On the Third Day

Christians are by definition an “Easter people;” our faith rests on the reality expressed in the creedal statement AND ROSE AGAIN ON THE THIRD DAY IN ACCORDANCE WITH THE SCRIPTURES. 

It is a mistake to read THE THIRD DAY as a simple reference to earthly time as if one were dating the resurrection event seventy-two hours after Good Friday.  The phrase is filled with deeper meaning.  It is an end-time expression linked to the saving action of God in the person of the crucified Jesus.  To the Jewish way of thinking, “the third day” or “after three days” had a special significance even in everyday speech.  It represents a turning point in the course of human events.  In no less than thirty places the Hebrew Scriptures employ the phrase to indicate a critical moment when one thing is definitively concluded and a new thing begins. 

The Lord instructs Moses to have the people, “… ready for the third day.”  “On the third day” Esther begins her task of delivering Israel, and “on the third day” Israel expects God to raise the people up “to live in his presence.”  That Jesus rises from the dead “on the third day” marks a focal point in salvation, not in time. 

The Creed goes on to say “HIS KINGDOM WILL HAVE NO END.”  This phrase was added specifically to condemn those who said that Christ would come again to set up a worldly, political kingdom based in Jerusalem.  From there, He would rule the earth as king of a physical realm and the world would enjoy unprecedented peace and prosperity for one-thousand years. Then, after a millennium was complete, Satan would be loosed for a time and would make war upon Christ and His Kingdom.

Those who signed on to this heresy saw the reign of Christ as being composed of two kingdoms: an earthly one that would last for a thousand years, and the second and eternal one to follow the final defeat of Satan.  The Council of Nicaea rejected this notion outright.

We understand and believe that when Jesus comes again it will be to usher in the end-times where he WILL JUDGE THE LIVING AND THE DEAD.  

Why Did God Become Man?

Last week we talked about our belief in Jesus Christ who is both fully human and fully God.  In the Creed we say, “For us men and for our salvation he came down from heaven.”  But why did God become Man and what is Salvation?

In everyday language the verb “save” is used in a couple of ways. We save for something – like for our retirement and we are saved from things – like from a disaster.  In the language of faith, it seems that salvation most often implies being saved from something. 

In the Hebrew Scriptures God is seen as the salvation of the people of Israel.  God delivers them from mortal danger time after time.  In the Christian tradition we understand that we are being saved from our sin through the love and power of our Lord Jesus Christ.

Sin is a failure in human relationships – the relationship between ourselves and others and our relationships with God.  Like the old “chicken or the egg” riddle, we find ourselves with an unanswerable question, “which is first, the fact of sin or the act of sin?”  Are we sinners because we sin, or do we sin because we are sinners? 

In an autobiographical passage which almost all of us can make our own, St. Paul recognizes the power of sin in his life when he writes in his Epistle to the Romans, “I am weak flesh sold into the slavery of sin.  I cannot even understand my actions.  I do not do what I want to do but what I hate... But if I do what is against my will, it is not I who do it, but sin which dwells in me.”

Paul talks about sin as having a life of its own.  Other biblical writers speak of it as “the power of darkness,” and “sin of the world.”  In that sin, as St. Paul suggests, “resides” in all of us, it is called “original sin.” 

Until we become aware of the power of sin that is at the root of all evil in the world, we cannot fully appreciate the significance of Christ’s death and resurrection. 

Why did God become man?  The best answer is that in becoming one of us He could fully understand the influence that sin has upon us.  And by not sinning he shows us that we do not need to become mastered by sin.

Who Do You Say That I Am?

Jesus questioned the Apostles and asked them, “Who do people say that I am?”  The question continues to be asked today and touches the very core of the Christian message.  The Creed is our way of answering the Lord’s question. 

By the beginning of the fourth century a heresy began creeping throughout Egypt and Palestine and spreading through Churches in the east.  This heresy was begun by a bishop by the name of Arius, who taught that Jesus was not God, but was a creature that God had made.  Now Arius was willing to admit that Jesus was the highest of created beings, but a creature nonetheless.   To be precise, Arius claimed that Jesus was a supernatural being not quite human and not quite divine. 

Even though Arius was condemned by the Church and had to leave his office of bishop, he wandered through the Holy Land spreading his heresy through powerful preaching and even song that children could be easily taught.  The Christian Emperor, Constantine, called a council of all the world’s bishops to be held in the city of Nicaea in what is now modern Turkey, in the year 325.  The bishops condemned Arius and the heresy which became known as Arianism.

Instead of seeing Jesus as a not quite human, not quite God, supernatural being, the council fathers reaffirmed what had been taught back to the time of the Apostles, that Jesus is of the same substance as God.  They used the word “consubstantial” which means “of the same stuff,” to describe the relationship between the Father and the Son.  That is reflected in the meaning of the words the council fathers crafted to describe the relationship of Jesus with the Father:

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father,
through him all things were made.

These 44 words are very important because through them the council fathers in no uncertain terms tell us that Jesus is God and God is Jesus – they are one in being.  When we profess this in our Sunday Liturgy we are standing with all those who have come before us and the entire Communion of Saints in saying, “Jesus Christ is God.”

God the Father

One can make the case that the most distinctive tenet of Christianity is its teaching about creation.   From Genesis, where the first words are “In the beginning God created the heavens and the earth,” to the Book of Revelation which says to God, “For you have created all things; by your will they came to be and were made,” we find reference to God who created everything out of nothing.

In the second Christian century a heresy developed which we now call “Gnosticism” (Nŏs-tǐ-cism).  The Gnostics believed that there were two Gods – an inferior one who created, and the Supreme Divine Being who was remote and unknowable.  According to the Gnostics, while we humans contained a spark of the divine because the lesser god had made us, the Supreme Deity never intended to create a universe of matter.  It was a mistake, the fault of the lesser god. 

Gnostics compared and contrasted the creator god they saw in the Old Testament, whom they saw as the eye-for-an-eye god of justice, and the loving Father proclaimed by Jesus in the New Testament.   According to most Gnostics, Christ came into the world as the agent of the Supreme God, revealing the true knowledge which was the way of escaping the flesh.  It goes without saying that they had no place in their system of belief for the resurrection of the body – Jesus’ or anyone else’s, because they believed that matter imprisons the soul and is bad.

The primary importance of God’s role as creator is reaffirmed in the first article of the Creed when we say of God that He is the MAKER OF HEAVEN AND EARTH, OF ALL THINGS VISIBLE AND INVISIBLE.  This is the basic belief from which flows all else that we say about God, about the universe we live in, about our history, our destiny and our hope.

Because we understand that God, who is good, made heaven and earth, the Catholic-Christian tradition looks at the world and all that is in it in a positive manner.  The physical world, the human body, the thirst for life and human relationships are all good. 

The first article of the Creed can be summed up in this way:  there is no god but God.  Just like the Jews profess their belief when they say “Hear, O Israel: the LORD our God is one.”  We profess the same belief… there are not a multitude of gods, there is only the One who made it all.

What is Belief

Last week we talked about the usefulness of the Creed in helping us to share the same understanding of who our God is.  Beginning this week we’re going to spend some time looking at each section of the Nicene Creed to learn what it means and why it’s included.

Before we can begin to talk about what we believe, we must take a moment and discuss what it means to believe.  Literally, to believe means to “hold dear.”  It has a sense of “preference” or “allegiance.”

One of the earliest examples of the English word “belief” is found in a medieval homily that warns Christians not to set their hearts, as we might say today, on worldly goods.   The actual phrase is “should not set their belief” on them.  So, literally, the homilist was saying that the faithful should not give their allegiance to worldly goods.

Belief is also tightly connected to the word “faith.”  The English language does not have a verb form of the word FAITH.  The word faith is a noun, but faith itself is an action, so English translators usually use the word “belief” instead. 

The Christian act of faith is not a solo; it is made in communion with the confession of faith sung by the whole church.  The “I believe” of baptism becomes the “we believe” of the community which gathers in faith.  The Christian community is the “we” of faith. 

In reciting the Creed, Christians declare, individually and collectively, our faith before both God and the world.  So the purpose of our confession of faith is two-fold:  Before God it is an act of praise and thanksgiving, through which we thank God for all that he has done in creation; and before our fellow human beings, we declare publicly that our allegiance is to God and not to the things of this world. 

The Creed echoes the faith of the early Church.  By it the individual Christian follows in the centuries-old tradition of the baptized who confessed their faith just moments before being changed by the waters of baptism.  Today we profess our faith just moments before being changed by a different Sacrament – the Holy Eucharist.

Identity Crisis

Sometimes in the course of our lives, we may experience what is called an identity crisis.  Experiencing significant changes in our lives, like a death in the family or a job loss, we can lose a clearly defined sense of who we are and what is important to us.  It may take a while to find our bearings again, to realize what is really central to our sense of self and the meaning of our life.

The liturgy invites us each week to reaffirm our Catholic identity when we recite the Nicene Creed or Profession of Faith at Mass.  Because we say it every week, it can easily become a routine ritual carried out with little thought.  Let us take a few moments to talk about why we say the Creed each week.

Think about how we recited the Creed on Easter Sunday.  Abandoning our usual pattern, on that central day of the year we profess our faith by renewing our baptismal promises.  This reminds us that the Creed finds its home first in the celebration of Baptism.  Before entering the waters of the font, those to be baptized (or their parents in the case of babies) publicly profess their faith.  In doing so, they claim their identity as believers in Jesus Christ, called by the Father and guided by the Holy Spirit.  They commit their future to sharing the life of the Trinity.

So every week, we renew that commitment.  We publicly profess again who we are and what is ultimately important in our lives.  We do this together, as one voice, because our faith is a shared faith, not just a set of beliefs but a way of life, shared with all other members of Christ’s body.

In the Creed, we use ancient language to profess eternal truths.  The words we use most often are the Nicene Creed.  Occasionally, in a Mass said for children, we might use the Apostle’s Creed instead.

Both formulas reaffirm our faith in the Father who created us and all things, in the Son who redeemed us by His death and resurrection, and in the Holy Spirit who guides us and unites us in the Church.  Thus we identify ourselves as children of the Father, redeemed by the Son, striving to live in the Holy Spirit.  We base our lives on belief in the Trinity. 

The Creed comes just after the readings and the homily.  It stands as a communal response to God’s word.  We hear what God has done for us and then we express our faith in response.  Of course, the words only matter if we live by them.  By proclaiming the Creed, we commit ourselves to live every day in the love of the Trinity: Father, Son, and Holy Spirit.

Leaving Mass Early

Once upon a time, some people claim, a parish church during Mass was a quiet and orderly place.  People arrived before Mass began and stayed until it was over.  Once in the pews, few people left them until it was time for Communion, unless they had a medical emergency.

Those days, if they ever existed, are long gone.  Some Sundays, our church seems nearly as busy as Grand Central Station.  Some people arrive five or ten minutes after Mass has begun.  Some leave as soon as they’ve received Communion, and many others bolt for the doors when they hear the first note of the recessional hymn.

We might raise some questions about the disrespect for the Eucharist that such behavior expresses, but our focus today is on those people who are told to leave before Mass is over.

There are three such groups in our parish.  The first is composed of children ages six to 12 who leave the assembly after the opening prayer at our Sunday 9:00 and 11:00 AM Masses.  They go to another room for the Liturgy of the Word presented at their level.  They return during the Presentation of the Gifts and stay for the rest of Mass.

Another group is dismissed after the homily.  They are the catechumens, those adults who are preparing for baptism and those who are preparing for full communion with the Catholic Church.  The Rite of Christian Initiation of Adults calls for them to be dismissed from the assembly every week until they are baptized or received into the Church.  Here at Risen Savior dismissal normally happens at the 9:00 AM Sunday Mass. 

Sometimes people wonder why we are so inhospitable to these folks.  Why can’t they stay for the whole Mass?  There are two ways to answer that question.  Those who are not yet baptized or received into communion are not able to join us at the table for Eucharist.  That necessary exclusion could seem inhospitable if they were to stay.  The more important reason they are dismissed, however, is so that they can reflect upon the Scriptures and homily and share their thoughts about what they’ve heard. 

The third group that is dismissed from the Mass are the Extraordinary Ministers of Holy Communion who are taking Communion to the homebound.  In a tradition that goes back to the very early Church, they are taking the Body of Christ to those who could not attend our worship: taking Christ not only in the Host, but also in their own presence.  They are dismissed prior to the rest of us so that they can begin their journey and their ministry.

So, much like Grand Central Station, there are always people coming and going, but all of us are really moving in the same direction… moving closer to Jesus and His kingdom.