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Home / 2016 / April / 17
Sunday Homily Resources

17 /04, 2016. Fourth Sunday of Easter

Theme: We celebrate Christ our Good Shepherd. Hearing his voice in the proclamation of the gospel, we follow him by living the gospel. 1st Reading: Acts 13:14, 43-52 Paul and Barnabas preach first to the Jews, then to the pagans They went on from Perga and came to Antioch in Pisidia. And on the sabbath…

Read More 17 /04, 2016. Fourth Sunday of EasterContinue

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To read any detailed eye-witness accounts of that handover - which included women, children and infants - is to be turned to cold stone. See e.g.: https://en.wikipedia.org/wiki/Victims_of_Yalta Yet Girard's related proposal - that the archaic and universal practice of ritual sacrifice actually originated in and emerged from scapegoating - is even more fascinating. The 'structure' of both phenomena - i.e. the many against just one or against a weaker minority - and the intended consequence - the reconciliation of the main actors - is, he points out, the same. What's different of course is that scapegoating events are one-off events that are not predictable and a matter of regular routine in the way that religious rituals are. Also they are not seen as religious events by the main actors. Pilate, and, to a lesser extent Herod and Caiaphas, are resolving a one-off political problem that is threatening their own status. It is unlikely that they saw the execution of Jesus as a religious event - yet that is what happened, apparently because Jesus 'ritualised' what was about to happen to him. This is not conclusive evidence that ritual sacrifice necessarily arose in all cases from prior scapegoating events, but it is fascinating nevertheless. So is the fact that in the West we do not now typically practise ritual blood sacrifice. However, can we normally expect an ordained Catholic priest to point out that Jesus was not crucified for initiating the Eucharist, the Mass, on Holy Thursday, but for challenging the injustices and hypocrisies of a religious system? Were we ever told that following Jesus could involve doing what Jesus did by way of protesting against religious hypocrisy? Or was it always about attending Mass, even though, for Jesus, that was by far the safest thing he did? Even when it came to 'taking up one's own cross', was that ever interpreted in terms of making our own religious elite accountable - or was the (clerical) church not Holy as well as One, Catholic and Apostolic? That our own religious elite might be collaborating to conceal the suffering caused by clerical abuse - replicating the scapegoating (the transfer of consequences to someone else) that seems always to accompany all concentrations of power - was never supposed to come to light. Nevertheless, from a priesthood of evasion - in which someone other than the main actor, the priest, is made to bleed and suffer - to a priesthood in which the priest is also the victim who suffers and accepts the consequences of the sins of others: that is the extraordinary transition that occurs in the scriptural record. And so our own priesthood-of-the-ritual has suddenly lost social status, and power, as the real sufferings of victims of clerical abuse - children and women - come to light. So why are we still thinking it's all about whoever 'says Mass' - when what made Jesus a Christian priest was not the easy bit, the performance of a ritual, but the challenging of abusive power, in solidarity with those who suffer? To see this is to wonder if we need to completely revise our understanding of 'the church', and to relativise the gatherings of prestigious clerics, such as the universal Vatican synod of October 2023. After nearly four decades of revelation of cover-up, globally, have our bishops made themselves directly accountable yet?
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