Sunday, September 14, 2025

The Exaltation of the Holy Cross, September 14, 2025

 Holy Cross MonasteryWest Park, NY

Br. Francis Beckham, OHC

The Exaltation of the Holy Cross, September 14, 2025


Ave crux, spes unica! Hail to the cross, our only hope! Amen. 


Amidst some of the bleakest and most uncertain days of 2020, gold-and-black signs bearing the words, “Tough Times Didn’t Break Us, They Made Us” began appearing in and around the city of Pittsburgh, where I was then living. To an outsider, this message may have seemed like a nice little bit of encouragement for an unprecedented and trying time. But for Pittsburghers, those eight words, fittingly framed by the city’s iconic colors, were an immediate reminder and rallying cry of who they were: A people shaped over years of enduring times such as these, and how, like the steel forged by generations of their forebears, each pass through the blast furnace had only made them stronger. In fact, nearly everything Pittsburghers have come to be known and celebrated for has roots in the countless challenges they’ve met and overcome; as a result, Pittsburghers understand as well as anyone that the road to the best of times invariably runs through the worst of them. And, with the pandemic showing no sign of letting up any time soon, it was important for Pittsburghers to reflect on that truth and to hang on to the sure hope it offered them. 


I say sure hope because, unlike vain hope, sure hope has much more going for it than mere wishful thinking. Hope that is sure, or certain, is built on a sound and reliable foundation. Simply put, we can be assured that there’s good reason to believe in it, even if at that precise moment it’s unclear how that hope can possibly pan out.


Hope’s capacity for being born out of the worst of circumstances never ceases to amaze me. One might wonder, for example, how something like the cross – devised as an instrument and symbol of imperial power and intimidation – can possibly be embraced, even celebrated, as a sign of sure hope in God’s loving-kindness. After all, its original purpose was quite the opposite: to inflict one of the most agonizing deaths imaginable on its victims, while simultaneously encouraging anyone else who might be thinking about challenging the state to think again. It was certainly never intended to inspire hope. And yet, we find ourselves here today, in a monastic order named for the cross, in the presence of two very large depictions of the cross, while exalting it in one of the principal celebrations of the church’s calendar. Like the outsider reading those Pittsburgh signs without fully grasping their true significance, we could be forgiven for finding all this cross-honoring a bit odd, especially since its most famous victim just so happens to be the founder of our religion. 


Luckily, it’s Jesus himself who provides the key to understanding the deeper meaning of the cross for us today. In our gospel reading, Jesus has already entered Jerusalem for the last time and is fully aware of the plotting that’s going on against him. Knowing of the Pharisees’ plan to turn him over to the Romans as a revolutionary, crucifixion is almost certainly the death that’s in store for Jesus. And so, he makes a point of proclaiming that God has already defeated the plotters’ plan. “Now is the judgement of this world,” Jesus tells them. “And I, when I am lifted up from the earth (that is, up onto the cross), will draw all people to myself.” Even as they scheme to silence Jesus by killing him on a cross, they’re unwittingly playing into God’s purposes rather than their own. Despite the crowd not quite understanding Jesus, he urges them to pick up and carry his light into the world once he’s taken from them. “While you have the light, believe in the light,” he says, “so that you may become children of light.” Jesus is no lamb being led gently to the slaughter; he’s defiant in the face of injustice, and wants people to realize that they have not only the power, but the duty, to carry on his prophetic mission after he leaves them. 


In saying this, Jesus helps us understand that, regardless of how bleak things may seem in any given moment (and, facing impending crucifixion is definitely pretty bleak), God’s capacity to lead us through our present suffering and into new life is never bound by any human power. For Pilate, the cross seemed the obvious instrument for crushing Jesus and his message. But for Jesus, accepting with sure and certain hope that God would use even his forthcoming crucifixion to lead him – and all of us – more fully into God, the cross became a far more powerful means of subverting Pilate’s plans. In so doing, Jesus transforms the cross from a public spectacle of shame and death into a beacon of hope and new life. In other words, Jesus our High Priest has ripped the cross away from Pilate and offered it directly to God.  


Of course, as we know, humans do have a stubborn tendency to appropriate and misuse the good things of God, which means that even the cross we celebrate here today as a sign of hopefulness has at times been used for purposes more aligned with the cruel cowardice of Pilate than with the merciful message of Jesus. Sadly, and because of this, the cross has come to symbolize for far too many not the Reign of God, but rather cruelty, intolerance, judgementalism, exclusion, violence, and even death. I hope all of us, as a people who have hope in Jesus’ promise to draw everyone to God, will accept his invitation to become children of light and courageously live the cross’ true, transformed meaning in the world with compassion, respect, understanding, and, above all, love. 


Jesus and the disciples lived in a strange and seemingly apocalyptic time, as do we. Initially, the cross must have felt like utter defeat for those closest to Jesus, but it was an absolutely necessary step along the way to the bigger future God had planned for them. Even as the world itself seemed to be falling apart and there appeared to be no certain hope on the horizon, God’s people were being led toward something far better than the past they were already mourning. And God was doing this by overturning and glorifying one of the worst things imaginable in first-century Jerusalem: the cross.


Even as we try – and, at times, struggle – to look ahead with hope at the future God has already prepared for all of us, it’s important that we not lose sight of God’s presence right now, in the struggles themselves. After all, it’s the small moments of grace building one upon another during these stretches of suffering that ultimately move us into the better times for which we long. Although it can be difficult for us to stop and notice them in the here and now, if we dare to, we will surely recognize the presence of God. And, looking back later, we may even be astonished to see all the ways God was here, acting, the whole time. As Saint Augustine, patron of this very monastic church, reminds us in a sermon on Jesus’ Passion: 


“What God promises us for the future is great, but what God has already done for us in Christ is greater still. Who can doubt that he will give us his life, since he has already given us his death? … So my brothers and sisters, let us acknowledge without fear, indeed, let us announce publicly that Christ was crucified for us. Let us proclaim it not trembling, but rejoicing; not shamefacedly, but boasting. As the apostle Paul said, ‘Far be it from me to glory except in the cross of our Lord Jesus Christ.’”


Yes, God is here with each of us even now in both our personal and collective struggles, just as God was fully present to Jesus even as he was raised onto the cross. We must never doubt that Jesus is already using our own crosses to lead us more fully into the knowledge and loving presence of God. With sure hope in God, tough times – even these tough times – can never break us.  


May peace and all that is good remain with us, and all those we love, and may we keep the cross of Christ ever before us, showing forth the light and hope of God into our world. Amen. 


Thirteenth Sunday after Pentecost, September 7, 2025

Holy Cross Monastery, West Park, NY

Br. Bernard Delcourt, OHC

The Seventh Sunday after Pentecost, July 27, 2025
In the name of the Lover, the Beloved and the Love ever flowing. Amen.

 

Jesus and his disciples are travelling followed by a great crowd. What are the motivations of the people in the crowd? Are they convinced by Jesus’s preaching and want to be his disciples? Are they fascinated by Jesus’s signs and they want to see (or eat) more? Are they there because everyone else is?

 

Jesus turns around on the crowd and addresses them about the cost of discipleship. Is Jesus trying to thin the crowd behind him? He is definitely trying to make his audience consider what they need to commit to to be his disciples. As German theologian Dietrich Bonhoeffer wrote in the time of ascending fascism, cheap grace will not take you far on the road to discipleship.

 

Jesus uses images of how we belong to our closest relatives to convey his view of the cost of discipleship. And he turns those relationships upside down. Our biological family or family of origin is not his focus for building up the Kingdom of God.

 

 It is useful to consider that throughout the gospel Jesus’s family values are at odds with traditional family values. Clearly, Jesus sees the community of the believers as the primary locus of belonging for his disciples.

 

Jesus uses harsh language in conveying that message. He uses the verb hate; misein in the original Greek text of the gospel. It is useful to note that misein does not denote the emotional baggage that hate carries in our own English language. Misein connotes the attitudes and modes of action involved. Misein could be ignoring, neglecting or overlooking the object of the hate. This still pretty nasty stuff no matter who it is directed to.

 

So could it be that Jesus is using a time-honored rhetorical device in Hebrew scripture here? It is called hyperbole. Hyperbole is the use of exaggeration as a rhetorical device or figure of speech. As a figure of speech, it is usually not meant to be taken literally.

 

One indication that hyperbole is involved is that drawing on the same Jesus tradition as Luke, the evangelist Matthew seems to have interpreted the starker language of “hate” to refer to primary allegiance.  

 

In Matthew (10:37) we read: “Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me.” For Matthew, this saying indicates that our primary allegiance must be to Jesus rather than to family. Hate is not required in Matthew’s view of Jesus’s teaching.

 

Also, if you take Jesus’s teaching throughout the gospels, his literally advising for literal hate as a course of action does not seem to make sense. This is the same Jesus who asked us to love our neighbor as ourselves, even to love our enemies.

 

Still, Jesus’s language is powerfully emphasizing that discipleship involves a high cost (up to and including our own survival). If discipleship is on our mind, we can’t be tepid or tentative about it. We need to be all in or not bother with the adventure at all.

 

We need to be willing to take up our cross and carry it. Is this cross language another example of hyperbolic language or should we really consider losing our lives for following Jesus?

 

If you consider what happened to the apostles after Jesus’s death, the odds are that our lives are on the line; all but one apostle died as a martyr. But it could also be that we need to lose the life we wanted or the life we were used to in order to follow Jesus. Maybe the life we need to loose is the life of our false self. Maybe on the way of no-self, losing our physical life might be involved in that transformation.

 

Next, Jesus gives us a couple of parables to illustrate what’s involved in counting the cost of discipleship. One involves counting the cost of building a tower. He’s probably referring to watchtowers that were common in vineyards to prevent marauding and pilfering of the vineyard’s produce. The other involves kings about to go to war with their armies. The morale regarding discipleship seems clear: don’t consider it if you cannot afford the full cost of it.


And finally, Jesus adds one more thing, or a heap of things, to give up: our possessions, all of them. And this might not be hyperbolic, this time. This last exhortation illustrates again what Jesus is pointing at in my opinion. He wants us to let go of our many attachments in order to be fully free to follow him.

 

There are many attachments this refers to: attachment to our family, our in-group, our nation; attachments to our way of life and all its paraphernalia; attachments to what we believe gives us safety and security, including attachment to whatever money, power and influence we have.

 

All considered, Jesus is putting up the bar to becoming his disciple very high. Can we imagine ourselves letting go of our several attachments in order to let us be what Jesus is desiring us to be.

 

Beloved Lord, thank you for making us count the cost of loving you as a disciple. Give us courage to detach from what derails us from following you first and foremost.

 

Amen.

Sunday, July 27, 2025

The Seventh Sunday after Pentecost, July 27, 2025

Holy Cross Monastery, West Park, NY


Br. Bruno Santana, OHC

The Seventh Sunday after Pentecost, July 27, 2025



Brothers and Sisters .The Lord prayer, also know as ”Our Father”, can be found in Mathew and Luke.  We just heard in Luke the shorter version. This prayer is recited probably a million times a day, all over the world, at every Mass. Here in our monastery, we pray in Matins and Vespers, So 3 times a day. 
What this prayer, great prayer is about? 
Let’s walk slowly through Luke’s version now and see what we’re asking for, when we pray “ Our Father.”
First at all, the Lord’s prayer comes from Jesus 'own life of prayer. Jesus’s been praying and the disciples notice that. And they asked Jesus: Lord, teach us how to pray, help us to pray as you do.”
This prayer it reflects Jesus’ own prayer, his own life of prayer.
So, Jesus said: “When you pray, “say: Father.
Father.
We could call God as Lord, Master, all powerful, etc...But Jesus invited us to call God, Father. ABBA  (in Aramaic ), like Daddy in US.  He reveals to us a unique relationship with God. He is inviting us to share to have this intimacy with God as he had.
And then we ask: “hallowed be your Name.” 
God’s name is always holy. but Jesus invites us to consider God, a value so supreme then the other values. We value all kinds of things. Family, Friends, Job, money, our country. We desire all kinds of worldly things – pleasure, power, honor.  But the only way to hallowed God’s name is to place Him in the highest of all values in our lives.
In Mathew  22:37 says: Love the Lord your God with all your heart, and with all your soul, and with all your mind. If we get this right, we will get everything else right. (in our life)
Then we ask: “Your kingdom come, your will be done, on earth as in heaven.”
The kingdom stood at the very center of Jesus Life and teaching. It is the Reign of God for which Israel had longer for a thousand years. 
The great Church Father, Origen, said: Jesus is “autobasileia.” means that He is the kingdom in person. His teaching and indeed his whole manner of life gives us a very good idea that the kingdom is : Love , mercy, justice, forgiveness, peace, inclusion, compassion etc… We pray for this kingdom ( that is already in heaven) to become normative, reality here and now in our lives. 
And now comes a mysterious petition:  Give us today (each day) our daily bread. 
The Greek phrase that stands behind this is: “tov arton tov epiousion” . Arton refers to bread. And  epiousion, in the literal sense of the word mean “super substantial: gives us “super substantial” bread.
St. Jerome in the old Vulgate, translates this as “Panem supersubstantialem,”. (supersubstantial bread). 
This is the  heart of the Lord’s Prayer. We are asking for the “Panem supersubstantialem,” for the super substantial bread. In other words, The Eucharist , The Holy Communion , not ordinary bread. Not simply symbolic representation of Christ, no. Christ is truly present in the Holy communion, in the Eucharist, that we will receive later. It is a mystery, a spiritual reality that transcends a physical explanation and  we want to be drawn into him because this is the bread of eternal life.
 Then, “Forgive us our sins.” 
The forgiveness of sins is at the heart of what Jesus is about. The first and most important thing was to forgive our sins. To the woman caught in adultery, Jesus said “Go and sin no more. For the man at the Pool of Bethesda  he said “Pick up your mat and walk. We heard in Mark 2:5 , “Son , your sins are forgiven”  or “ in John 8;11 Neither do I condemn you.”  
The British writer, scholar, Anglican theologian : C. S. Lewis emphasized that Jesus ,  who is indeed offended in every sin, can say to us, “My son, my daughter, your sins are forgiven.” 
So, Ask God, to forgive all you sins, he is the only one that can do that,  but it has some implications because we pray, forgive our sins and next : as we forgive those who sin against us. 
I invite you to think and remember now,  someone who sinned against you . Someone that offended you, hurt you in some way. 
Jesus invites us to become Christ for others and forgiven. I recognize that this is one of the most challenging elements in the whole spiritual life but if we truly assimilated Christ’s forgiveness, this become part of our life . 
I invite you to make a little exercise, call to mind your sins and think, how generous God has been to you. 
So, now, we are praying for the grace to forgive that person as we have been forgiven.
We continue with the prayer:  “Save us from the time of trial.” 
In the first century. Some of the apocalyptic language in the New Testament reflects the idea that before the Messiah comes to set things right, there will be a terrible time of trial. 
Jesus comes into our messy, dysfunctional world  and the World is going to rise up in resistance. 
As Christ comes into our life, we start resisting. 
As Christians, we all have Challenging moments. We are like the Israelites in the desert when they said take me back to the flesh pots of Egypt. I don’t like this new spiritual liberty.” 
That’s the point here. Every time we pray the Our Father, don’t be shocked, don’t be surprised when a resistance to Christ rises up in you. That is the old sinful self (human Nature).
And so, the last thing we ask for is: (This is from Matthew version) deliver us from evil.” In other words, Lord, protect me from my resistant self.” 
If you read many of the spiritual masters as they talk about the Lord’s Prayer, it will help you to open up windows , doors to spiritual life. 
soon , we will pray here “ our father”. But next time you pray it, whether in the liturgy or just privately, I invite you to do it very slowly. As you do, meditate on each of these phrases. You will find the whole spiritual life is displayed before you. Amen.