Wisdom of Solomon 1:16–2:1. 12-22
James 3:13–4:3, 7–8a
Wisdom. No matter our location in life, there is a good chance we’ve sought out wisdom, whether from a literary source, a trusted mentor, a venerable family member, or a beloved friend. She is a presence for which many of us will, without reservation, lay down a personal claim as the human endeavor to search her out bring us curious to each new day. Very few of us would deride or refuse wisdom were she offered to us; we know, somewhere, somehow, that wisdom is something good. But is all wisdom good?
One of the consequences of our collective human endeavor for wisdom is that we frequently load the term with our own freight—indeed it may even become a particular kind of freight just out of hand, beyond reach, something to achieve. And, like most human achievement, we invariably construct a market place of competing achievements, especially when wisdom is confined to the realm of intellectual speculation.
We find two very different kinds of wisdom at variance with one another in the readings before us today and each text asks us to notice the difference between these two wisdoms as they are compared and contrasted—the failure and consequences of one and the goodness and freedom of the other.
Jesus sent out disciples two by two and gave them authority over unclean spirits. Jesus “ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts.” Jesus sent them out with authority and in need, with power and weakness. They needed hospitality from those to whom they were sent. They had to receive and rely on others.
Jesus revealed God not as distant and self-reliant but vulnerable and personal, coming as a baby and dwelling by growing up, living closely with us. In his longest recorded personal conversation, at a well in Samaria, Jesus began by asking for a drink. He was thirsty and had no bucket. Jesus offered good news and connection with his own need.
Hospitality, offering radical welcome, is not only for us to give but essential for us to receive. We Brothers welcome many alongside us in the monastery each week, and this is God’s house. We are all guests receiving God’s sustenance. As a frequent host, it’s hard and healing when I choose to receive hospitality. Being reliant and cared for as a guest furthers my conversion.
“Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it yields a rich harvest.”
This one phrase from John’s Gospel encapsulates the essential sprit of what we call the Paschal Mystery – Christ’s Passion, Death, and Resurrection to New Life. On this Tuesday evening in Holy Week, these words are also something like a “preview of coming attractions,” awakening our hopes and grounding our intentions as we prepare for the single, liturgical arc of Maundy Thursday, Good Friday, Holy Saturday, and the Great Vigil of Easter.
We believe that our sincere and wholehearted participation in this liturgical drama is one of the central means by which we participate in the saving work of Christ. This is the unfolding drama of how, in his own particular life and flesh, Jesus underwent the human experiences of suffering and death and was, in defiance of all expectation, raised from death by the One he called Father. As a liturgical tradition, we do not simply re-enact or reminisce about very significant events that happened long ago in ancient Palestine. No. To see what we are doing as pious commemoration would be to keep the Crucified at a safe distance in the historical past, separate from ourselves. Rather, the unboundaried space opened to us as the assembled body of Christ invites us truly to enter the sacred, inner dynamic of the events by which we have been claimed and marked as His own forever. On a personal level, this week invites us into a more intimate, transformative encounter with the mystery of our own suffering, death, and resurrection. Each of us has undergone, and will yet undergo, countless passions, deaths, and resurrections – in churches, yes, but also in hospitals and office buildings, by bedsides and firesides, under the open sky and around kitchen tables. Though these experiences are potential fountainheads of meaning through our union with Christ, many of them go unnamed as such and so their graces remain unrealized. In the chapter from our own Rule entitled “Holy Death,” we receive this reminder: “Week by week, we are to accept every experience which requires us to let go as an opportunity for Christ to bring us through death into life.” This is the paschal mystery writ small, in lowercase letters, across the individual history of every child of God. The small mystery enclosed within one’s own skin is grounded afresh in the Great Mystery of Christ’s Body by reading our small print alongside the bold, capital letters of this week’s unitive liturgical action.
The Feast of the Confession of Saint Peter the Apostle
For many prayerful people, God’s love is largely theoretical. They can intellectually grasp that God is love, but they do not feel it. I have been among this class of people, and I have listened to others express a similar lament. When someone tells me they intellectually know that God is love but they do not feel it, I ask them the same question that was put to me when I felt this way: “Who is Jesus for you?” Often, this question takes people by surprise. Often, (and it was the case for me) there is an uncomfortable silence, and a level of uncertainty is expressed. For many prayerful people, Christians among them, even people who love God, and who desire to follow God; many of them remain ambivalent about Jesus.
‘At that time Jesus said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants…’
Who are “the wise and intelligent” to whom Jesus is referring? Any one of three groups who held power. One, the scribes and Pharisees who were the educated, Jewish elite. Second, the Greeks, whose intellectual prowess was recognized even by Rome. And thirdly, Rome, which was the occupying and controlling force in Palestine. To a Roman ear, when Jesus, the peasant, prays aloud to the God whom he calls “Father,” – Papa – I thank you, Papa, Lord of heaven and earth, because you have hidden these things – his revelation – from the wise and intelligent and have revealed them to infants – Jesus is an idiot to the Greeks[i], blasphemous to the Jews, and treasonous to the Romans because Caesar, only Caesar Augustus, was called “God from God.”[ii]