Sunday Meditation: Take Up Your Cross

For the Twenty-Second Sunday in Ordinary Time in Year A, we get the famous follow-up to the handing of the keys to Peter, the rebuke where Jesus tells Peter “to get behind me Satan.”  There are two parts to this passage.  The first is the rebuking part: Peter rebuking Jesus and Jesus counter rebuke of Peter.  The second is the discourse Jesus provides on discipleship.  Exegesis of this passage relies on the subtlety of several words.  First, “Satan,” then “get behind me” as we will see in one of the embedded homilies, and also “deny yourself” in another homily.

Whether Jesus identifies Peter as Satan or whether He is using the word Satan in its etymological sense could be up for debate.  From Wikipedia:

The Hebrew term śāṭān (Hebrew: שָׂטָן) is a generic noun meaning "accuser" or "adversary", and is derived from a verb meaning primarily "to obstruct, oppose".

Either way, Jesus is identifying the obstructive nature of Peter’s rebuke.  Gina Hens-Piazza in America Media’s Scripture Reflections identifies three more subtleties.  She points out:

 

First, Jesus says “Whoever wishes to come after me.” Following Jesus is a choice. Though he extends the invitation, we must be the ones to choose, to say yes.

 

Second, Jesus’ invitation also summons us to take up our cross. He says, “Whoever wishes to come after me must deny himself, take up his cross…” (Mt 16:24). We are being asked to take up our cross, not Jesus’ cross. He invites us to embrace, with a Christ-like trust in God, all the crosses that all our lives entail.

 

Finally, Jesus says, “Whoever wishes to come after me, must deny himself, take up his cross, and follow me” (Mt. 16:24). By “follow me,” Jesus does not mean for us to do exactly what he did or live our lives exactly as he lived his…following Jesus involves an entirely individual and unique way of conformity both to what he taught and to the ways he taught it. It means capturing with our own circumstances and creativity the very essence of who Jesus was and how he lived.

I think Gina’s second observation—“to take up our crosses””—is the one that resonates the most to me.

 

 

 

 

Today’s Gospel:

 

 

Jesus began to show his disciples

that he must go to Jerusalem and suffer greatly

from the elders, the chief priests, and the scribes,

and be killed and on the third day be raised.

Then Peter took Jesus aside and began to rebuke him,

"God forbid, Lord! No such thing shall ever happen to you."

He turned and said to Peter,

"Get behind me, Satan! You are an obstacle to me.

You are thinking not as God does, but as human beings do."

 

Then Jesus said to his disciples,

"Whoever wishes to come after me must deny himself,

take up his cross, and follow me.

For whoever wishes to save his life will lose it,

but whoever loses his life for my sake will find it.

What profit would there be for one to gain the whole world

and forfeit his life?

Or what can one give in exchange for his life?

For the Son of Man will come with his angels in his Father's glory, and then he will repay all according to his conduct."

~Mt: 16:21-27

 

 

 

Fr. Cajetan Cuddy O.P. explains the subtlety of what it means to “deny yourself.”

 

Fr. Cajetan:

In the 16th chapter of St. Matthew's gospel, our Lord speaks the truth to us, but he says things in such a way that it almost sounds like he is taking away with his left what he gives us with his right. Because today he says, "Whoever wishes to come after me must deny himself, take up his cross and follow me." And then he says, "For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it." What does this mean?  It's a perplexing thing to think of the fact that we preserve our life through the very loss of our life. As if we gain something through giving that something up. We retain something by giving it away. We earn something by losing it.

 

If we understand that our Lord is speaking not of our life in and of ourselves, in and of itself, but rather our life as one with his life. In other words, all of those united to Jesus are not no longer themselves alone. They don't find their identity in, through, and because of themselves. They find their identity in Christ's identity. This is the essence of the Christian life. This is the essence of the gospel. Namely, that we are not our own, that we are not alone, that we are not distant from the Lord, and in fact, that everything that the Lord has and is is ours. He has told us all things. He has given us his entire self. His life is ours. And this is where the paradox, the mystery, the ambiguity, the rhetoric dissipates and the gospel clarity becomes clear. If we lose our life, which is to say our attempt to find ourselves in and through ourselves, but really to find ourselves in his our Lord's divine life, then we don't lose anything when we lose our life and we gain everything.

In simpler words, we lose our life when we unite our lives to Jesus, but then we gain in exchange of Jesus’s life.

 

For the pastoral homily I once again turn to Archbishop Edward J. Weisenburger of Detroit who here focuses on the words, “follow me.” 

 

Archbishop Weisenburger:

What is unfolding in this gospel passage is Peter is being asked to change his understanding of what kind of Messiah Jesus is. Indeed, recall that as Peter hears Jesus explain that he will be more of a sacrificial lamb led to the slaughter than a triumphant military leader.  Peter can't quite wrap his brain around that. It's not what he expected. Certainly probably not what he wanted. And so Peter actually rebukes Jesus.  No doubt motivated by love for Jesus, Peter says, "Absolutely not, Lord. You're wrong. May that never happen." But brothers and sisters, whenever we rebuke God, we're not in a good place. And the same Jesus who just moments before had promised Peter the keys of the kingdom, must now correct Peter. Note the words of the gospel in Greek do not translate perfectly into English. When we read Jesus saying to Peter, "Get thee behind me, Satan." That get behind in the original Greek might be translated fall back in line. You see, a  disciple was a follower, one who walked behind the master. Jesus, we do not believe, is expelling Peter from the 12 or wanting him to go away forever. Moreover, that word Satan, Shatan, could refer to a stumbling block. And in that moment, had Jesus listened to Peter and changed the will of the father for himself, then Peter indeed would have been a great stumbling block. Instead, Jesus  is now rebuking Peter's incorrect understanding, his incorrect belief in the kind of Messiah Jesus would become on the cross.

 

I find this gospel quite powerful in my own life because while I have known some great joys, blessings, and even what felt like a few triumphs in life, I also have known setbacks, hardships, and sufferings. And I suspect that's equally true for each of you hearing these words.  But being a follower of Jesus means falling in  line and following being a disciple, a follower, not only to his cross, but to our own. And to be honest, I suspect this is a gospel passage that challenges us today, probably no less than it challenged Peter. Please forgive my mild sarcasm, but there are plenty of popular religious leaders today, as there have been in every age, who claim to be Christian, but promise if you do  everything just right, you'll only know happiness and blessings. They typically also want your credit card number. But that's not Christianity.  And as long as that misunderstanding of the kind of Messiah Jesus is remains in our brains, we will never really grasp the heart of the gospel. If we can accept no role for suffering or hardship in life, then perhaps today we are the stumbling stones between the feet of our Messiah. 

 

Okay, one final point from this gospel concerns the timing of this revelation.  Jesus explains the kind of Messiah he will be only as he and his disciples are now approaching Jerusalem with the cross drawing near on the horizon. Surely if some of those disciples had known what awaited them from the very start of the journey, they would never have joined Jesus as disciples. It might have been too daunting.  But when you think about it, perhaps it was a real grace, a blessing from God. After all, when you think about it, whether it's marriage, parenthood, priesthood, religious life, or any chosen career, we often times don't realize what we're getting into at the beginning, but we're given strength along the way to endure, and even more than endure to triumph over whatever challenges lay ahead. Could it be that God reveals his will for each of us at the right time when we most need it? For today, let us remain firmly in line, walking behind Jesus as a disciple, a follower. 

So “get behind me” is not just a put down, but an actual calling to be a follower.  How many times has Jesus rebuked me?  Every time I refused to get behind Him.

 

 

 

Sunday Meditation: " You are thinking not as God does, but as human beings do."

 

 

Today’s hymn is the lovely and most appropriate, “Take Up Your Cross.”

 

 

Take up your cross, the Saviour said,

if you would my disciple be;

Deny yourself, the world forsake,

and humbly follow after me.

 

Take up your cross; be not ashamed!

Let not disgrace your spirit fill;

For God himself endured to die

upon a cross on Calvary's hill.

 

Take up your cross, which gives you strength,

which makes your trembling spirit brave:

'Twill guide you to a better home

and lead to vict'ry o'er the grave.

 

Take up your cross, and follow Christ,

nor think till death to lay it down;

For only they who bear the cross

may hope to wear the glorious crown.

 

Lately it feels like I’ve been carrying that cross.  May I be following Jesus.

 

LOTR, The Fellowship of the Ring, Post 6

This is the sixth post of a series of posts on J. R. R. Tolkien’s The Lord of the Rings.  This series focuses on the first volume of the trilogy, The Fellowship of the Ring.

You can find the first post here. 

The second post here.

The third post here.

The fourth post here. 

The fifth post here.

 

 

 

Summary: Bk1 Ch 10_11

 

Chapter 10: Strider

Frodo, Sam, and Pippin made their way back to the Inn’s parlor, and when they lit a fire noticed that Strider was among them.  Strider reminded Frodo he needed to speak to him.  Strider said the information he was to provide would cost Frodo something, that is Frodo must take Strider as a companion.  Reluctant, Frodo said it depended on the information.  Strider said that Frodo and the hobbits had been too talkative and careless with information.  Strider himself had heard the hobbits use the name of Baggins as they made their way to Bree.  He then warned Frodo that the pursuers were close and they would need to leave in the morning.  Strider could take them through less known paths.

Frodo, suspicious, asked Strider who he was and what did he know of Frodo’s business.  As Strider was explaining that Frodo had no choice but to trust him, there was a knock and Barley the landlord came in with a letter for Frodo.  The letter was from Gandalf and that Barley had promised to deliver to the Shire some three months before.  But he had forgotten.  The letter explained that Gandalf had an urgent matter, had to rush off, and would not be able to meet up with him.  There would be a man named Strider, whose real name is Aragorn, that would help the hobbits get to Rivendell.  He included a poem in the letter that the real Strider would know.

Frodo read the letter silently, and, when Strider mouthed off a few lines from the poem, Frodo knew before him was the real Strider.  Strider laid out a plan to get to Weathertop, a flat hill half way to Rivendell. 

Suddenly Merry burst into the room and slammed the door shut.  He had come across Black Riders.  Strider explained the Black Riders have not all assembled together yet, and that there is a little time to escape them.  They went to bed for the night with the plan to leave immediately in the morning.

 

Chapter 11: A Knife in the Dark

In the middle of the dark night, back at Buckland at the house at Crickhollow, there was a blow to the door, and when no one responded there was another blow to the door and the locked gave way and the door flipped open.  Fatty Bolger, who had remained at the house, screamed in fear.  The Black Riders announced themselves “in the name of Mordor.”  Fatty escaped and ran out to the nearest neighbor.

Back at Bree, Frodo was disturbed in his sleep.  At daybreak, Strider roused them and prepared them to leave.  The landlord came upon them to announce their ponies had vanished; someone had let them out of the stable.  By the time they could round a few ponies up and get others, three hours had passed.  Finally they had breakfast and set out on the road.

At a particular point on the road, they broke off and headed north and by a circuitous route in wild country headed for Weathertop.  By the third day from Bree they came upon a marsh land, and on the fourth day camped they saw a series of mysterious flashing lights in the distance.  On the fifth day they came upon a series of hills with the tallest one being Weathertop. 

On the sixth day from Bree they found a path that seemed to lead all the way to the top of Weathertop.  Strider told them historical stories about Weathertop and the region, about how Elendil stood at the top waiting for Gil-galad from the west.  Then Sam started singing a song about Gil-galad, who was an Elven king, a song Bilbo had taught him when young. 

When Strider, Frodo, and Merry got to the top of Weathertop, they found a ring of crumbling, ancient stone-work and signs of a great fire that had once occurred.  On some of the flat stones, they found markings that were runes.  From the top Frodo let out a cry when in the distance he saw two black riders meeting.  They hurried back down to meet with Sam and Pippin.

Strider explained that the Black Riders cannot see in the light, where they use their sense of smell predominantly, but they have other senses which accentuates their ability to sense.  Their horses however can see in the daylight, and Frodo’s ring draws the Black Riders as well.

It was extremely cold that night and Strider continued with his tales of Gil-galad and Middle Earth.  He chanted a poem of the tale of Beren and Tinúviel and their love and her rescue of Beren.  After the poem and with the moon shining, Frodo felt a chill, and when they looked up on top of a hill they could see four Black Riders staring down on them and their camp.  In the fear, Frodo slipped on the ring and he could now see there were five Black Riders.  Three of them advanced toward him, and he felt a stabbing pain in his left shoulder.  Falling down, Frodo caught in his sight Strider with a flaming club repelling the Black Riders.  Frodo then slipped the ring off his finger, clutching it in his hand.

###

I don’t really have much to comment on in this section.  The one thing that came to mind as I read the Strider chapter was how much that chapter reminded me of a detective novel, something like The Maltese Falcon by Dashiell Hammett.  It reminded me of that one scene where everyone is huddled in a room, each character full of suspicions and a letter comes in that turns the screw of the plot.  Here we have the hobbits suspicious of Strider, Barley suspicious of the hobbits, and Strider, hard boiled and detached, controlling the situation similar to a central detective character.  Suddenly a letter from Gandalf shows up that alters the stability of the situation and clears up allegiances.  Suddenly Merry bursts in the room to inform them all of the outside terror, tightening the tension further.  Tolkien superbly plotted the chapter. 

###

Here’s an interesting detail mentioned in the “A Knife in the Dark” chapter.  On the sixth day from when the companions left Bree, it mentions that the date is the fifth of October.  Well, if you remember that the hobbits left the Shire on Frodo’s birthday, which was September 22^nd, that would make the hobbit’s journey now two weeks.  It feels like it’s been a lot longer, doesn’t it?

###

I just realized there are a few more interesting details in the “A Knife if the Dark” chapter.  We learn about the nature of these dark riders.  After spotting a number of the horseman from on top Weathertop, the hobbits ask Strider about their nature.

 

‘Can the Riders see?’ asked Merry. ‘I mean, they seem usually to have used their noses rather than their eyes, smelling for us, if smelling is the right word, at least in the daylight. But you made us lie down flat when you saw them down below; and now you talk of being seen, if we move.’

 

‘I was too careless on the hill-top,’ answered Strider. ‘I was very anxious to find some sign of Gandalf; but it was a mistake for three of us to go up and stand there so long. For the black horses can see, and the Riders can use men and other creatures as spies, as we found at Bree. They themselves do not see the world of light as we do, but our shapes cast shadows in their minds, which only the noon sun destroys; and in the dark they perceive many signs and forms that are hidden from us: then they are most to be feared. And at all times they smell the blood of living things, desiring and hating it. Senses, too, there are other than sight or smell. We can feel their presence – it troubled our hearts, as soon as we came here, and before we saw them; they feel ours more keenly. Also,’ he added, and his voice sank to a whisper, ‘the Ring draws them.’

 

‘Is there no escape then?’ said Frodo, looking round wildly. ‘If I move I shall be seen and hunted! If I stay, I shall draw them to me!’

 

Strider laid his hand on his shoulder. ‘There is still hope,’ he said. ‘You are not alone. Let us take this wood that is set ready for the fire as a sign. There is little shelter or defence here, but fire shall serve for both. Sauron can put fire to his evil uses, as he can all things, but these Riders do not love it, and fear those who wield it. Fire is our friend in the wilderness.’

 

‘Maybe,’ muttered Sam. ‘It is also as good a way of saying “here we are” as I can think of, bar shouting.’

 

So we learn the Dark Riders cannot see in the light but have some other sense that allows them to perceive in the dark.  But while they cannot see in the dark, “shapes cast shadows in their minds.”  Hmm, seems to recall Plato’s allegory of the shadows in the cave.  I wonder if there is a connection.  The Dark Rider’s sense of smell is such that they can “smell the blood of living creatures.”  We also learn the riders are deathly afraid of fire, and that the companions need to use it for defense against them.  But Frodo’s Ring is what really draws them.  To this Frodo is taken aback and has a moment of despair for his safety.  It is interesting that when Strider tries to reassure Frodo, he touches Frodo’s shoulder.  Is there significance in that touch to the shoulder?  I don’t know.  Later in the chapter Frodo will be stabbed by one of the Dark Riders in the shoulder.

###

There is still one more element of “A Knife in the Dark” that I would like to just highlight.  One night as the companions have left Bree now for six days and are making their way eastward, though in jagged directions, Sam asks Strider to tell them a “tale of the old days.”  After Strider recites a poem of Beren and Tinúviel, he goes into a talk of a history.  Here is the passage.

 

Strider sighed and paused before he spoke again. ‘That is a song,’ he said, ‘in the mode that is called ann-thennath among the Elves, but is hard to render in our Common Speech, and this is but a rough echo of it. It tells of the meeting of Beren son of Barahir and Lúthien Tinúviel. Beren was a mortal man, but Lúthien was the daughter of Thingol, a King of Elves upon Middle-earth when the world was young; and she was the fairest maiden that has ever been among all the children of this world. As the stars above the mists of the Northern lands was her loveliness, and in her face was a shining light. In those days the Great Enemy, of whom Sauron of Mordor was but a servant, dwelt in Angband in the North, and the Elves of the West coming back to Middle-earth made war upon him to regain the Silmarils which he had stolen; and the fathers of Men aided the Elves. But the Enemy was victorious and Barahir was slain, and Beren escaping through great peril came over the Mountains of Terror into the hidden Kingdom of Thingol in the forest of Neldoreth. There he beheld Lúthien singing and dancing in a glade beside the enchanted river Esgalduin; and he named her Tinúviel, that is Nightingale in the language of old. Many sorrows befell them afterwards, and they were parted long. Tinúviel rescued Beren from the dungeons of Sauron, and together they passed through great dangers, and cast down even the Great Enemy from his throne, and took from his iron crown one of the three Silmarils, brightest of all jewels, to be the bride-price of Lúthien to Thingol her father. Yet at the last Beren was slain by the Wolf that came from the gates of Angband, and he died in the arms of Tinúviel. But she chose mortality, and to die from the world, so that she might follow him; and it is sung that they met again beyond the Sundering Seas, and after a brief time walking alive once more in the green woods, together they passed, long ago, beyond the confines of this world. So it is that Lúthien Tinúviel alone of the Elf-kindred has died indeed and left the world, and they have lost her whom they most loved. But from her the lineage of the Elf-lords of old descended among Men. There live still those of whom Lúthien was the foremother, and it is said that her line shall never fail. Elrond of Rivendell is of that Kin. For of Beren and Lúthien was born Dior Thingol’s heir; and of him Elwing the White whom Eärendil wedded, he that sailed his ship out of the mists of the world into the seas of heaven with the Silmaril upon his brow. And of Eärendil came the Kings of Númenor, that is Westernesse.’

Now that is a long discourse of which we the reader are completely disconnected.  At this point in the narrative this is outside our understanding.  It is a very elaborate history.  I’m not sure how this figures into the novel.  Perhaps it will be explained in further exposition.  Or this may be the sort of history that Tolkien will write in future books, such as The Silmarillion.  What is interesting to me is the question of whether Tolkien had worked this pre-history out before LotR or was it something he filled in as he went along?  I get the feeling he generated this history even before he wrote his epic novel. 

###

L Comment:

Thank you very much for the summary, Manny, and for the insightful comments. I particularly like your comparison of the strider chapter in Bree with a detective novel. Besides being a brilliant analysis, it helps me to better understand how the comes together.

 

On the point about the history of Middle Earth, a friend of mine wrote this, which could be relevant: 'What I find fascinating is that way every step you take in Middle Earth connects you to some event or person of the past. The past is all around you, yet it’s also gone. Yet it’s also exerting some influence on the present. There is the God of History at work over the ages.'

My Reply to L:

Oh that is a helpful observation, and yes, I am seeing it as I read. Thanks L.

Frances Comment:

If you go to Gutenberg.com. “On Fairie Stories,” J.R.R. Tolkien, you will find several excellent articles there, including one by Word On Fire’s Holly Ordway. She writes eloquently about the joy one would feel if an especially beautiful fairy story is found to be real, its narrative to be history. Holly Ordway not only came to a new understanding of fairy stories when she studied the Gospels, she discovered the one story where “Legend and history met and fused,” and converted to Catholicism. The Gospels are the Story behind the story of LOTR. I think an understanding of Tolkien’s thought is very helpful when reading it.

Michelle Comment:

Manny wrote: "What is interesting to me is the question of whether Tolkien had worked this pre-history out before LotR or was it something he filled in as he went along? I get the feeling he generated this history even before he wrote his epic novel."

He must have. Even the Elven language was conceived beforehand. What an amazing intellect he had!

Ellie Reply:

"Manny wrote: "What is interesting to me is the question of whether Tolkien had worked this pre-history out before LotR or was it something he filled in as he went along? I get the feeling he generated this history even before he wrote his epic novel."

He did, actually! The Silmarillion is his first and also his last book, because it was finished by his son and published after his death. He created the world, the characters, and - most importantly, to him - the languages and then fit the story of The Hobbit and LoTR into the world. I find this so fascinating.

(Last year I had a talk on Tolkien and his work in one of my classes and I'm glad my notes are finally coming in handy HAHA)

And to comment on what Frances said about the Gospels being the core Story behind Tolkien's masterpiece, I definitely want to encourage everybody to read Holly Ordway's book on Tolkien's faith, it's so wonderful and really informative and useful for our discussions as well! Tolkien once said, as Frances pointed out: "The Story of the Gospels is supreme; and it is true. Art has been verified. God is the Lord, of angels, and of men - and of elves. Legend and history have met and fused."

Frances Reply:

Wonderful, Ellie. I hope you can share your notes with us. We’re eager learners.

 

J.R.R. Tolkien had another convert even more influential than the exceptional Holly Ordway. On their long walks along the Oxford grounds he became the evangelist to C.S. Lewis: Tolkien, calling attention to how myths and fairy tales point to an underlying reality — what life should be; Lewis, countering that beautiful as they are, myths and fairy tales are ‘’lies, though breathed through silver . . .’’

 

Then, Tolkien’s brilliant insight: “No, they’re not: Look at the Gospels.

See what you find there. Heroic self-sacrifice; good triumphing over evil; love overcoming death: the Gospel story is the underlying reality to which all other stories point.’’

 

And so, out of centuries of myths and legends and fairy tales, Tolkien gave us this deathless story.

Kerstin Reply:

Jonathan Pageau held a talk entitled "Fairy Tales and the Music of the Spheres". In it he also refers to the Gospels as being the basis of all stories.

 

 

Frances Reply to Kerstin:

Thank you, Kerstin. I'd never heard of Jonathan Pageau before your recommendation. "Fairy Tales and the Music of the Spheres" is beautiful.

Michelle Comment:

I just came across this book (The Theological Landscape of Middle Earth) and thought of this thread.

Sunday Meditation: Who Do People Say That the Son of Man Is?

On the Twenty-First Sunday in Ordinary Time in Year A, we get the well-known foundation of the Church in the person of Peter.  Three years ago I embedded a video clip of Dr. Brant Pitre giving the fullest exegesis of how this Gospel passage formed the Catholic Church, the Papacy, and the Church’s authority in the person of Peter.  No other video clip is going to expand on that because that clip said it all.  In that clip, Dr. Pitre quoted the second century theologian and bishop, Irenaeus, from Against Heresies on the early Church’s view of this passage.  It’s worth quoting here.

 

St. Irenaeus wrote this about the church at Rome and Peter's successors: quote, “the very great the very ancient and universally known church found in and organized at Rome by the two most glorious Apostles Peter and Paul; as also the faith preached to men…comes down to our own time by mean of the successions of the bishops.  For it is a matter of necessity that every Church should agree with this Church [meaning the church at Rome] on account of its preeminent authority, that is, the faithful everywhere…The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate [Linus was Peter successor]…To him succeeded Anacletus; after him, in the third place from the apostles, Clement.  To this Clement there succeeded Evaristus. Alexander followed Evaristus; then sixth from the Apostles, Sixtus was appointed; after him Telephorus, who was gloriously martyred; then Hygenus; after him, Pius; then after him Anicetus.  Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the Apostles, hold the inheritance of this episcopate.  In this order, and by this succession, the ecclesiastical tradition from the Apostles, in the preaching of the truth have come down to us. and this is the most abundant proof that there is one and the same vivifying faith which has been preserved in the church and the Apostles until now and handed down in truth.”  (Irenaeus, Against Heresies 3.3.2-3; trans. ANF 1.415-16)

This was written in the year 180 A.D.  Don’t ever let anyone dissuade you from knowing that today’s Gospel passage identified Peter and his successors—for this passage shows the rule of succession which some deny—as the foundation to bind and loose, teach and consecrate from Peter to Pope Leo XIV today. That understanding was there from the beginning.

Today’s Gospel:

 

 

Jesus went into the region of Caesarea Philippi and

he asked his disciples,

"Who do people say that the Son of Man is?"

They replied, "Some say John the Baptist, others Elijah,

still others Jeremiah or one of the prophets."

He said to them, "But who do you say that I am?"

Simon Peter said in reply,

"You are the Christ, the Son of the living God."

Jesus said to him in reply,

"Blessed are you, Simon son of Jonah.

For flesh and blood has not revealed this to you, but my heavenly Father.

And so I say to you, you are Peter,

and upon this rock I will build my church,

and the gates of the netherworld shall not prevail against it.

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

Whatever you bind on earth shall be bound in heaven;

and whatever you loose on earth shall be loosed in heaven."

Then he strictly ordered his disciples

to tell no one that he was the Christ.

~Mt: 16:13-20

 

 

My Catholic Life! provides an exegetical aspect that Dr. Pitre doesn’t develop.  It’s worth including here.

 

My Catholic Life!:

Jesus went into the region of Caesarea Philippi and he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter said in reply, “You are the Christ, the Son of the living God.” Matthew 16:13–16

 

The symbolism associated with Caesarea Philippi is central to today’s Gospel. Located north of Jesus’ home base in Capernaum, it was a predominantly pagan city known for its shrines to false gods. One of the most prominent was Pan, after whom the region was named Panias (later Banias). Pan, a Greek god, was honored at a shrine near a large cave and spring considered the entrance to Hades. Pan was the god of nature, shepherds, flocks, wild places, fertility, and rustic music, and was often depicted as half man, half goat, with horns and hooves. He played the pan flute and was associated with lust, chaos, and sudden fear—from which we get the word panic.

 

Additionally, the city was the site of a temple dedicated to the late emperor, Caesar Augustus, who was worshiped as a god throughout the Roman Empire. It was into this spiritually dark pagan setting that Jesus led His disciples—on what may have been a two-day journey—for what culminated in a single, monumental question.

 

Jesus took the Twelve away from the comfort of their familiar fishing village and Jewish neighbors for a reason. He wanted them to answer His question not in the midst of the familiar and safe, but in a place marked by spiritual confusion and idolatry. Why? So that faith could be professed even there, and divine grace could confront the darkness that permeated the region.

The locations of where the Gospel events occur are usually important to their meaning.  I may have mentioned this before, and here the region of Caesarea Philippi—notice its very Roman derived name—is a contrast to what Jesus is trying to instruct.  If the Roman emperor titled Caesar was considered a god and a son of god, Jesus identifies who the true God and the true Son of God is.

 

For the pastoral homily I’m going to turn to the successor of St. Peter, the current Holy Father, Pope Leo XIV.  This is from his homily on this passage given today at his Sunday Angelus.  The first four minutes are television introductions.  The Holy Father comes out at just about the 4:00 minute mark. 

 

Better still, you can read his entire homily at the Vatican Website.  Here are some key excerpts.

Pope Leo XIV:

The Gospel passage makes us understand how decisive this question is for the experience of discipleship.  Indeed, although the twelve apostles had already shared so much of the life and ministry of their teacher, Jesus did not take for granted that they truly knew him or had understood the mystery of the Kingdom of God.  Thus, after asking them what people were saying about him, he addressed them directly: “But who do you say that I am?” (Mt 16:15).

 

Brothers and sisters, this is a fundamental question for the disciples of every age, and for each one of us.  Faith is not something given to us once and for all.  Rather, we continually need to rediscover the face of Christ and his Gospel, to enter more deeply into his message and to renew the choices we make in our lives, so that they may be consistent with what we profess.  In this way, we can overcome the temptation to think that we already know everything and to reduce faith to mere habit.

 

The question that is put to us each day — who is Jesus for me, and what does his presence mean in my life? — emerges especially in prayer and when we meditate on the Gospel.  Yet it also arises when we encounter the wounds and needs of our brothers and sisters, and in those relationships and situations that most deeply challenge our conscience.  In our daily lives, in short, we can discover whether the Lord Jesus is for us merely a great figure of history, who said and did important things, or the Christ of God, the One sent to bring us into the love of the Father and to transform our lives and the world in which we live.

The question Jesus poses to the apostles is the question He poses to us, not just once or once a month or once a year.  Jesus poses this question to us every day, and we are to be guided by our response every day.

 

 

 

Sunday Meditation: "You are the Christ, the Son of the living God."

 

 

 

Let’s return to John Michael Talbot for today’s hymn with “Surrender to Jesus.”

 

 

Take all my freedom

My liberty, my will

All that I have

You’ve given to me

So I offer it up to You

 

CHORUS:

I surrender it all to Jesus

I surrender it all to God’s will

I surrender it all for the kingdom of God

I surrender my life, my all

 

Your grace and Your love

Are wealth enough for me

Grant me these Lord Jesus

And I’ll ask for nothing more

 

(CHORUS)

 

I surrender it all for the kingdom of God, my life, my all.  I surrender it all to Jesus.