Comment on the Mass readings for the Clogher Diocese 26.09.

10
The Parable of Lazarus: The Case for Elasticated Theology? (Luke16: 19-31)
Hi Scribd Readers
Another post homily, homily. This week courtesy of the rather droll Fr. McGinn at the 12.30
Monaghan Cathedral Mass. He had another angle on the parable of Lazarus (Luke 16: 19 -31), a
quote from Dante to the effect that there was nothing more miserable than to contemplate good
times in miserable ones; and the obvious comparison that, that thought had with the Celtic Tiger and
the recession which has now replaced it; something to contextualise our sense of misery with. But
deeper than that he speculated that lack of generosity was not merely about material wealth but also
applied to our talents and our emotional lives too; that we ought not be selfish with ourselves,
always taking the comfortable option; that opting out, being withdrawn and non-committal is also
selfish. We’ve all got good reasons for entrenched selfishness but apparently they cut no ice and do
lead us into a kind of emotional Gulag of our own making, in this life, whatever about the next.

I’d add to that the curious thought that in telling the Parable of Lazarus, Jesus was setting up a
paradox for his friend Lazarus who he raised from the dead (John 11-12) demonstrating that the gulf
which separates the living from the dead can be crossed by God and indeed by love; which is in
perpetual outreach; and that we all have it in our power to bring one another back into relationship;
but that requires us to go knocking on doors and calling out to former friends and loved ones. The
sense that Jesus intentionally told the parable by way of setting up the paradox with the miracle is
hinted at by the fact that in the parable the wealthy man has no name; the story is in fact about
Lazarus being justified in God’s sight. Surely it’s no mere coincidence and he does mean us to think
about the idea that God sets rules, which can be eclipsed by loving intent. That while he wants us to
be mindful of the law and to be bound by it in general terms he also wants us to see that the law
itself has no merit unless it serves love; and that from time to time we must act paradoxically where
love is concerned; to remain within the Spirit of the law sometimes involves transgressing it; and
that Faith is often tested in this way. Now Catholic Workers ethos of ‘Nonviolent Direct Action’, is
a case in point but it has a broader more generalised application. I refer to this notion as
‘Elasticated Theology’, although the Pope tried to Ace me on his English trip by referring to it as
‘Paternalistic Theology’. Still elasticity implies tolerance and the awareness that we must be
accommodating where human failings are concerned otherwise we’ll all end up standing out in the
rain. But in any event Lazarus was finally brought in from the cold by loves outreach. So we need
to stretch a bit from time to time otherwise the elasticity critical to loves reach is lost so that
involves moving beyond our comfort zone.

And just to offer a crazy semantic word twister to that: ‘Laziness Rusts’, was Lazarus lazy and did
that account for the wealthy mans indifference and for Jesus’ tardiness? – Lazarus was four days in
the tomb and stinking by the time Jesus arrived. I suppose in a hot climate in those times and body
would. In any event best to examine the conscience regularly lest we are accused of being
lukewarm where grace and things of the Spirit are concerned. The Greek translation of Lazarus is
‘Lazaros’; the Aramaic, ‘Lazar’; and the Hebrew, ‘Eleazar’, meaning ‘Gods assistance’, or ‘God -
has -helped’. And there’s me thinking I did it all by myself.
Here's a Willie Nelson track titled 'Gravedigger', which brings the sense of our mortality closer,
something we seem to perpetually try to escape. It's great to see Nelson drawing close to his
personal moment of self-actualisation as his friend Johnny Cash did towards the end of his life. It's
almost all that counts, that moment when we arrive at a critical and transformative sense of self. It's
like a miner striking the rich vein he always dreamt of and seeing that its no mere fabrication but a
prospect realised by a process of exacting inner navigation towards the shores of the true self. I
think for a long time we are dogged by a sense of falsity on that journey, the sense that, 'I am a
fabrication a hollow man with no inner substance'. And then we proceed and see that while we're
taking references and imitating likenesses in the world we were truly always sounding out the self
and here it is now unique, personal and worthwhile. Just as islands are defined by boundaries so are
we by limitations but within those bounds lies the treasure of the self. So embracing and taking
responsibility for limitation is critical to self-discovery. The final ascent to selfhood is typically
associated with the giving up of the things which enslaved us and for many that is addiction to.....
whatever. Way to go Willie!
http://www.youtube.com/watch?v=Bzz8jG2SO1Y&ob=av2e

The second reading was St.Paul’s (1 Timothy 6: 11-16) first letter to Timothy welcoming him into
the priesthood and focussing on being a pure witness to the truth, for it is difficult to witness the
truth in impurity although many try. The Spirit sits uncomfortably with impurity and compels us to
choose transformation over self-annihilation. It’s a struggle but the alternative is death. So when the
truth comes knocking its time to shape up for there is no running away; it simply has arrived and we
are judged by how we respond to it. Of course St. Paul’s own response was utterly transformative.
Now one could say he had no choice but I’d say that view denies him the merit of his struggle. If we
serve ‘the King of kings and the Lord of lords, who alone is immortal, whose home is in
inaccessible light’, then this world has nothing for us to fear. If we reach out in truth, witnessing in
love, with patience and tenderness we become part of the inaccessible light. We have already
arrived. I suspect a far bigger percentage of humanity are already part of this inaccessible light, than
we might suppose, and that this something we need to be constantly aware of and thankful for. We
need to live in awareness of grace and to show appreciation for it through kindness. Of course
Social Media Activism is part of that phenomenon of truth witnessing in the world and I’d like to
see us chalk up a major victory to celebrate this grace we have come to share in this new realm.

The first reading was again from the Liberationist Prophet Amos (6: 1. 4-7) where he refers
venomously to the sprawlers and revellers. Now I don’t think this can be read as a critique of Ikea
or Land of Leather. In fact I think the standard of living, which the new ‘Middle Mass’ (my
expression for the merged middle and working classes) enjoy is justifiable and ought to be regarded
as a standard, which we really shouldn’t aspire beyond, but which is justified. So I was a fan of the
retail revolution and of and the low cost, high design quality of the likes of Ikea and such. To me the
real issue is the descent into a hedonistic culture, which seeks endless self-permissions; always
seeking new rights at the cost of responsibilities. There are limits not only to growth and material
ambition but also to sexual and consumer agendas. Addiction is never healthy nor is enslavement to
desire. I have to say the LGBTQ (Lesbian, Gay, Bisexual, Transgender, Queer) agenda lost me at
‘B’, and that was about ten years ago. I don’t think polygamy will ever be legalised again and the
bisexual agenda implies it ought to be, but the day we cross that frontier we really will be taking a
major step backward. Amos is steeped in such references and concerns and the problem with
prophets is just that, they are prophetic. If they say the axe is going to fall unless heed is taken, then
the axe by definition must fall, because it is the function of the Prophet to say so. Anyway I’m
hoping the Prophet Amos will excuse me sprawling on my three-piece Land of Leather suite.
Comment on the Mass readings for the Clogher Diocese 26.09.10
The Parable of Lazarus (Luke16: 19-31)

Hi Scribd Readers
Another post homily, homily. This week the rather droll Fr. McGinn at the 12.30 Monaghan
Cathedral Mass. He had another angle on the parable of Lazarus (Luke 16: 19 -31), a quote from
Dante to the effect that there was nothing more miserable than to contemplate good times in
miserable ones; and the obvious comparison that, that thought had with the Celtic Tiger and the
recession which has now replaced it; something to contextualise our sense of misery with. But
deeper than that he speculated that lack of generosity was not merely about material wealth but also
applied to our talents and our emotional lives too; that we ought not be selfish with ourselves,
always taking the comfortable option; that opting out, being withdrawn and non-committal is also
selfish. We’ve all got good reasons for entrenched selfishness but apparently they cut no ice and do
lead us into a kind of emotional Gulag of our own making, in this life, whatever about the next.

I’d add to that the curious thought that in telling the Parable of Lazarus, Jesus was setting up a
paradox for his friend Lazarus who he raised from the dead (John 11-12) demonstrating that the gulf
which separates the living from the dead can be crossed by God and indeed by love; which is in
perpetual outreach; and that we all have it in our power to bring one another back into relationship;
but that requires us to go knocking on doors and calling out to former friends and loved ones. The
sense that Jesus intentionally told the parable by way of setting up the paradox with the miracle is
hinted at by the fact that in the parable the wealthy man has no name; the story is in fact about
Lazarus being justified in God’s sight. Surely it’s no mere coincidence and he does mean us to think
about the idea that God sets rules, which can be eclipsed by loving intent. That while he wants us to
be mindful of the law and to be bound by it in general terms he also wants us to see that the law
itself has no merit unless it serves love; and that from time to time we must act paradoxically where
love is concerned; to remain within the Spirit of the law sometimes involves transgressing it; and
that Faith is often tested in this way. Now Catholic Workers ethos of ‘Nonviolent Direct Action’, is
a case in point but it has a broader more generalised application. I refer to this notion as
‘Elasticated Theology’, although the Pope tried to Ace me on his English trip by referring to it as
‘Paternalistic Theology’. Still elasticity implies tolerance and the awareness that we must be
accommodating where human failings are concerned otherwise we’ll all end up standing out in the
rain. But in any event Lazarus was finally brought in from the cold by loves outreach. So we need
to stretch a bit from time to time otherwise the elasticity critical to loves reach is lost so that
involves moving beyond our comfort zone.

And just to offer a crazy semantic word twister to that: ‘Laziness Rusts’, was Lazarus lazy and did
that account for the wealthy mans indifference and for Jesus’ tardiness? – Lazarus was four days in
the tomb and stinking by the time Jesus arrived. I suppose in a hot climate in those times and body
would. In any event best to examine the conscience regularly lest we are accused of being
lukewarm where grace and things of the Spirit are concerned. The Greek translation of Lazarus is
‘Lazaros’; the Aramaic, ‘Lazar’; and the Hebrew, ‘Eleazar’, meaning ‘Gods assistance’, or ‘God -
has -helped’. And there’s me thinking I did it all by myself.

The second reading was St.Paul’s (1 Timothy 6: 11-16) first letter to Timothy welcoming him into
the priesthood and focussing on being a pure witness to the truth, for it is difficult to witness the
truth in impurity although many try. The Spirit sits uncomfortably with impurity and compels us to
choose transformation over self-annihilation. It’s a struggle but the alternative is death. So when the
truth comes knocking its time to shape up for there is no running away; it simply has arrived and we
are judged by how we respond to it. Of course St. Paul’s own response was utterly transformative.
Now one could say he had no choice but I’d say that view denies him the merit of his struggle. If we
serve ‘the King of kings and the Lord of lords, who alone is immortal, whose home is in
inaccessible light’, then this world has nothing for us to fear. If we reach out in truth, witnessing in
love, with patience and tenderness we become part of the inaccessible light. We have already
arrived. I suspect a far bigger percentage of humanity are already part of this inaccessible light, than
we might suppose, and that this something we need to be constantly aware of and thankful for. We
need to live in awareness of grace and to show appreciation for it through kindness. Of course
Social Media Activism is part of that phenomenon of truth witnessing in the world and I’d like to
see us chalk up a major victory to celebrate this grace we have come to share in this new realm.

The first reading was again from the Liberationist Prophet Amos (6: 1. 4-7) where he refers
venomously to the sprawlers and revellers. Now I don’t think this can be read as a critique of Ikea
or Land of Leather. In fact I think the standard of living, which the new ‘Middle Mass’ (my
expression for the merged middle and working classes) enjoy is justifiable and ought to be regarded
as a standard, which we really shouldn’t aspire beyond, but which is justified. So I was a fan of the
retail revolution and of and the low cost, high design quality of the likes of Ikea and such. To me the
real issue is the descent into a hedonistic culture, which seeks endless self-permissions; always
seeking new rights at the cost of responsibilities. There are limits not only to growth and material
ambition but also to sexual and consumer agendas. Addiction is never healthy nor is enslavement to
desire. I have to say the LGBTQ (Lesbian, Gay, Bisexual, Transgender, Queer) agenda lost me at
‘B’, and that was about ten years ago. I don’t think polygamy will ever be legalised again and the
bisexual agenda implies it ought to be, but the day we cross that frontier we really will be taking a
major step backward. Amos is steeped in such references and concerns and the problem with
prophets is just that, they are prophetic. If they say the axe is going to fall unless heed is taken, then
the axe by definition must fall, because it is the function of the Prophet to say so. Anyway I’m
hoping the Prophet Amos will excuse me sprawling on my three-piece Land of Leather suite.