those who think that there is some sort of conflict between science and religion that arises from a conviction that science gives knowledge whereas belief in God is base don faith, despite the fact that we experience “faith” in many different ways in life. It is not a foreign idea, it is not in conflict with being a “thinking” person. Then again, such statements come from those who think themselves “enlightened.” This thinking has even been placed on billboards which proclaim: “You don’t have to believe in God to be a good person.” This disbelief in God is expressed in many different ways. But it is not simply something that is modern or contemporary. In fact, 2500 or so years ago, the author of the psalms referred to the same idea in writing of those who said “There is no God.”

My puzzlement comes not because of what I am as a priest, because the belief in God is basic to my life and work as a priest. Rather, it arises from the simple fact that I am a person, human being, living in the world, living as part of history. Cultures throughout the world, in different forms, have understood that there is more to life, that there is a spiritual dimension of some form that is being the immediate experience. Throughout history as well, in some form or another, at times in strange ways, there has been an acknowledgment of the “other” of what can be called “divine” or “godly.” Another source of reflection on this idea of God has come from a familiarity with what are known as 12-Step programs. In these programs, if a person is sincerely convinced of being controlled by some substance, whether alcohol or drugs or food or sex - whatever - then in order to start to overcome this addiction, second only to a recognition of the control of that substance in life is the recognition of a Higher Power, or God.

The conclusion that I have reached is that most often such a denial of the reality of God, of a belief in God, arises from either misunderstanding or inconvenience. Misunderstanding comes from limiting either God or ourselves. God is limited by relegating the image of God to some sort of bearded old man who is demanding, controlling, angry. We limit ourselves when we think of God as managing all of life, with no role for free will for ourselves or others, and no role for the simple forces of nature. Inconveniences arises because if God is admitted and believed in, then there is some role for a relationship with God. A relationship with God, however, an acknowledgment of God, might then interfere with what I might think is more important to me here and now, whether it might be over-indulgence, sleep, selfish disregard for anyone other than myself, or so on.

In the discussion between Jesus and his followers, and especially with Peter, there is some of this element present, especially the understanding of God and of the role of God that is involved. We heard of the acknowledge of Jesus and an understanding of God in describing him as a messenger of God, like the prophets. Even more, he is recognized as the messenger, the Christ, the anointed one, the connection between God and mankind. Peter is even congratulated for his insight. But then Jesus begins to point out what this role means for him. He is immediately criticized by Peter because what Jesus describes does not fit into Peter’s pre-conceived notion or image or role for the Christ, the messenger of God. But Peter is rebuked and the crowd is told, we are told, that in order to acknowledge God, to acknowledge Christ, we must also “take up the cross.”

“To take up the cross” is an interesting expression. In a way it has become a rather ordinary way of describing the various aches and pains, trial and tribulations, the challenges which simply go with living day today. These are things which need to be tolerated or put up with as part of being alive. But in the context in which Jesus was speaking, and in which Mark was writing, “to take up the cross” was a very significant statement. It did not refer to something like putting neat little crosses on the wall, as if these are the things with which I need to deal, the problems and challenges that are a part of my life like illnesses, responsibilities, neighbors, co-workers, family and the like. Those who were crucified at the time of Jesus and St. Mark, those who had to take up crosses, were real “nobodies” in society. Roman citizens could not be crucified. Only those in the lower rung of society, non-citizens, often slaves, were the ones who were removed from society by killing them in a slow, agonizing, very public way. They were made to be examples. They were living, dying billboards of “this is what happens” if you offend the powers that be.

The expression used by Jesus says to us that the love of God for us is total and complete. It is a love for us that is so great that God comes into the world in the person of Jesus Christ and comes among the lowest of the low. The humiliation and degradation of a death on a cross is an active sign of the totality of God’s love for us. Perhaps it is a challenge to believe in God. Perhaps it is a challenge to believe that we are loved so much. Perhaps it is challenge to accept that we are called to be a part of showing this love in our lives, to our world.

If there is a misunderstanding of God, it arises from an unwillingness to acknowledge this totality of the Creator’s, God’s love for us. If there is an inconvenience in believing in God, it comes from the limits we place on ourselves, the limits in realizing the difference we can make in our lives, in the lives of others, in the life of the world. This difference can result if we identify ourselves with that cross, with the crucifixion, and make the effort to reflect the complete selflessness and generosity, the total love that it tells us about our good and gracious God.