Sunday, February 12, 2017
Readings: Sirach 15:15-20; 1 Corinthians 2:6-10; Matthew 5: 17-37
Sean Spicer, the president’s press secretary,
“Part of the reason the president got elected
is because he speaks his mind.
He doesn’t hold it back,
he’s authentic” (Press Briefing, 2/9/17).
I think we can all agree,
whatever we may think of our president and his mind,
that no one could ever accuse him of not speaking it.
And in our Gospel reading today
Jesus seems to commend this practice
of speaking one's mind,
telling his disciples not to swear oaths,
but to “Let your ‘Yes’ mean ‘Yes,’
and your ‘No’ mean ‘No.’”
But Jesus is not simply commending
being forthright for its own sake—
being, as they say, a “straight shooter”
(now there’s a metaphor for you),
who lets people know what is on his or her mind.
Jesus is calling his disciples and calling us
not simply to speak our minds,
but to speak the truth.
He is telling us who are his followers
that we are not to swear oaths,
but to let our “Yes” mean “Yes”
and our “No” mean “No,”
because our lives ought at all times to testify
to the truth of the words we speak.
Hilary of Poitier, writing in the 4th century,
said, “Those who are living
in the simplicity of faith
have no need for the ritual of an oath.
With such people, what is, always is,
and what is not, is not.
For this reason,
their every word and deed
are always truthful.” (On Matthew 4.23).
If you need to swear an oath
in order to get people to believe what you say,
to believe not simply that you believe it,
but that what you believe is true,
then, Jesus says, something has gone wrong
in your life as his disciple.
The practice of speaking some words under oath,
casts a shadow of doubt over the words
that we do not speak under oath.
It implies that we are bound to speak the truth
only at some times but not at others.
In a world pervaded by lies and falsehoods, however,
the followers of Jesus are called
to be people of the truth at all times:
not simply to speak their minds,
but to have in them the mind of Christ
and to speak the truth of Christ plainly
in all their words and in all their deeds.
In our second reading Paul says that we speak,
“not a wisdom of this age,
nor of the rulers of this age who are passing away.
Rather, we speak God’s wisdom, mysterious, hidden,
which… none of the rulers of this age knew.”
What is this wisdom, what is this truth,
that the powerful of the world have missed,
have been blind to
and that we are called to speak?
When Paul says that “if they had known [this wisdom],
they would not have crucified the Lord of glory.”
he suggests that what the Jewish and Roman leaders
did not know, could not see,
is that the one whom they crucified
is the Lord of glory.
What the mighty of Jesus’ day could not see,
the wisdom and truth to which they were blind,
is that the Lord of glory does not appear among us
clothed in the trappings of power,
but as one unjustly accused,
one tortured and humiliated,
one executed by the ruling imperial regime
as a threat to public order.
He appears among us as the truth crucified
by the powerful lies of our world.
This is the wisdom that Paul proclaims;
this is the truth that Jesus calls his disciples to speak plainly;
this is the mystery hidden from those who rule our world,
but made plain to those who have received the Spirit of God:
the Lord of glory is not to be found
among the powerful and the wealthy,
whose power and wealth are destined to pass away,
but among the poor, those on the margins,
the outcast, the refugee, the immigrant,
the homeless one in our streets,
the child in the womb.
God chose to come among us
in the form of lowliness,
and God chooses still to found
in those who have nothing,
in those who are defenseless and voiceless.
Jesus calls us to seek him there—
not in the halls of power,
where powerful people speak their minds
from positions of privilege,
but among the powerless.
We are to speak plainly
the truth of God’s presence there,
and witness boldly to the power of the Spirit
who has revealed this hidden wisdom to us,
by giving comfort to the sick,
food to the hungry,
clothing to the naked,
refuge to the stranger.
“Whatever you did
for one of these least ones,
you did for me.’
This is the truth we are called to speak.
The books of Sirach tells us that we have before us
life and death, good and evil,
and that whichever we choose shall be given to us.
We also have before us truth and lies:
the truth of the crucified Lord of glory
and the lies of those who killed him
in the name of public order;
whichever we choose will be given to us.
Let us choose to speak the truth of Christ
in the face of the world’s death-dealing lies;
let us choose to speak not our own minds
but the mind of Christ,
and let our “Yes” mean yes
to the God of life and compassion
and our “No” mean no
to the powers of death and fear,
which even now are passing away,
defeated by the truth
of the crucified Lord of glory.