“Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. Sell your belongings and give alms…for where your treasure is there you heart will be.” This message just about says it all. We would do well to listen to it with and open mind and open heart.
Fear is an issue in the Christian experience. The New Testament was written between the year 50 AD when St. Paul began writing his letters to the churches, and the year 110 AD when the writings of John were completed. In that body of literature, the phrase “do not be afraid” occurs 365 times! Let’s look over this period of time.
Christians endured two waves of persecution during this period. The first wave came from the Jewish authorities. St. Paul, before his conversion, and other ultraorthodox Jews were opposed to the messianic movement within Judaism which came to be called Christianity. The second wave began after the Christians were expelled from membership in the synagogue in 50 AD. Until the 4 th century AD Jews held a unique position in the Roman empire. They were exempt from the obligation to offer incense to the Emperor if they paid a special yearly tax. When the Christians were excommunicated from Judaism, they lost the privilege of not having to offer incense to the Emperor. This initiated periodic persecutions until the emperor Constantine issued the Edict of Milan in 313 AD legalizing Christianity.
During those 60 years while the New Testament was being written, the Christian community was experiencing various levels of persecution throughout the Roman Empire. Fear was a part of everyday life then. But even today, large segments of Christians live with the fear of persecution. North Korea, Pakistan, Iran, Nigeria, India, Mozambique, Sri Lanka, United Arab Emirates, Cameroon, South Sudan and Ethiopia are at the top of the list.
We’re lucky to be able to believe what we believe, and to feel perfectly safe to gather for meetings and worship. But his message goes beyond a fear of persecution. Jesus’
words are directed to us, too. So, let’s ask, right now, what ignites the spark of fear in us. Is it lack of financial security? Is it illness? Is it a deteriorating relationship? Is it moving to a new city? Is it losing a job? Is it the death of a loved one? Is it the political situation? Is it violence? Is it the threat of war? Is it famine? Is it global warming? It is all of these and more? What’s Jesus offering us instead of fear? I believe it’s peace.
Looking at Jesus’ last days we see him battling his own fear. Witness the suffering he experienced in the garden of Gethsemane. Three times he prayed, “your will be done.” When he finished his prayer, he submitted to his arrest. He was at peace with himself and with his Father.
A few hours before his arrest Jesus told his disciples, “Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.” He was saying this from the place of his inner peace. His world was coming down around him. He knew his closest disciples would soon abandon him. He knew that his death was near. He knew he would suffer horribly, but he had deep inner peace – the peace that came from uniting with his Father’s will. At his last supper Jesus gifted this peace to his disciples. It would manifest itself during the Pentecost event.
The Spirit brought the flame of courage, and the mighty wind of strength to the disciples. They would preach Jesus to their enemies. They would joyfully suffer for his name. With his peace in their hearts they would bravely confront every obstacle and threat.
We would do well to ponder Jesus’ words, “Do not be afraid any longer, little flock.” We’re afraid of so many things. We need to return to the Pentecost experience. We need to pray for courage and strength. It may not eliminate the existential threats that challenge us, but the Spirit’s gift of peace can prepare us to confront them. In spite of the fears that threaten us we can be courageous, we can remain strong. Today, let’s pray for the peace Jesus promised us – peace of mind and heart.
It was common practice in Jesus’ day, and still today in ultra-orthodox Jewish communities, to bring legal issues to a rabbi. However, Jesus made it clear to the person who asked him to mediate an inheritance issue that he would not be a judge or arbiter. What he did, though, was to spin a parable about a rich farmer who had a super bountiful harvest. He prefaced the parable with a caution. “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”
The farmer built new barns to store the excess grain that his harvest yielded. It was such a great harvest that it would set him up for life. The rich farmer had lived a great life, and due to this particular harvest, he could continue the lifestyle he was enjoying until his death. From now on, he could strut down Easy Street. He was very pleased with himself! But there was something he didn’t know. This would be his last day on earth. I’m sure that everyone in the audience let out a collective sigh when they heard this. Jesus then ended the parable with a with a moral. “Thus, will it be for all who store up treasure for themselves but are not rich in what matters to God.”
This particular parable often falls on deaf ears because it seems to go against our instincts. Nobody wants to be poor. Nobody wants to be financially insecure. Today, the media puts us all on alert by reminding us every hour of the day that the money we have is worth less as inflation rises. If we’re lucky enough to have savings, we’re panicking because the stock market is so volatile. Banks are paying almost no interest on deposits.
Poor families and the elderly are deeply anxious as they hear talk of ending Social Security and cutting food stamp programs and welfare.
Though this parable is aimed at the rich, everyone, rich and poor alike, would do well to contemplate the bottom line of Jesus’ message. We’re all called to be “rich in what matters to God.”
You may have noticed that the man in the parable is thinking only of himself. He had a great harvest and was ready to set up a comfortable life for himself. He wasn’t doing anything that was bad in itself. He was just self-centered. He was like the rich man in the parable of the man who feasted every day while Lazarus, a poor, sick beggar, sat outside longing for the food that dropped from the table. His sin wasn’t that he feasted every day. His sin was that he never saw the poor man starving at his doorstep.
Jesus is calling to all of us, rich and poor alike, to be conscious of one another. We’ve trained ourselves not to see the person lying in the street. We’re annoyed and put off by a relative or friend who asks us for financial help. We don’t want to get involved. We want to be comfortable, and we definitely don’t want to get involved in other people’s problems.
Today’s parable is reminding us that life is a communal experience. “Being rich in what matters to God” means being aware of those around us. It means being rich in compassion. It means that our wealth isn’t stored in barns or banks; it’s stored in the heart.
We’re thinking about prayer today. In the first reading from the book of Genesis we see an interesting form of prayer. Abraham is having a conversation with God, or perhaps it might be more correct to call it an interrogation.
Things look very bad for the corrupt city of Sodom. God has shared with Abraham that he’s planning to destroy it as punishment for its sins. In this prayer, Abraham, who has only recently come to know God, is trying to get a handle on God. Is this a capricious, undisciplined God or a just God? So, Abraham begins what seems like an endless string of questions. Will you destroy the city if there are 50 good people there? 45? 40? 30? 20? 10? The prayer, conversation, interrogation, ends when God says that the city will not be destroyed if there are 10 righteous people living there.
So, the prayer leads Abraham to a deeper understand of God. In this scene, we see Abraham’s inner child engaging his heavenly Father. His conversation reveals God’s fatherly patience and loving acceptance.
This example of prayer reminds us that when we don’t understand the terrible things that happen in the world we can question God. It doesn’t mean that we have a lack of faith; it means we’re troubled, and looking for answers to our questions. When we were children we asked lots of questions of our parents. Some answers we received we understood and accepted, others didn’t satisfy us; they only brought up more questions. So, we asked more questions. This is one type of prayer.
In the gospel passage Jesus teaches the Lord’s Prayer to his disciples. He begins with a blessing: “Father, hallowed be your name.” This is the opening line for all Jewish prayers: “Baruch ata Adonai.” Blessed are you, Lord. Our offertory prayers over the bread and wine follow this structure. “Blessed are you Lord God of all creation for through your goodness you have given us this bread to offer which earth has given and human hands have made.” We bless God and then acknowledge God’s blessings to us. Jesus’ entire prayer may be prayed in that way.
Father, hallowed by your name – your kingdom come.
Father, hallowed be your name – give us each day our daily bread (bread for our table and the bread of the Eucharist.)
Father, hallowed be your name – forgive us our sins because we forgive everyone’s sins against us.
Father, hallowed be your name – do not subject us to the final test. (the agony you suffered in the garden.)
Jesus continues his teaching about prayer by emphasizing the importance of persistence in prayer, as Abraham was persistent. He concludes with a teaching we all know by heart. So, today, as we reflect on prayer, let’s takes that final teaching to heart. Blessed are you, Lord our God, for you have given us this teaching on prayer.
“Ask and you will receive. Seek and your will find. Knock and the door will be opened for you.”
We begin our reflection with one of the most famous biblical stories about hospitality. Abraham was sitting at the entrance of his tent trying to catch a bit of breeze. He suddenly saw three men standing nearby. He rushed to them, greeted them, and pleaded with them to stop to refresh themselves with some water and some food. He called for the servants to wash their feet and told Sarah to make bread. Then he ran to his herd of cattle and picked out a choice steer for dinner. When all was prepared, Abraham waited on the three visitors. His extravagant hospitality was rewarded with a monumental promise. Sarah would give birth to a son in a year’s time.
We continue our reflection with a second famous story about hospitality, the story of Mary and Martha. But this story has a twist. Jesus was teaching in their home. Martha, attuned to the obligation of hospitality, was frantically trying to prepare food and drink for all the guests. Her sister, Mary, had abandoned her and was scandalously sitting with the men who were listening to Jesus. Martha, quite brazenly, marched up to Jesus, interrupting his teaching. She then reprimanded him for not sending Mary back to assist her.
Jesus told Martha that she was “anxious and troubled about many things.” Maybe her problem wasn’t a hospitality issue. Could it be that she was jealous of Mary, the rebel, who had, as Jesus told Martha, “chosen the better part?”
The reward for Martha’s hospitality – opening her home to Jesus and offering water and snacks to his guests – had a built-in reward. She had a chance to listen to the teaching of Jesus, his proclamation of the kingdom of God.
Our lesson for today. Hospitality from the heart is a sacred labor blessed by God. Hospitality, though difficult at times, brings with it a blessed reward. If we only take a look, we might see the reward staring us in the face.
A FINAL THOUGHT FROM THE SCRIPTURE
“Let your love for one another continue. Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.” (Hebrews 13:1)
To test Jesus, a “scholar of the law’’ asked him what he had to do to inherit eternal life. Jesus threw the question back to him by asking him, “What is written in the law? How do you interpret it?” The scholar answered by quoting two famous passages from the Hebrew Scripture. “You shall love the Lord your God with all your heart, with all your being, with all your strength and with all your mind. (Deuteronomy 6:5), and your neighbor as yourself.” (Leviticus 19:18b)
This shrewd lawyer understood quite well the meaning of these two commandments. He knew that just about everybody could agree with the first commandment: love God. There’s nothing that’s contentious about it. Everybody could say that they love God. The extent of that love could vary but the basic command to love God would be easy for most people to accept. It was like motherhood and apple pie.
However, the second commandment was much more challenging for everybody. “Love your neighbor as yourself.” The scholar was looking for a fight with this liberal rabbi from Nazareth, and so, he asked Jesus to define a neighbor for him. Luke comments that the scholar asked this to “justify himself.” Jesus decided to engage him. He spun the parable of the Good Samaritan.
Jesus made some major accusations in the parable. The people who walked by the dying man represented various types of people in the scholar’s circle of colleagues, a priest, and Levite, a member of the priestly tribe. These were people who officially said they loved God.
They served in the temple ritual. They put their “love of God” above their love of neighbor. They were on their way to Jerusalem to perform their priestly duties. If they touched this bloody, dying man they would be rendered ritually unclean and would not be permitted to perform their religious duties. So, they left him to die.
Then, the religious outcast came by, the Samaritan. The Jew who was dying on the side of the road was saved by a heretic and cultural enemy who overlooked his religious and cultural prejudice.
The moral of the parable was absolutely clear, but Jesus asked the scholar, “Which of the three was neighbor to the robber’s victim?” “The one who treated him with mercy,” came the answer. For the scholar and for anyone who could hear, the parable answered his question, “What must I do to inherit eternal life?” Be a Good Samaritan!
I ask you to revisit this passage during your personal prayer time this week. Allow the parable to speak to our contemporary situation. Open your eyes to the cancer of “them and us,” that we Americans are suffering today. Like good Jews and good Samaritans, we can’t talk to each other. We’re committed to our hatred for each other. We refuse to look for common ground for creative and healing dialogue. Instead, we wage war with one another. Our objective is to conquer and dominate the other.
I’ll conclude with a teaching from the apostle John. “If anyone says, ‘I love God,’ but hates his brother, he is a liar.” (1 John 4:20a)
“The harvest is abundant but the laborers are few; so, ask the master of the harvest to send out laborers for his harvest.” (Luke 10:2)
This passage is so very important to help us understand what it means for us to be Christians, followers of Christ. Jesus taught us that “the harvest is abundant.” God has done a great deal of work on each one of us. God planted the seed, nurtured it and cared for it until it matured and was ready to be harvested. The Psalm puts it this way: “I thank you Lord, with all my heart…You formed my inmost being; you knit me in my mother’s womb. I praise you, so wonderfully you made me; wonderful are your works.” (Psalm 139:1, 13-14)
God willed us into being and guided us to maturity, but Jesus acknowledged a glitch. He noted that the harvest, the fruit of God’s labor, stands waiting to be gathered and brought into the kingdom of God. Through God’s labor everyone has been prepared for the kingdom, but we need something more. We need to be invited. That’s where the seventy-two disciples in today’s gospel come in. This is where we come into the story, too.
“So, ask the master of the harvest to send out laborers for his harvest.” Some commentators say that Jesus sent the disciples out two by two so that one would pray while the other preached. Personally, I think we all have to pray, and we all have to preach.
We have to be people of prayer. Jesus often spent the night in prayer before he began a new segment of his mission. Prayer is that si
lent time when we invite the Spirit to speak to our hearts. This is essential to give us insight into the message of Jesus and the courage we’ll need to witness to it. Not pulling any punches, Jesus was clear that the work of harvesting could be difficult and maybe scary. “I am sending you like lambs among wolves.”
He also asks that we be simple and honest with our message. Remember, this is a heart to heart ministry. “Carry no money bag, no sack, no sandals.” We must be single-minded, determined and sincere. The kingdom of God holds the gift we all long for. “Whatever house you enter, first say, ‘Peace to this household.’”
In John’s Gospel, during the last supper, Jesus spoke intimately with his disciples. He said to them, “Peace I leave with you, my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.” (John 14:27) Jesus was opening the door of the kingdom for them. His gift of peace wasn’t freedom from struggle or danger, however. It was the peace that would remain secure and powerful in their hearts no matter what challenges life would bring them. This is what the laborer is asked to offer, the peace of the kingdom of God.
Today, the gospel is inviting each of us to work to bring in the harvest. God has already planted the seed throughout the world. Let’s pray to the Spirit for the gift of peace so that we can we can begin the ministry we’ve been called to. From deep within our hearts let’s proclaim the kingdom of God. Let’s be brave. Let’s say, “Peace be to this household.”
Don’t turn back! That’s the message in the scriptures this week-end. We begin our reflection by looking at a dramatic scene from the first book of Kings.
Elijah, Israel’s greatest prophet, is about to pass on his prophetic spirit to his disciple, Elisha, who is plowing a field with twelve yoke of oxen. Elijah throws his mantle over Elisha’s shoulders thereby passing on his prophetic power. Elisha accepts the mantle and asks permission to kiss his mother and father goodby. Elijah encourages him to do so. Then, Elisha performs a prophetic act. He slaughters the oxen, cooks their flesh, and offers the food to his workers. By this action, Elisha is offering his entire past as a loving sacrifice to God. He’s completely free now to begin a new life as Elijah’s successor. For Elisha, there’s no turning back.
In the passage from Luke’s gospel we witness a number of people responding to the call of Jesus. One tells Jesus that he’ll follow him anywhere. Jesus gives him some reality therapy by alerting him to the fact that he’s an itinerate preacher. “Foxes have dens and birds of the sky have nests, but the son of man has nowhere to lay his head.”
Jesus calls another person to follow him but receives the reply, “Lord, let me go first and bury my father.” Jesus’ answer to him could not be more direct. “Let the dead bury their dead, but you, go and proclaim the kingdom of God.”
Finally, a person tells Jesus, “I will follow you, Lord, but first let me say farewell to my family.” The intensity of Jesus’ response is somewhat shocking. “No one who sets a hand
to the plow and looks to what was left behind is fit for the kingdom of God.”
Jesus was extraordinary. For three years he taught in synagogues, in people’s homes, along the seashore and on mountain tops. He spent many nights in prayer. Power flowed out of him when he healed people, but he kept healing anyway. His family worried about him making enemies of the religious leaders by frequently, and publicly, breaking the sabbath laws and religious customs. They were right to worry, but they couldn’t stop him.
People often ask me when and how I received “the call.” So many people think that the call to priesthood is extraordinary. My answer to them is always the same. “My ‘call’ wasn’t any more extraordinary than yours.”
Being called by Jesus to follow him takes many extraordinary forms. “Follow me.” Commit all you have to your marriage. “Follow me.” Be a loving, dedicated father. “Follow me.” Be the best mother you can be. “Follow me.” Teach the truth! “Follow me.” Do the best job you can when you fix that leaking pipe. “Follow me.” Be loving, just and compassionate when you enforce the law. “Follow me.” Whatever you do in this life, do it with your whole heart and soul. Don’t be put off by the sacrifices you’ll have to make. Embrace them. We’re Christians. We’ve been chosen and have accepted the call to follow Christ.
We’ll end this reflection with a teaching on Christian life St. Paul directed to the community in Colossae. “Put on, then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness and patience…And over all these, put on love.”
In the bible, numbers very often have a symbolic or mystical meaning. John’s Book of Revelation, for example, makes extensive use of numerology. His numbers are not to be taken literally; they have a deeper meaning. Today, let’s reflect on Luke’s use of numbers in his account of the feeding of the 5,000.
The event takes place after a long day of healing and teaching about the kingdom of God. Evening is coming, and the 12 suggest that the crowd be dismissed so that everyone can go to the towns around this “deserted place” to buy food for themselves. This “deserted place” is reminiscent of the desert of Tsin where God rained down manna upon the people of Israel during their exodus journey. That was the old order, the old time. Jesus challenges them to stay put and to give the people something to eat themselves. The 12 answer that they only have 5 loaves and 2 fish. They are about to experience the new order, the new time, the kingdom of God.
This gathering is marked by the number 12, the symbol of entirety and cosmic order. In the old order people, a group of tribes, were struggling in a “deserted place” and needed God to care for them. The people of the kingdom, however, are a community and have all they need. They have 5 loaves and 2 fish.
5 is symbolic of transformation and illumination. 2 symbolizes harmony. In this meal the people will be fed with an intimate knowledge of God which brings the harmony that only divine healing can bestow. This illumination and harmony spreads to groups of 50 and then to the entire group of 5,000.
But the kingdom of God is not exclusive. Its gates are open to everyone. The entire world is invited to eat in the kingdom of God. 12 baskets are left over after this first meal in the kingdom of God. Food of the kingdom of God awaits, and everyone is invited to this meal.
On this day, the feast of the Body and Blood of Christ, we hear the words of invitation, powerful and clear that invite everyone to this meal in the kingdom of God, “Take and eat. This is my body. This is my blood. Do this in memory of me”
Lord Jesus, we worship you living among us in the sacrament of your body and blood. May we offer to the Father in heaven a solemn pledge of undivided love. May we offer to our brothers and sisters a life poured out in loving service of that kingdom where you live with the Father and the Holy Spirit, one God for ever and ever. Amen.
(Prayer from the Feast of the Body and Blood of Christ from the Sacramentary)
Following the Feast of Pentecost, the Church officially moves into Ordinary Time. The liturgical calendar is divided into “seasons:” Advent-Christmas-Epiphany, LentEaster, Pentecost and the Sundays following, Ordinary Time.
During the thirty weeks of Ordinary Time, the Church focuses our attention on the teachings of Jesus. We listen to many parables. We witness many miracles and healings that Jesus performed. We contemplate their meaning and try to adapt something we’ve gleaned from them to our everyday lives.
To start off this portion of the liturgical year, the Church accents three important elements of our faith by naming the Sundays: Trinity Sunday, the Feast of the Body and Blood of Christ and the Feast of the Sacred Heart of Jesus.
With the coming of the Holy Spirit at Pentecost our “understanding” of God is complete. The Father sent the Son to redeem us. The Son, in turn, sent the Holy Spirit to teach us, guide us and enlighten us. We contemplate God as Creator, Redeemer and Sanctifier One God, three Persons: The Holy Trinity.
In the Feast of the Body of Blood of Christ, we celebrate Jesus’ abiding presence among us in the Eucharist that we so often celebrate.
Then we celebrate the tremendous love of the Heart of Christ revealed to us though his life, his sacrificial death, and his resurrection. This is commemorated in the Feast of the Sacred Heart of Jesus.
But today, we focus on the Feast of the Holy Trinity. In the second reading, from Saint Paul’s letter to the Romans, we’re given an important teaching: “The love of God has been poured into our hearts through the Holy Spirit that has been given to us.” Paul is telling us that we have been drawn into the life of the Trinity because the Holy Spirit has poured God’s love into us. And so, we dare to call God, “our Father.”
This first reflection in Ordinary Time is profound but so basic to who we are as Christians. We believe that we’re children of God because we share God’s very life by sharing in God’s love. We deepen and perfect that love when we love as Jesus loved – when we love as totally as we can, when we lay down our lives for one another every day, when we live, not for ourselves, but for others.
Let’s conclude our reflection by recalling the teaching of John, the Evangelist. “God is love, and those who abide in love abide in God, and God in them.” (1 John 4:16b)
We have two accounts of the Pentecost event to enrich our reflection today. Let’s look at the gospel account first.
John’s account is subtle; it’s contained within his resurrection account. The passage begins on the day of the resurrection. Shortly before sunrise Mary of Magdala discovered that Jesus’ body was no longer in the garden tomb. She went back to tell the disciples. Peter and John ran back to the tomb with her to find it just as she had reported. After inspecting the tomb they returned to the group leaving Mary at the tomb.
Weeping, she looked, once again, into the tomb. There were two angels dressed in white sitting on the slab where Jesus’ body had been laid. “Why are you weeping?” they asked. Numb with grief, their appearance made little impression on her. Her answer was simple and direct. “They’ve taken my Lord away and I don’t know where they have put him.” She didn’t even wait for a response. She stood up only to find a man standing near her. He asked the same question as the angels. “Woman, why are you weeping? Who are you looking for?” Presuming that he was the gardener she pleaded with him, “If you have taken him away, tell me where you have put him, and I will go and remove him.” Then, in the matter of a second, the darkness surrounding her gave way to the light of the sun. The man spoke her name, “Mary.” Jesus was alive!
Meanwhile Peter and John had returned to the other disciples who were in hiding behind locked doors. The fact that Jesus’ body had been taken away only increased their fear of imminent arrest. Their muffled conversation was suddenly replaced by gasps. People moved to the periphery of the room. Jesus was standing in the middle of the room. His rich, full voice extended the Sabbath greeting to them, “Shalom aleichem.” He showed them the wounds in his hands and his feet. It was Jesus. Truly. It was Jesus. He was alive! Some cried. Some laughed. Some put their hands over their mouths in amazement. He greeted them a second time. “Shalom aleichem.” Then, he commissioned them. “As the Father sent me, so I am sending you.”
It’s at this moment, the very evening of the resurrection, that John inserted the Pentecost event. It was a simple action. “He breathed on them and said: ‘Receive the Holy Spirit.’” This was the moment of a second creation. Everyone in the room recalled the words of their ancient scripture. “God shaped man from the soil of the ground and breathed the breath of life into his nostrils, and man became a living being.” Jesus went from one to another breathing
on them, blowing into them the breath of life – new life – divine life. He then anointed them for a mission. “If you forgive anyone’s sins, they are forgiven.; if you retain anyone’s sins, they are retained.” He was sending them out to unbind humankind from the shackles of sin. He was giving them the power to open the gates of heaven.
Luke’s account was much more dramatic, and much more public. It took place fifty days after the resurrection – after the Passover of the Lord. It was on the day of the Jewish feast of Shavuot, commemorating the day God gave Moses the law – the day the twelve tribes became a nation with law and statutes.
The disciples were in hiding when they heard the deafening noise of a driving wind. It was so loud that it was heard in the street below them. Then a fire bolt exploded in the middle of the room sending tongues of fire to rest on the head of each man and woman. The flame purified them of their fear and hesitation. The people outside not only heard them proclaiming “the mighty acts of God,” but heard the proclamation in their own language, and the proclamation pierced their hearts. Three thousand people came to believe in Jesus that day!
On the day of Pentecost God breathed new life into the frightened disciples of Jesus. That day, the fire Jesus promised to cast over the earth entered the hearts of the disciples only to pour out of them in words of proclamation.
Today, let’s ask the Spirit to purify our hearts with holy fire that touched the early disciples. Let’s breathe in the Christ life that the Spirit brings. Let’s not be afraid any longer to see the world in a new way. Let’s not be afraid to witnesses to his teachings and his ministry and his living presence among us.