Inside the dome of St Peter’s Basilica in Rome, several feet high above the place where Peter himself has laid buried for almost two thousand years, there is a large inscription made with black lettering on a gold background;
‘You are Peter and on this rock I will build my Church…
I will give you the keys of the kingdom of heaven’ (Matt 16:18-19).
Michelangelo positioned these two verses of Matthew’s gospel at the base of the dome as a golden circlet, a crown above the tomb of the Apostle, and as a reminder of level of responsibility and trust Our Lord places on the whole of his Church; ‘whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven’ (Matt 16:19).
Now, as we read this passage, we could look at its importance in shaping the Church around the ministry of St Peter. But [as a good Anglican] I would like to focus on something slightly broader in meaning; God’s willingness – in fact, his desire – for human cooperation in his work of creation and redemption. The desire of God for human participation comes up as a recurring theme throughout the history of salvation. For example, when God chose his people in the Old Testament he relied on Abraham and made a covenant, a pact, with him; when the people of Israel cried out to the Lord form the land of Egypt God entrusted Moses to lead them out of slavery; when the House of Israel needed the leadership of a faithful steward God entrusted Eliakim (from our first reading) and relied on his decisions. In the New Testament when God sent his Son into the world he relied on the cooperation of the Virgin Mary and he entrusted Jesus to the care of St Joseph; when Our Lord wanted to spread the gospel he relied on his apostles and disciples, and finally, as we see today, when Jesus wanted to build his Church he relied on St Peter, the Rock to be quite literally the foundation stone. And when we focus our attention on examples such as these a clear pattern emerges. In every situation, from the beginning of Salvation history until now, the Lord relies on his people – meaning each one of us as well – to further his work. Much as he did with his first disciples, the Lord Jesus calls us to specific tasks that only we can do, he blesses us with every possible grace to help us in our work, and he gives us the Holy Spirit to strengthen us in all our doings.
But let me put this in another way. On Thursday was the feast of the Apostle Bartholomew. The prayer for that day said,
O Lord, …grant that… your Church
may become the sacrament of salvation for all the nations.
A sacrament is essentially the way in which the grace of God reaches people through the means of ordinary objects and actions consecrated to his service (like bread, wine, touching, and washing). So, when we pray to become the sacrament of salvation, we pray that the Lord may reach other people with his grace through us; through our ordinariness, through our humanity which has been consecrated to his service by baptism.
So here is the beauty of our Christin faith. We are not just infinitely loved by God; we are also infinitely needed by him. ‘We are not some casual and meaningless product of evolution. Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary.’ (BXVI, Homily, Sunday, 24 April 2005)
There may have been only one St Peter and only one ministry to which the Lord has entrusted the keys of his kingdom, but this does not change the fact that each one of us is entrusted with continuing and furthering Jesus’ saving work in the world. So if you don’t take anything away from this service, at least take this; God invites you to work with him, God entrusts you with his redeeming work, God relies on you to bring salvation to others.
Isaiah 56:1; 6-7
‘Thus says the Lord,
“…my house will be called a house of prayer for all the peoples”’ Isaiah 56:7
One morning, as I was getting ready for Mass is St Ives, I was approached by a long-standing members of the congregation called Hellen who proceeded to grill me about one church issue or another. In her usual abrupt and unapologetic way she rattled my cage, and, in retaliation, I probably pushed a few of her (deeply protestant) buttons. To cut the long story short, we ended up having some words and getting quite cross with each other to the point that I wasn’t quite sure how we were going to handle exchanging the sign of peace later in the service… But of course, I needn’t to worry about that, because even before we got to the peace, what was reading set before us by the lectionary? It just had to be Matthew 5:23-24; ‘if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar. First go and be reconciled to your brother; then come and offer your gift.’ Similarly, the morning after a break in into his vicarage a priest friend of mine was presented by the lectionary with the reading of Matthew 24:43 ‘If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into.’
Indeed, the lectionary quite often has a wonderful and bitter-sweet way of recalling us back to the things that actually matter, to what God has to say about the way in which we live or about what goes on in the world. And, I believe, this is happening with today’s readings…
Among the stories of racial hatred we hear from Charlottesville, the howling shrieks of far-right movements and intolerance across the Western world, the resurgence of anti-Jewish propaganda, the cowardice of those who should be confronting evil, among all these dreadful things our readings recall us to God’s vision for humanity, God’s purpose of the one, single human race.
To those who publicly incite anti-Jewish hatred, and to the creators of silly Jewish jokes, the Lord says about the people of Israel in our second reading, “I will never take back my gifts or revoke my choice” (Romans 11:15). Religious justification for anti-Jewish hate is always a misinterpretation of the faith, and a blasphemy in the eyes of our God who chose Abraham to be the father of many nations, and to be one of our fathers in the faith as well.
To white supremacists, to full-time and not-so-casual-casual racists, the Lord says in the first reading “…my house will be called a house of prayer for all the peoples”. My house – not your house, but the house in which you stand on equal footing as any other believer of whatever ethnicity, nationality, or background, this my house – is a house of prayer for everyone, and in my house everyone is welcome, so you better make peace with it.
To those who barricade their hatred and discrimination behind blinkered, holier-than-thou religion, Jesus presents the example of great faith given by a Canaanite woman. She belonged to a different culture and nationality than Jesus, she was a descendant of an enemy people, she didn’t believe in Jesus in the same articulate way his followers did, but she nonetheless had an instinctively stronger, deeper, and more resilient faith in the Lord than the best of his disciples; so much so that her unorthodox faith cooperated in the healing of her daughter.
And to us all, the Lord gives a reminder about the task we signed up for at our baptism and confirmation; the task of hastening the coming of his Kingdom as one humanity finally made into a true and beloved community where racism, unjust discrimination, and hatred find not room at all.
Today the lectionary recalls us back to what is really important. May we listen to its voice and strive to build us the Church as a house of prayer for all nations, and as a positive example of community for the world to see...
Elect from every nation,
Yet one o’er all the earth,
Her charter of salvation,
One Lord, one faith, one birth;
One holy Name she blesses,
Partakes one holy food,
And to one hope she presses,
With every grace endued.