The answer to today’s question can be found in the readings we just heard. It’s a question about history and about the Church. My question is this: What is the usual symbol used for the papacy? What symbol is found throughout history on every papal flag or coat of arms? Yes, it’s the symbol of two crossed keys, usually, one is gold, the other silver. You can check it out on the flag in the narthex that you pass every-time you enter or leave Christ the Good Shepherd.
Today’s readings speak a lot about keys. In the First Reading from the prophet Isaiah, we heard about the “key of the House of David” and about two servants, Shebna and Eliakim. It seems Shebna had done something the Lord God did not approve of. From earlier lines written by Isaiah, it appears Shebna had become too proud of himself and of his place in King David’s royal household. So, the Lord God said he would transfer the authority of Shebna to another servant named Eliakim. And what was this authority? It was the power of carrying the key to the king’s chamber.
Back then, keys were a lot bigger than they are now. You couldn’t put a key to a palace door in your pocket. It was so large that the one who had the privilege of carrying it had to carry it over his shoulder. It must have been like the now-symbolic “key to the city” a mayor gives to a distinguished visitor. And so, Isaiah writes: “[The Lord God] will place the key of the House of David on Eliakim’s shoulder; when he opens, no one shall shut; when he shuts, no one shall open.” With these words, the Lord God gave Eliakim the authority to control access to the king’s meeting hall, King David’s chambers. Eliakim became the royal chamberlain.
Chamberlain: the one who controls the royal chambers, the royal rooms. I like the words “chamberlain” and chamber. They come from the Latin word for room, camera, which leads me to the Italian word for “a small room.” In Italian, the diminutive ending is “ino” like – “bambino” is a “small child.” So, in Italian, a small room or a small “camera” is: “camerino.” Yes, my last name literally means “a small room.” It’s also the name of a town in central Italy, near Assisi. That’s probably where my family name originated, even if my grandfather did come from a town near Naples.
I don’t know about you, but I’m fascinated by names, by the words we call places and things – and people. Some two-thousand years ago, back in the days of Jesus, names were very important. They were especially important to the Hebrew people who thought knowing the name of something, or someone, gave you power over that thing or person. This is why it was so important for Adam to give a name to all of the animals and things which God created. Naming them, showed Adam had power over things God created. And why it was so important for Moses to know the name of the Lord God, the Lord God who told Moses his name was “I AM WHO AM?”
Centuries later, long after the time of Moses, it was equally important for Jesus to ask his friends, “Who do the people say that the Son of Man is?” According to Matthew’s gospel: “They replied: ‘some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.’ ” In other words, the disciples responded by saying the crowds thought Jesus was like one of the many who had spoken, before, about the coming of God. But then, Jesus, speaking almost in the words addressed to Moses, asks the question: “But who do you say that I am?” And Simon replies, “You are the Messiah, the Son of the Living God.” Messiah, the Hebrew word for “the Anointed One, the Chosen One.” In Greek, the word becomes: Christos, the Christ. Simon named Jesus to be “the Christ,” the Anointed One whom God had promised to the Israelites since their beginning as a nation.
And once again, we hear those famous lines: “Blessed are you, Simon, son of Jonah, for flesh and blood has not revealed this to you, but my heavenly father. And so I say to you, you are “Petros,” and upon this “petra” I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
And so, over the remaining centuries, the popes, the successors of Peter, the Rock, have maintained the authority over the Church, given by Jesus, that has been passed down to them. And for this reason, the symbol of the papacy has been the keys given to Peter. But once more, the story does not end here.
Rather, it begins here. It begins with what Jesus established on his “rock,” on his foundation. Jesus said that on this rock, on this foundation, he would build his ekklesia, his Church. This Greek word for church, ekklesia, means “those who are called forth by a herald” or “those who are gathered together.” And so it was that on the foundation of Peter, his Rock, Jesus calls forth his people, his people who are gathered here this day, right now, this moment.
We are gathered here for two purposes: to hear his word and to approach his table. Here at this liturgy, at this public gathering, God comes to us and we, in turn, come to God. To be part of this gathering, we, too, must take part in the conversation which began with Jesus and Simon, son of Jonah. Just as Jesus asked Simon: “Who do you say I am?” he asks each one of us: “Who do you say I am?” And each one of us must give an individual answer.
Some might respond with such names as “Lord” or “Master.” Others might reply: “Savior or Redeemer.” Still others might answer: “Brother or Friend.” As important as each answer might be, we also need to remember we heard a second response in today’s reading. When Simon gave a name to Jesus, Jesus gave a new name to Simon.
Yes, it’s important for each one of us to respond to the question Jesus asked Simon: “Who do you say that I am?” But it’s also important to listen to the reply Jesus gives to each one of us. As you call him “Lord” or “Master,” does he call you, Faithful Servant? As you call him “Savior” or “Redeemer,” does he call you, “Forgiven?” As you call him: “Brother” or “Friend,” does he call you, “My Companion?” For you see, what name you call him, influences what name he calls you. Simon named him “the Anointed One sent by the Living God.” In turn, Simon received the name “Rock,” the firm foundation.
Finally, I would remind you: when two people are deeply in love they usually have a pet-name, a term of endearment, which they use when they are alone, together. And so, today, as you speak the silent name you have for Jesus, you might listen with your heart, to hear what name, what true name, what name of endearment, Jesus speaks to you. In response to our answer to his question: “Who do you say that I am,” he tells each of us who we are to him. Yes, my first question to you today was about the Church, the gathered people of God. And my last question is also about the Church. My question is this: By what name does the Living God call you?
Twenty-first Sunday in Ordinary; August 24, 2008; revision of August 22, 1999
Is 22:19-23; Rom 11:33-36; Mt 16:13-20