No Strings Attached

From the prophet Isaiah: “All you who are thirsty, come to the water! You who have no money, come, receive grain and eat; come, without paying and without cost.”  Sounds good, perhaps too good to be true? So…what’s the catch? I mean nobody gets something for nothing. There is always a string attached, a debt incurred, or something in the small print. Such are the thoughts of a person who is ensconced in a transactional worldview.

A transactional worldview is not simply about money. It is a way of seeing all of life through the lens of exchange: I give in order to get. It can become so ingrained that people begin to relate to God, other people, and even themselves in transactional terms.  It crops up in so many subtle ways, e.g. when we catch ourselves thinking about relationships as a type of calculation. Instead of asking: “How can I love this person?” the question becomes: “What am I getting out of this relationship?” It is rarely as draconian as that, but do you “keep score” in your marriage? Do you discover that friendships are maintained only while they are useful? Helping others is a gateway to gain approval, influence or to “bank” a future favor? Or maybe you feel cheated whenever your kindness is not returned.

Christian love gives without any guarantee of return.

And about others…have you ever caught yourself thinking, “Can this person advance my career? Can this friendship benefit me? Is this relationship worth the investment of my time?”

This is very different from the Gospel’s view of persons as ends in themselves, loved simply because they are children of God.

Ok, maybe the whole transactional approach to people was a little cold and Machiavellian. But in what way do you think about achievement? A transactional mindset often operates with an inner voice whispering: “My worth depends on what I accomplish.” Perhaps you are driven to always be productive; constantly comparing yourself with others. Do you find it difficult to rest because you haven’t earned it? Is failure evidence of personal worthlessness?

Grace says something radically different: your dignity precedes your performance.

Do you find it easier to give than to receive? Uncomfortable with compliments? Struggle to accept forgiveness? Reluctant to accept help? Feel guilty receiving generosity from another? All the while there is the whisper: “Nothing valuable should come free.”

Makes God’s grace difficult to receive and embrace.

Is your forgiveness conditional? “I’ll forgive them after they apologize.” or “I’ll reconcile after they change.”

I guess we should be thankful that God doesn’t operate that way.

How about your life of faith? Some may work the “checklist”: I fulfilled my Sunday obligation – check. Said my prayers – check.  Is this just a busy life keeping on track or without realizing it, did worship become payment rather than encounter?

All you who are thirsty, come to the water! You who have no money, come, receive grain and eat; come, without paying and without cost.

Why can we sometimes be this way? What makes this way of being attractive or at least seductive? Because transactional thinking gives us a sense of control. If life is an exchange, then we imagine: “If I do A, I’ll get B.”

Grace is unsettling because it cannot be controlled.  It must be received.

Throughout Scripture, God invites us to move from transaction to covenant. Where a transaction asks: “What is the minimum required?” A covenant asks: “How can I be faithful?” A transaction says: “I’ll love you if…” A covenant says: “”I have chosen to love you.” A transaction keeps accounts. A covenant remembers persons as gifts from God.

Recall the disciples at the feeding of the five thousand. Their first instinct is transactional: “Send the crowds away so they can buy food.”  Jesus, the source and foundation of the Covenant, comes at it completely differently. He does not ask: “Who has enough money?” He asks: “What do you have? What will you contribute?” Turns out it’s not a lot, only five loaves and two fish. But it is enough.

The miracle begins when the disciples stop calculating and start trusting. That is the movement Isaiah is inviting us to make. God says: “Come, without paying and without cost.” The Kingdom begins where transactions end and gift begins.

A transactional view of life often produces anxiety, because everything depends on our ability to earn, prove, achieve, or maintain. A covenantal view produces gratitude, because we begin each day already possessing the greatest gift: we are loved by God before we have accomplished anything.

An abiding attitude of gratitude determines your altitude. And it costs nothing. No catch. No string attached. No fine print. Just eternal life.


Image credit: James J. Tissot, ‘Miracle of the Loaves and Fishes’ (1886-94), Brooklyn Museum, NYC | PD-US

On Remembering

The Prophet Isaiah lived in times there were indeed troubled: foreign armies at the walls of the city, kings that had led the people astray from Covenant faithfulness, relying on alliances, warriors and gold to fend off the invaders from nations far larger than Israel. Yet for Isaiah, the vision of God’s majesty was so overwhelming that military and political power faded into insignificance. He constantly called the people back to a reliance on God’s promises and away from vain attempts to find security in human plans and intrigues. Isaiah insisted on the ethical behavior that was required of human beings who wished to live in the presence of such a holy God. Inevitably the people failed and Isaiah then delivered the message of judgment upon the people… but always with a parallel message of hope. It was never too late to turn to God.

It is a pattern present in the opening chapters of Isaiah and some 60-odd chapters later it continues to be the message. In today’s first reading, I find great comfort in one of Isaiah’s messages of hope:

“Thus says the LORD: Lo, I am about to create new heavens and a new earth; The things of the past shall not be remembered or come to mind. Instead, there shall always be rejoicing and happiness in what I create” (Is 65:17-18)

The things of the past: things we’d love to forget, but whose regret lingers – what we’ve done and what we’ve failed to do. Things we have confessed and been forgiven – and yet we remember. Even for we who, however imperfectly have turned to God, Isaiah’s message is that there will come a day when the things of the past shall not be remembered or come to mind. Then in a new and deeper way he can join the Psalm refrain: “I will praise you, Lord, for you have rescued me.” (Ps 30:2) Rescued me from myself.

On that day we will truly be at peace.

Isaiah During the Night

By tradition and familiar naming, each Christmas eve, Catholic churches and communities celebrate a “Midnight Mass.” Technically the title of the Mass in the Roman Missal is “Mass During the Night” and by rule may not start before 10 pm and must be finished by 2 am.  Hence the question, “what time is Midnight Mass” is actually a good question. But that aside, the first reading at the Midnight Mass is from the Prophet Isaiah.

The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone.

You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as people make merry when dividing spoils. For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed, as on the day of Midian. For every boot that tramped in battle, every cloak rolled in blood, will be burned as fuel for flames. For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace. His dominion is vast and forever peaceful, from David’s throne, and over his kingdom, which he confirms and sustains by judgment and justice, both now and forever. The zeal of the LORD of hosts will do this!  (Isaiah 9:1-6)

In formatting the reading (above) I intentionally separated the first verse from the remainder of the reading in order to draw your attention to this question: who are the people who walked in darkness that now see a great light? For that answer we need only turn back one chapter – Isaiah 8.

The bulk of chapter 8 is words of judgment for King Ahaz who has chosen to align himself with the Assyrians rather than God and to ignore the signs of God’s presence (see Isaiah 7:14: “Therefore the Lord himself will give you a sign; the young woman, pregnant and about to bear a son, shall name him Emmanuel. ” ) Ahaz has good reasons to fear the Assyrians. Assyria is in the process of taking over the world as it was known then and Israel (the northern tribes) had already fallen – and fallen into hard times. Isaiah describes what a traveler through the North lands would witness: “he will pass through it hard-pressed and hungry, and when hungry, shall become enraged, and curse king and gods. He will look upward, and will gaze at the earth, but will see only distress and darkness, oppressive gloom, murky, without light.” (8:21-22)

King Ahaz was right to fear Assyria, but he should have had better reasons to trust in the Lord.

In Isaiah 8:23, the Prophet proclaims the promise of salvation under a new king, one not like Ahaz, but one worthy as a successor to the line of King David. The prophet writes: “There is no gloom where there had been distress. Where once he degraded the land of Zebulun and the land of Naphtali, now he has glorified the way of the Sea, the land across the Jordan, Galilee of the Nations.” (Isa 8:23) Zebulun and Naphtali are in the north, under Assyrian rule.  In other words, the opening verse of our Midnight Mass reading is to the people of the North living under the crushing oppression of Assyria: The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone. (Isa 9:1)

This sets the stage for a dramatic shift in imagery and mood that comes in verse 2. Out of the depths of oppression, depression, war, and separation from God, all symbolized by the presence of darkness, comes assurance. The following verses signal the promise of a new king, a coronation hymn of sorts, one who will come from the royal Davidic line, who will bring light and life and hope to a suffering people. 

His dominion is vast and forever peaceful, from David’s throne, and over his kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (Isa 9:6)

It is a prophetic promise of a future reality that will be made possible because of God’s never ending love for God’s people. The reading is a statement of faith, trust, and gratitude for what the Lord has already done. Grounded in this certainty makes the words of promise and future hope believable. While it appears that the powers of this world have a firm hold, God’s power will have the final victory.

Situating Isaiah in its political, historical, and geographical context might better witness to its meaning for Christians beyond the level of foretelling or prophesy as we tend to think about it, especially when it comes to the expectations of the coming Christ. In other words, what might happen when Isaiah is not only heard as proof of the fulfillment of God’s promises about the coming of the Messiah but as testimony as to the faithfulness of God – a characteristic that is at the heart of who God is? Then we can be more deeply aware that God is not just about future plans but present promises here and now. In the midst of that which creates despair and darkness, God’s light shines as that which is the fulfillment of all that we need and everything that we wish could be. 

On Christmas Eve, when candles burn bright to witness God’s light that shines in all of our darkness, we are reminded that this is not just a claim for tonight, or because of Jesus, but points to the nature of who God is and always has been. When the candles are extinguished, the lights put away, and the decorations stored until next year, this promise is indeed what we will need to journey into the days and years ahead.


Image credit: Prophet Isaiah, Mosaic, Right of Lunette, South Wall of Presbytery, Basilica of San Vitale | PD-US | scripture image from Canva CC-0

The Folly of Empty Worship

Today’s gospel (Matthew 23:1-12) seems pretty clear in its intention: the burdens laid upon the people by the Pharisees and their scribes are not pleasing to the Lord. The burdens include the Pharisaic interpretations of the Law (You have heard it said….but I say to you) as well as the overly ritualized forms of temple/cultic worship. In many ways it is the same message Isaiah had for the people of his time, our first reading (Isaiah 1:10, 16-20).

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On Remembering

The Prophet Isaiah lived in times there were indeed troubled: foreign armies at the walls of the city, kings that had led the people astray from Covenant faithfulness, relying on alliances, warriors and gold to fend off the invaders from nations far larger than Israel. Yet for Isaiah, the vision of God’s majesty was so overwhelming that military and political power faded into insignificance. He constantly called the people back to a reliance on God’s promises and away from vain attempts to find security in human plans and intrigues. Isaiah insisted on the ethical behavior that was required of human beings who wished to live in the presence of such a holy God. Inevitably the people failed and Isaiah then delivered the message of judgment upon the people… but always with a parallel message of hope. It was never too late to turn to God. Continue reading

The Word Goes Out

The first reading today is from the Book of the Prophet Isaiah and is one of my favorite passages:

Just as from the heavens the rain and snow come down and do not return there till they have watered the earth, making it fertile and fruitful, giving seed to the one who sows and bread to the one who eats, So shall my word be that goes forth from my mouth; It shall not return to me void, but shall do my will, achieving the end for which I sent it. (Is 55:10-11)

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Prophetic Fasting

The second reading for today comes from the Prophet Isaiah – a book of complex content and 66 chapters long – yet there is a narrative, meta-narrative if you like, that threads and unifies the whole of the prophetic book. But, today we are privy to only 9 verses, all from Chapter 58.

I think the reason is straightforward why this reading was selected and paired with the gospel reading from Matthew 9. Both address fasting, one of the pillars of Lenten practices and piety. Just two days ago on Ash Wednesday we were reminded: “When you fast, do not look gloomy like the hypocrites” (Mt 6:16). Today our two readings take on the practice of fasting and ask us to examine our own intentions about following this Lenten practice. Continue reading

Fulfilled in your hearing

This coming Sunday is the 3rd Sunday of Ordinary Time in which Jesus speaks in the synagogue in Nazareth after having read from the Book of the Prophet Isaiah. It is important to note that this mission is specifically directed at the needs of people: poor, captive, blind, oppressed. Significantly, Jesus’ work will be good news to the poor. Mary’s prayer (1:52-52; the Magnificat) praises the Lord for lifting up the lowly and sending the rich away empty. Later, Jesus announces God’s blessing on the poor (6:20) and then refers to the fulfillment of the charge to bring good news to the poor in his response to John (7:22). The poor also figure more prominently in Jesus’ teachings in Luke than in any other Gospel (14:13, 21; 16:20, 22; 18:22; 21:3). Continue reading