Thursday, I Lent
(Matthew 7)
A man commented last week that it is useless to pray that God end a war. He thinks that war involves so many people that God could not have much say regarding its outcome. The man did not say that God couldn’t answer prayers of personal needs, but many believe that is so. In fact, a whole theological movement known as “process theology” believes that God is powerless over events in people’s lives. Then why pray at all, we might ask?
Process theology adherents might answer that prayer at least lifts a person’s thought from worrying about a problem to imagining a solution. Psychologically, prayer facilitates positive thinking. Such reasoning, however, hardly convinces us. If we needed to think about solutions, we could do that without directing our hearts to God in prayer. In the gospel, of course, Jesus does not seem to doubt that prayers will be answered. “Ask and it will be given to you,” he says confidently.
Those who doubt the value of prayer to achieve its purpose have an inadequate conception of God. God knows what we need before we express our need, even before we exist. He wants us to pray, however, so that our relationship of faith may strengthen. He will respond to our prayer by providing for our need. His answer may not conform exactly to what we ask for, but it will see us through the difficulty. Once a mother brought her son who was dying of a brain tumor to Lourdes for healing. Shortly after their return, the boy died shortly. When the mother was asked if she felt God had let her down, she said, no, the experience of praying with so many faith-filled people at Lourdes strengthened her to accept her son’s death. The boy died in God’s grace and the family lives in assurance of God’s love for them.
Homilette for Wednesday, February 28, 2007
Wednesday, I Lent
(Jonah 3 and Luke 11)
The other day the news reported that someone has petitioned Congress to award posthumous citizenship to Anne Frank. She was the Jewish girl whose diary moved the world to condemn the Holocaust. Before her family’s hiding place in Holland was discovered, her father had requested relatives in the United States to seek his family’s admittance. Since the request was denied, supporters of the Congressional petition say that granting her citizenship would be a sign of repentance of complicity in the Holocaust. Critics of the measure argue that it would be a cheap gesture since it requires no sacrifice on the part of the American people.
Other good reasons are being put forward on both sides of this debate. It will be interesting to see how it is played out. But for now we can note how it illustrates the call for repentance of the Scripture readings today. Jonah announces God’s wrath with Nineveh’s evil ways, and the people repent. The author emphasizes how it is a sincere, communal effort. Not only the people but the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil,” but it refuses to repent of its sins as Nineveh does.
We too must repent of our sins, not just symbolically but wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. No, these would be empty gestures if they are not accompanied by a sincere attempt to change our sinful ways. A young woman once confessed of having sex with her boyfriend. “Are you going to promise not to have sex with him again?” the priest asked her. “No,” she answered, she couldn’t promise that. Then, she couldn’t receive absolution. Just so, unless we promise with all our heart to stop taking God’s name in vain or talking about others, we have not really repented of our sins.
(Jonah 3 and Luke 11)
The other day the news reported that someone has petitioned Congress to award posthumous citizenship to Anne Frank. She was the Jewish girl whose diary moved the world to condemn the Holocaust. Before her family’s hiding place in Holland was discovered, her father had requested relatives in the United States to seek his family’s admittance. Since the request was denied, supporters of the Congressional petition say that granting her citizenship would be a sign of repentance of complicity in the Holocaust. Critics of the measure argue that it would be a cheap gesture since it requires no sacrifice on the part of the American people.
Other good reasons are being put forward on both sides of this debate. It will be interesting to see how it is played out. But for now we can note how it illustrates the call for repentance of the Scripture readings today. Jonah announces God’s wrath with Nineveh’s evil ways, and the people repent. The author emphasizes how it is a sincere, communal effort. Not only the people but the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil,” but it refuses to repent of its sins as Nineveh does.
We too must repent of our sins, not just symbolically but wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. No, these would be empty gestures if they are not accompanied by a sincere attempt to change our sinful ways. A young woman once confessed of having sex with her boyfriend. “Are you going to promise not to have sex with him again?” the priest asked her. “No,” she answered, she couldn’t promise that. Then, she couldn’t receive absolution. Just so, unless we promise with all our heart to stop taking God’s name in vain or talking about others, we have not really repented of our sins.
Homilette for Tuesday, February 27, 2007
(Matthew 6)
I’ve heard it said that while Charles Lindberg first flew across the Atlantic, he began to doubt his instruments. Worrying that his compass was off, he wanted to change course. But he doggedly stuck to his instruments, thank God, and successfully landed in Paris.
Like a navigator trusts in his instruments so we put our trust in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the prayer “Our Father” of the gospel is the word of God. We can utterly rely on it. We might take note of the prayer’s splendid balance. It praises God and thereby implicitly thanks Him. It also pleads for our spiritual and material needs. Finally, it commits ourselves to act like God.
The “Our Father” has been called the Christian “Shema.’” Shema’ is a Hebrew word meaning hear. The Old Testament’s Book of Deuteronomy proclaims, “Shema, Israel,” “Hear, O Israel, the Lord is our God ... you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength. Take to heart these words.... Speak of them at home and abroad, whether you are busy or at rest.” So we should pray the “Our Father” as our first words in the morning, our last words at night, and throughout the day. Doing so we will find not only our needs met but also ourselves becoming more like Christ, who taught it to us.
I’ve heard it said that while Charles Lindberg first flew across the Atlantic, he began to doubt his instruments. Worrying that his compass was off, he wanted to change course. But he doggedly stuck to his instruments, thank God, and successfully landed in Paris.
Like a navigator trusts in his instruments so we put our trust in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the prayer “Our Father” of the gospel is the word of God. We can utterly rely on it. We might take note of the prayer’s splendid balance. It praises God and thereby implicitly thanks Him. It also pleads for our spiritual and material needs. Finally, it commits ourselves to act like God.
The “Our Father” has been called the Christian “Shema.’” Shema’ is a Hebrew word meaning hear. The Old Testament’s Book of Deuteronomy proclaims, “Shema, Israel,” “Hear, O Israel, the Lord is our God ... you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength. Take to heart these words.... Speak of them at home and abroad, whether you are busy or at rest.” So we should pray the “Our Father” as our first words in the morning, our last words at night, and throughout the day. Doing so we will find not only our needs met but also ourselves becoming more like Christ, who taught it to us.
Homilette for Monday, February 26, 2007
(Matthew 25)
Not very long ago an old, blind man in Africa spent the first night of his life under a mosquito net. The net can no longer protect him from mosquitoes carrying elephantitis, the disease which blinded him, but at least he might sleep more comfortably. He received the mosquito net from a campaign against malaria and elephantitis being spearheaded by former President Jimmy Carter. The campaign does not have a lot of money; nevertheless, it works to relieve the suffering of the world’s poorest people.
The Scripture readings today call us to help our neighbor. Jesus extends the concept of neighbor beyond those who live next store and beyond one’s country. He intends that his followers assist the poorest of people on his account. He says that on the last day, he will judge us according to the standard: “Whatever you did for one of least of these least brothers of mine, you did to me.”
During Lent we want to give special attention to assisting the poor. Some parishes promote the use of “rice bowls” in homes to collect money for aid to impoverished nations. Toward the end of Lent there will be a special collection for the Bishops’ Overseas Appeal. Contributing generously will surely assist us in gaining a favorable judgment on the last day.
Not very long ago an old, blind man in Africa spent the first night of his life under a mosquito net. The net can no longer protect him from mosquitoes carrying elephantitis, the disease which blinded him, but at least he might sleep more comfortably. He received the mosquito net from a campaign against malaria and elephantitis being spearheaded by former President Jimmy Carter. The campaign does not have a lot of money; nevertheless, it works to relieve the suffering of the world’s poorest people.
The Scripture readings today call us to help our neighbor. Jesus extends the concept of neighbor beyond those who live next store and beyond one’s country. He intends that his followers assist the poorest of people on his account. He says that on the last day, he will judge us according to the standard: “Whatever you did for one of least of these least brothers of mine, you did to me.”
During Lent we want to give special attention to assisting the poor. Some parishes promote the use of “rice bowls” in homes to collect money for aid to impoverished nations. Toward the end of Lent there will be a special collection for the Bishops’ Overseas Appeal. Contributing generously will surely assist us in gaining a favorable judgment on the last day.
Homily for Sunday, February 25, 2007
First Sunday of Lent
(Luke 4)
They said he had a glass jaw. Yet he must have packed a punch. Floyd Patterson was a boxer in the 1950's and 60's. He became the first heavyweight champion to regain his title. After he retired, the champ wrote a book he called Victory over Myself. That phrase might serve as the theme of today’s gospel reading, indeed of all Lent. It may be the devil who tempts us, as he does Jesus in the gospel, but temptations work through our inner desires. Each of us must struggle to attain a victory over himself or herself.
First, the devil lures Jesus with bread. We know this kind of temptation. We experience it every time we feel reckless desire in our sensual appetites. When we want a third beer or a peek at Internet porn, we are being tempted with the devil’s bread. But there is more here than temptation to satisfy one’s individual desires. Jesus is about to begin his public ministry. If Jesus starts turning rocks into bread, he could easily gain the allegiance of the masses. Would not the people stand by him if he daily filled their satchels with bread? This is the temptation to which parents succumb when they buy a PlayStation for their teen to win her affection. They should realize that they can only attain a child’s love through attentive care.
Of course, our temptations are not limited to sex and booze. Just as when the devil promises Jesus all the kingdoms of the world in exchange for his worship, we are tempted to do bad to achieve good. We may want to lie on an application form to get a decent paying job. The social dimension of this temptation is easy to imagine. Jesus is promised that the whole world will attend Mass on Sunday if he just kneels before Satan. Politicians grab this offer when they vote against restrictions on abortion to assure their re-election. We must realize that doing evil cannot produce what is truly good. Very often, like running red lights to get to work on time, it ends in disaster.
There is yet another, more pernicious kind of temptation. Not only do we want to control other people’s lives, we also want God to serve us on demand! How many times have we made God our instance of last resort, turning to Him for help only when all else fails? How many times have we attributed our success to our own keen judgment rather than acknowledge God’s Providence? How many times have we worried incessantly about what will befall us rather than trust in God’s love? In the gospel Jesus is tempted to subject his Father to his own desire. But he refuses to do this. For Jesus it is always “Thy will be done.” During Lent we learn to follow Jesus in this way. Through our prayer, fasting, and charity we put ourselves in God’s hands trusting that He can only do us well.
We should notice how Jesus uses Scripture to successfully turn away the devil’s lures. “One does not live by bread alone”; “you shall worship the Lord, your God”; “You shall not put the Lord, your God to the test,” Jesus tells Satan. Now, it is true that the devil can also quote the Bible so we have to interpret texts carefully. In the Catholic Church we look to hierarchy to assist us with this task.
The “Return of the Prodigal Son” is a painting by the Dutch master Rembrandt. It pictures a young man in tattered clothing kneeling before a bearded man with a splendid red cloak. The young man yielded to the devil’s lures, probably sex and booze along with more pernicious kinds of temptation. Then he remembered the attentive care his father gave all his workers. So he came back. Now, he lays his head in his father’s bosom and puts himself safe in his father’s hands. He is where we want to be after the Lenten journey. Safe in our Father’s hands.
(Luke 4)
They said he had a glass jaw. Yet he must have packed a punch. Floyd Patterson was a boxer in the 1950's and 60's. He became the first heavyweight champion to regain his title. After he retired, the champ wrote a book he called Victory over Myself. That phrase might serve as the theme of today’s gospel reading, indeed of all Lent. It may be the devil who tempts us, as he does Jesus in the gospel, but temptations work through our inner desires. Each of us must struggle to attain a victory over himself or herself.
First, the devil lures Jesus with bread. We know this kind of temptation. We experience it every time we feel reckless desire in our sensual appetites. When we want a third beer or a peek at Internet porn, we are being tempted with the devil’s bread. But there is more here than temptation to satisfy one’s individual desires. Jesus is about to begin his public ministry. If Jesus starts turning rocks into bread, he could easily gain the allegiance of the masses. Would not the people stand by him if he daily filled their satchels with bread? This is the temptation to which parents succumb when they buy a PlayStation for their teen to win her affection. They should realize that they can only attain a child’s love through attentive care.
Of course, our temptations are not limited to sex and booze. Just as when the devil promises Jesus all the kingdoms of the world in exchange for his worship, we are tempted to do bad to achieve good. We may want to lie on an application form to get a decent paying job. The social dimension of this temptation is easy to imagine. Jesus is promised that the whole world will attend Mass on Sunday if he just kneels before Satan. Politicians grab this offer when they vote against restrictions on abortion to assure their re-election. We must realize that doing evil cannot produce what is truly good. Very often, like running red lights to get to work on time, it ends in disaster.
There is yet another, more pernicious kind of temptation. Not only do we want to control other people’s lives, we also want God to serve us on demand! How many times have we made God our instance of last resort, turning to Him for help only when all else fails? How many times have we attributed our success to our own keen judgment rather than acknowledge God’s Providence? How many times have we worried incessantly about what will befall us rather than trust in God’s love? In the gospel Jesus is tempted to subject his Father to his own desire. But he refuses to do this. For Jesus it is always “Thy will be done.” During Lent we learn to follow Jesus in this way. Through our prayer, fasting, and charity we put ourselves in God’s hands trusting that He can only do us well.
We should notice how Jesus uses Scripture to successfully turn away the devil’s lures. “One does not live by bread alone”; “you shall worship the Lord, your God”; “You shall not put the Lord, your God to the test,” Jesus tells Satan. Now, it is true that the devil can also quote the Bible so we have to interpret texts carefully. In the Catholic Church we look to hierarchy to assist us with this task.
The “Return of the Prodigal Son” is a painting by the Dutch master Rembrandt. It pictures a young man in tattered clothing kneeling before a bearded man with a splendid red cloak. The young man yielded to the devil’s lures, probably sex and booze along with more pernicious kinds of temptation. Then he remembered the attentive care his father gave all his workers. So he came back. Now, he lays his head in his father’s bosom and puts himself safe in his father’s hands. He is where we want to be after the Lenten journey. Safe in our Father’s hands.
Homilette for Ash Wednesday, February 21, 2007
(Matthew 6)
Hester Prynne is the heroine of the famous American novel, The Scarlet Letter. She lives in colonial New England. After marrying an older man who leaves her for long periods, she allows herself to be seduced. When she gives birth to a baby, the town condemns her. Her penalty is that she must wear a big red “A” for adultery on her clothing. She does so while going about the town with her daughter and helping everyone. As the years pass, the townspeople forget Hester’s crime. They see her care for others and think the “A” on her clothing stands for “angel.”
In a few moments we will have ashes put on our foreheads. Like Hester Prynne’s scarlet letter the ashes are a sign that we have sinned. We have loved ourselves too much. We have not served God and neighbor enough. Along with wearing ashes today, we should make extra efforts to fast, pray, and help others during the forty days of Lent. When we do so, God will forget our offenses like the people forget that Hester’s letter “A” stands for adultery. Again like Hester, we will be remembered for our virtue not for our faults.
So let us take on all the disciplines of Lent willingly. A generation ago some preachers recommended that we “do something positive for Lent” and not give up anything. That was not wise advice. We must curb our desire for constant gratification as well as develop the practice of serving others. In these ways we shall draw close to God. In these ways we shall rise with Christ on Easter.
Hester Prynne is the heroine of the famous American novel, The Scarlet Letter. She lives in colonial New England. After marrying an older man who leaves her for long periods, she allows herself to be seduced. When she gives birth to a baby, the town condemns her. Her penalty is that she must wear a big red “A” for adultery on her clothing. She does so while going about the town with her daughter and helping everyone. As the years pass, the townspeople forget Hester’s crime. They see her care for others and think the “A” on her clothing stands for “angel.”
In a few moments we will have ashes put on our foreheads. Like Hester Prynne’s scarlet letter the ashes are a sign that we have sinned. We have loved ourselves too much. We have not served God and neighbor enough. Along with wearing ashes today, we should make extra efforts to fast, pray, and help others during the forty days of Lent. When we do so, God will forget our offenses like the people forget that Hester’s letter “A” stands for adultery. Again like Hester, we will be remembered for our virtue not for our faults.
So let us take on all the disciplines of Lent willingly. A generation ago some preachers recommended that we “do something positive for Lent” and not give up anything. That was not wise advice. We must curb our desire for constant gratification as well as develop the practice of serving others. In these ways we shall draw close to God. In these ways we shall rise with Christ on Easter.
Homilette for Tuesday, February 20, 2007
(Mark 9)
The inelegant name Fat Tuesday (Mardi Gras) is derived from the ancient Christian custom of using up all the in-house fat before Lent begins. Lent was a time of severe sacrifice when Christians did not eat meat or desserts made with animal fat. So they disposed of all the remaining goodies on the Tuesday before Ash Wednesday. Like most good things, Mardi Gras has often been corrupted. Today it is sometimes celebrated in the spirit of orgy rather than of preparation for a devout fast.
The gospel today shows Jesus’ disciples similarly distorting his teaching. He has told them that he will have to suffer before experiencing glory. They, however, ignore his prophecy. Instead, they concentrate on which of them is most important -- who will rule the roost in Jesus’ absence. Their obtuseness might be comical like the Bob Newhart routine where Walter Raleigh tries to explain the satisfaction of coffee and cigarettes in the morning to a poor fool who cannot get it. But it is really sad since the disciples have now been with Jesus a long time.
If we wish, we might eat an extra piece of meat or drink a glass of wine today. But let’s do it with an eye on tomorrow. During Lent we will be taking stock of our sinfulness. We will strive not only to repent of foibles like playing freely with truth. More critically, we will want to understand how our selfishness has impeded us from growing grow more in love with God. This coming to terms with our sinfulness and repenting of it is what Lent is all about.
The inelegant name Fat Tuesday (Mardi Gras) is derived from the ancient Christian custom of using up all the in-house fat before Lent begins. Lent was a time of severe sacrifice when Christians did not eat meat or desserts made with animal fat. So they disposed of all the remaining goodies on the Tuesday before Ash Wednesday. Like most good things, Mardi Gras has often been corrupted. Today it is sometimes celebrated in the spirit of orgy rather than of preparation for a devout fast.
The gospel today shows Jesus’ disciples similarly distorting his teaching. He has told them that he will have to suffer before experiencing glory. They, however, ignore his prophecy. Instead, they concentrate on which of them is most important -- who will rule the roost in Jesus’ absence. Their obtuseness might be comical like the Bob Newhart routine where Walter Raleigh tries to explain the satisfaction of coffee and cigarettes in the morning to a poor fool who cannot get it. But it is really sad since the disciples have now been with Jesus a long time.
If we wish, we might eat an extra piece of meat or drink a glass of wine today. But let’s do it with an eye on tomorrow. During Lent we will be taking stock of our sinfulness. We will strive not only to repent of foibles like playing freely with truth. More critically, we will want to understand how our selfishness has impeded us from growing grow more in love with God. This coming to terms with our sinfulness and repenting of it is what Lent is all about.
Homilette for Monday, February 19, 2007
(Mark 9)
We tend to think of faith as acceptance of Church teaching. The old "Act of Faith" proclaimed: "O my God, I believe that thou art one God in three divine persons, the Father, the Son, and the Holy Ghost." This way of understanding faith is valid and necessary. But first and foremost, faith is a relationship with God. It is placing our trust in Him or, for us Christians, in his Son, Jesus Christ. When Teyve in the musical Fiddler on the Roof carries on his continual conversation with God, he is demonstrating this primary kind of faith.
In the gospel today the father of the boy possessed by a demon expresses the quality of faith most of us share. "I do believe," he tells Jesus, "help my unbelief." Like that desperate man, we have an incipient relationship with Jesus. But it is not strong because we have not nurtured it with prayer. Somehow we must develop our imperfect faith.
To allow our faith to reach full stature we want to pray constantly. Formal prayers are fine. The rosary requires significant time and offers more mysteries now to contemplate. At a minimum, we can say grace, especially with the family present. Above all, we need to offer the perfect prayer of Christ's Eucharist. We also might converse with Christ as our friend. We can thank him for His goodness, tell him that we love him, and request his help with temptation. Doing so, we move our faith to maturity in love.
We tend to think of faith as acceptance of Church teaching. The old "Act of Faith" proclaimed: "O my God, I believe that thou art one God in three divine persons, the Father, the Son, and the Holy Ghost." This way of understanding faith is valid and necessary. But first and foremost, faith is a relationship with God. It is placing our trust in Him or, for us Christians, in his Son, Jesus Christ. When Teyve in the musical Fiddler on the Roof carries on his continual conversation with God, he is demonstrating this primary kind of faith.
In the gospel today the father of the boy possessed by a demon expresses the quality of faith most of us share. "I do believe," he tells Jesus, "help my unbelief." Like that desperate man, we have an incipient relationship with Jesus. But it is not strong because we have not nurtured it with prayer. Somehow we must develop our imperfect faith.
To allow our faith to reach full stature we want to pray constantly. Formal prayers are fine. The rosary requires significant time and offers more mysteries now to contemplate. At a minimum, we can say grace, especially with the family present. Above all, we need to offer the perfect prayer of Christ's Eucharist. We also might converse with Christ as our friend. We can thank him for His goodness, tell him that we love him, and request his help with temptation. Doing so, we move our faith to maturity in love.
Homilette for Thursday, Feb. 15, 2007
(Genesis 9)
Defenders of the death penalty often cite the reading from Genesis today. They believe that God validates capital punishment for murderers since He tells Noah, “If anyone sheds the blood of man, by man shall his blood be shed.” According to these apologists, abolishing the death penalty would be tantamount to replacing the will of God with the opinion of an elite minority.
The Church actually straddles the issue. It recognizes a society’s right to take the life of a murderer. But it also teaches that in the modern world it is not necessary to exercise that right. Where ways exist to eliminate the threat of a murderer to society, the Church thinks that he (or she) should not be executed. We can find a parallel for not exercising an established right in a religious sister’s vow not to marry.
It is critical for us to understand the basis of the Church’s reasoning. In contemporary times human life has been debased by such practices as abortion and mass execution. Society needs to affirm the preeminent value of human life by withholding the right to execute even those who have taken life. The Church hopes that this position will restore human dignity to its proper place. That is, human beings are of infinite more worth than animals although still of infinite less stature than God.
Defenders of the death penalty often cite the reading from Genesis today. They believe that God validates capital punishment for murderers since He tells Noah, “If anyone sheds the blood of man, by man shall his blood be shed.” According to these apologists, abolishing the death penalty would be tantamount to replacing the will of God with the opinion of an elite minority.
The Church actually straddles the issue. It recognizes a society’s right to take the life of a murderer. But it also teaches that in the modern world it is not necessary to exercise that right. Where ways exist to eliminate the threat of a murderer to society, the Church thinks that he (or she) should not be executed. We can find a parallel for not exercising an established right in a religious sister’s vow not to marry.
It is critical for us to understand the basis of the Church’s reasoning. In contemporary times human life has been debased by such practices as abortion and mass execution. Society needs to affirm the preeminent value of human life by withholding the right to execute even those who have taken life. The Church hopes that this position will restore human dignity to its proper place. That is, human beings are of infinite more worth than animals although still of infinite less stature than God.
Homilette for Thursday, Feb. 15, 2007
(Genesis 9)
Defenders of the death penalty often cite the reading from Genesis today. They believe that God validates capital punishment for murderers since He tells Noah, “If anyone sheds the blood of man, by man shall his blood be shed.” According to these apologists, abolishing the death penalty would be tantamount to replacing the will of God with the opinion of an elite minority.
The Church actually straddles the issue. It recognizes a society’s right to take the life of a murderer. But it also teaches that in the modern world it is not necessary to exercise that right. Where ways exist to eliminate the threat of a murderer to society, the Church thinks that her (or she) should not be executed. We can find a parallel for not exercising an established right in a religious sister’s vow not to marry.
It is critical for us to understand the basis of the Church’s reasoning. In contemporary times human life has been debased by such practices as abortion and mass execution. Society needs to affirm the preeminent value of human life by withholding the right to execute even those who have taken life. The Church hopes that this position will restore human dignity to its proper place. That is, human beings are of infinite more worth than animals although still of infinite less stature than God.
Defenders of the death penalty often cite the reading from Genesis today. They believe that God validates capital punishment for murderers since He tells Noah, “If anyone sheds the blood of man, by man shall his blood be shed.” According to these apologists, abolishing the death penalty would be tantamount to replacing the will of God with the opinion of an elite minority.
The Church actually straddles the issue. It recognizes a society’s right to take the life of a murderer. But it also teaches that in the modern world it is not necessary to exercise that right. Where ways exist to eliminate the threat of a murderer to society, the Church thinks that her (or she) should not be executed. We can find a parallel for not exercising an established right in a religious sister’s vow not to marry.
It is critical for us to understand the basis of the Church’s reasoning. In contemporary times human life has been debased by such practices as abortion and mass execution. Society needs to affirm the preeminent value of human life by withholding the right to execute even those who have taken life. The Church hopes that this position will restore human dignity to its proper place. That is, human beings are of infinite more worth than animals although still of infinite less stature than God.
Homilette for Wednesday, Feb. 14, 2007
(Mark 8)
More chocolate is sold for Valentine’s Day than for any other day of the year. “Sweets for the sweet,” they say. In the United States Valentine’s Day has a definite romantic flavor, but this is not true all over. In Latin America, February 14 is DÃa de Amistad, Friendship Day. People celebrate the gift of friendship, which as the rose taught the Little Prince, makes a person special.
Could the gospel today be telling us that faith is a way of seeing people as special? We remember that faith is a new way of seeing. When Jesus puts spittle on the blind man’s eyes, the man begins to see people but only as walking trees. That’s a very imperfect faith as it misses most of the wonder of what it means to be human. When Jesus lays his hands on the man again, he sees perfectly. People, we may surmise, are no longer quiet and rigid like trees. No, they become communicative and lively. They are at least potential friends.
Faith, of course, is primarily a relationship with God. It sees God as one who cares for all His creatures, especially humankind. Our relationship with God then implies a positive regard of others, again especially of humans. As God’s concern, we want to know many and different kinds of people, to help them, and to love them. We want to treat them as special. We want them to be our friends.
More chocolate is sold for Valentine’s Day than for any other day of the year. “Sweets for the sweet,” they say. In the United States Valentine’s Day has a definite romantic flavor, but this is not true all over. In Latin America, February 14 is DÃa de Amistad, Friendship Day. People celebrate the gift of friendship, which as the rose taught the Little Prince, makes a person special.
Could the gospel today be telling us that faith is a way of seeing people as special? We remember that faith is a new way of seeing. When Jesus puts spittle on the blind man’s eyes, the man begins to see people but only as walking trees. That’s a very imperfect faith as it misses most of the wonder of what it means to be human. When Jesus lays his hands on the man again, he sees perfectly. People, we may surmise, are no longer quiet and rigid like trees. No, they become communicative and lively. They are at least potential friends.
Faith, of course, is primarily a relationship with God. It sees God as one who cares for all His creatures, especially humankind. Our relationship with God then implies a positive regard of others, again especially of humans. As God’s concern, we want to know many and different kinds of people, to help them, and to love them. We want to treat them as special. We want them to be our friends.
Reflection for Tuesday, Feb. 13, 2007
In her syndicated column today, Kathleen Parker again touches America’s pulse. She cites a recent study, reported last week but lost in the hoopla over an astronaut’s romantic revenge, about pornography and adolescents. According to Ms. Parker, the report links an increasing nonchalance over children viewing pornography as adults indulge more in it. Parker is outraged as, indeed, anyone concerned about human development should be.
Many years ago a particularly insightful contributor to America, the Jesuit weekly magazine, wrote that this country will not give up the practice of abortion easily. He said that although logic points that way, people’s pleasure stands in the way. That’s an enormous obstacle for which many do not mind lying as Presidents as well as have teenagers have done. But can a majority of people be so soft-headed? Evidently, yes.
Once again, I am reminded of true freedom. People like to think of freedom as the absence of restraint. Doing whatever one wants is the declared wish of many. But such a meager hope cannot bring about true freedom, much less human fulfillment. Freedom is the perfection of one’s ability. A three year-old pounding piano keys is not playing freely. Arthur Rubenstein fingering one of Mozart’s concertos with eyes closed is. Freedom is not given by human decree; it materializes with guided effort. If children are to grow up to be free adults, they must be tutored in an environment where virtue prevails. Pornography will make them slaves of their passions, ready to lie for a bit of cheap satisfaction.
Many years ago a particularly insightful contributor to America, the Jesuit weekly magazine, wrote that this country will not give up the practice of abortion easily. He said that although logic points that way, people’s pleasure stands in the way. That’s an enormous obstacle for which many do not mind lying as Presidents as well as have teenagers have done. But can a majority of people be so soft-headed? Evidently, yes.
Once again, I am reminded of true freedom. People like to think of freedom as the absence of restraint. Doing whatever one wants is the declared wish of many. But such a meager hope cannot bring about true freedom, much less human fulfillment. Freedom is the perfection of one’s ability. A three year-old pounding piano keys is not playing freely. Arthur Rubenstein fingering one of Mozart’s concertos with eyes closed is. Freedom is not given by human decree; it materializes with guided effort. If children are to grow up to be free adults, they must be tutored in an environment where virtue prevails. Pornography will make them slaves of their passions, ready to lie for a bit of cheap satisfaction.
Homilette for Monday, Feb. 12, 2007
Nine score and eighteen years ago today Abraham Lincoln was born in Kentucky. He, of course, presided over our country when brother fought against brother – sometimes literally – in the great Civil War. Bravely he urged his country people of the northern states not to harbor resentment against their counterparts in the South. “With malice toward none, with charity for all,” he called for reparations to all who lost limb or love in the war.
Internecine conflict is the subject of the first reading today. Cain wants to kill his brother Abel out of resentment. God, who inspired Lincoln (or shall we say permeated him), asks Cain to restrain his hatred. He tells Cain to do what is right so that he might walk upright in society. Cain, however, refuses the advice. The result, of course, is catastrophe. Cain kills Abel and becomes a fugitive.
The urge to lash out at others -- be they brother, sister, friend, or a poor fellow who doesn’t do much right – can weigh on all of us. Still, we have not only the dictate of the Lord but the example of the greatest American leader to curb the impulse. “Malice toward none, charity toward all” is not political slogan. It is a divine directive.
Internecine conflict is the subject of the first reading today. Cain wants to kill his brother Abel out of resentment. God, who inspired Lincoln (or shall we say permeated him), asks Cain to restrain his hatred. He tells Cain to do what is right so that he might walk upright in society. Cain, however, refuses the advice. The result, of course, is catastrophe. Cain kills Abel and becomes a fugitive.
The urge to lash out at others -- be they brother, sister, friend, or a poor fellow who doesn’t do much right – can weigh on all of us. Still, we have not only the dictate of the Lord but the example of the greatest American leader to curb the impulse. “Malice toward none, charity toward all” is not political slogan. It is a divine directive.
Homilette for Thursday, Feb. 8, 2007
Mark 7
The Christmas 2004 tsunami took 200,000 lives. We have to ask ourselves, “How could God permit such a thing to happen?” We don’t mean to be irreverent. But it’s only logical: if God is in control and if God is good, He shouldn’t let such disasters take place. One theologian takes the logic a step farther. Knowing that God is the ultimate cause of everything, he asks, “Why does do such things?” In other words, this theologian would ask, “Why did God cause the deaths of so many people in the Christmas tsunami?” It’s a shocking but honest question.
Some of us might be equally shocked by Jesus’ remark to the Syrophoenician woman in the God. It seems so unlike Jesus – so un-Christian – for him to refer to non-Jews as dogs. Why would he say such a thing? Perhaps he’s just very tired? Or perhaps in the first century Jesus’ remark was not the insult it appears to be in our race-conscious society?
It’s hard to say what Jesus has in mind, but let us not try to defend the remark. Rather let us focus our attention on the woman’s faith-filled response and Jesus’ benevolent will. She is not stymied by the remark. Rather, in faith, she fires back. “Lord,” she says recognizing Jesus as at least her better, “even the dogs under the table eat the children’s scraps.” So she humbly persists to request the favor. Jesus, for his part, graciously consents. He knows that as God’s emissary, he cannot deny help to anyone who believe in him.
The Christmas 2004 tsunami took 200,000 lives. We have to ask ourselves, “How could God permit such a thing to happen?” We don’t mean to be irreverent. But it’s only logical: if God is in control and if God is good, He shouldn’t let such disasters take place. One theologian takes the logic a step farther. Knowing that God is the ultimate cause of everything, he asks, “Why does do such things?” In other words, this theologian would ask, “Why did God cause the deaths of so many people in the Christmas tsunami?” It’s a shocking but honest question.
Some of us might be equally shocked by Jesus’ remark to the Syrophoenician woman in the God. It seems so unlike Jesus – so un-Christian – for him to refer to non-Jews as dogs. Why would he say such a thing? Perhaps he’s just very tired? Or perhaps in the first century Jesus’ remark was not the insult it appears to be in our race-conscious society?
It’s hard to say what Jesus has in mind, but let us not try to defend the remark. Rather let us focus our attention on the woman’s faith-filled response and Jesus’ benevolent will. She is not stymied by the remark. Rather, in faith, she fires back. “Lord,” she says recognizing Jesus as at least her better, “even the dogs under the table eat the children’s scraps.” So she humbly persists to request the favor. Jesus, for his part, graciously consents. He knows that as God’s emissary, he cannot deny help to anyone who believe in him.
Homilette for Wednesday, February 7, 2007
(Mark 7)
There’s a story about Pope Pius X as a young priest ferreting out an unfaithful Catholic. He walked by the man’s home on Friday morning and smelled bacon frying. Since the young priest eventually became a saint, we will presume that he didn’t condemn the man outright. But it may be best that we no longer abstain from meat on Fridays, except in Lent, to minimize our judging other people.
This gospel today shows Jesus abrogating the dietary laws of the Jews, at least among his followers. The action is bold because the dietary laws distinguished Jews from their pork-eating neighbors. No doubt, the Jews prided themselves as being God’s people because they did not eat ham. Jesus followers, at least, would have to show themselves to be God’s newly chosen people in other ways. He presents the blueprint for their righteousness here. They will refrain from all evil thoughts and malicious actions.
But do Catholics really live better lives than other groups of people? Catholics seem to divorce as often as non-Catholics. Abortion is not unknown or even strictly uncommon among American Catholics. We probably attend church on Sunday more frequently than other churches. And it can be shown that children going to Catholic schools whose parents attend Mass on Sunday are less likely to use drugs and alcohol and to have sex in high school. But, unfortunately, Catholic education is not as available as it once was. In any case, we must continue to strive for the righteousness that Jesus preaches throughout the gospels. We do so not to see ourselves as better than others but to have God see us as His grateful children.
There’s a story about Pope Pius X as a young priest ferreting out an unfaithful Catholic. He walked by the man’s home on Friday morning and smelled bacon frying. Since the young priest eventually became a saint, we will presume that he didn’t condemn the man outright. But it may be best that we no longer abstain from meat on Fridays, except in Lent, to minimize our judging other people.
This gospel today shows Jesus abrogating the dietary laws of the Jews, at least among his followers. The action is bold because the dietary laws distinguished Jews from their pork-eating neighbors. No doubt, the Jews prided themselves as being God’s people because they did not eat ham. Jesus followers, at least, would have to show themselves to be God’s newly chosen people in other ways. He presents the blueprint for their righteousness here. They will refrain from all evil thoughts and malicious actions.
But do Catholics really live better lives than other groups of people? Catholics seem to divorce as often as non-Catholics. Abortion is not unknown or even strictly uncommon among American Catholics. We probably attend church on Sunday more frequently than other churches. And it can be shown that children going to Catholic schools whose parents attend Mass on Sunday are less likely to use drugs and alcohol and to have sex in high school. But, unfortunately, Catholic education is not as available as it once was. In any case, we must continue to strive for the righteousness that Jesus preaches throughout the gospels. We do so not to see ourselves as better than others but to have God see us as His grateful children.
Homilette for Tuesday, February 6, 2007
(Genesis 1-2)
Although their customs are changing, Italians have a lovely saying reserved for Fridays. They wish one another a “Buona Domenica!” The words mean simply, “Have a Good Sunday!” Since Sunday in Italy is preeminently the day on which families come together at mama’s table, the words express their hopes that colleagues enjoy their meal with parents, sisters, brother, nephews, nieces as well as children, aunts and uncles. Of course, traditionally Italians go to church on Sunday and this custom has not been completely lost. So “Buona Domenica” also gives hope that the people will find the meeting with God and neighbor at Sunday Mass satisfying.
The reading from Genesis lays the foundation for our Sunday observances. On this day, it says, the Lord rested from all the work He had done in creation. Of course, Genesis refers to the Sabbath, which is the seventh day or Saturday. Christianity changed the day of rest and worship to Sunday out of deference to Christ’s resurrection. But it meant to retain the same kind of release from daily activity that the Jews have observed on the Sabbath since antiquity. Perhaps Americans, who have made work less back-breaking although just as absorbing as planting fields, are the leading culprits in both stretching Sunday’s rest into the two-day weekend and then cheating by working on both days.
In his pastoral letter entitled “The Lord’s Day” Pope John Paul II lamented how the joys of the Sunday – rest, family, worship – were being turned into frenetic weekend activity around the world. The beloved Pope urged Catholics to resist this temptaion. He believed that we can please God more faithfully and enjoy life more fully by praying, relaxing, and reuniting with the family on Sunday, the Lord’s Day.
Although their customs are changing, Italians have a lovely saying reserved for Fridays. They wish one another a “Buona Domenica!” The words mean simply, “Have a Good Sunday!” Since Sunday in Italy is preeminently the day on which families come together at mama’s table, the words express their hopes that colleagues enjoy their meal with parents, sisters, brother, nephews, nieces as well as children, aunts and uncles. Of course, traditionally Italians go to church on Sunday and this custom has not been completely lost. So “Buona Domenica” also gives hope that the people will find the meeting with God and neighbor at Sunday Mass satisfying.
The reading from Genesis lays the foundation for our Sunday observances. On this day, it says, the Lord rested from all the work He had done in creation. Of course, Genesis refers to the Sabbath, which is the seventh day or Saturday. Christianity changed the day of rest and worship to Sunday out of deference to Christ’s resurrection. But it meant to retain the same kind of release from daily activity that the Jews have observed on the Sabbath since antiquity. Perhaps Americans, who have made work less back-breaking although just as absorbing as planting fields, are the leading culprits in both stretching Sunday’s rest into the two-day weekend and then cheating by working on both days.
In his pastoral letter entitled “The Lord’s Day” Pope John Paul II lamented how the joys of the Sunday – rest, family, worship – were being turned into frenetic weekend activity around the world. The beloved Pope urged Catholics to resist this temptaion. He believed that we can please God more faithfully and enjoy life more fully by praying, relaxing, and reuniting with the family on Sunday, the Lord’s Day.
Homiliette for Monday, Febraur 7, 2007
(Genesis 1)
There is nothing new about global warming. In its billions of years the earth has warmed and cooled many times over. For this reasons there are petroleum deposits made from a vigorous vegetable life under the frozen tundra of Alaska. What is new is the hand humans have played in the current warming trend. Scientists seem convinced that human’s burning fossil fuels have catalyzed the heating of the earth’s atmosphere. They also tell us that the situation may be stabilized if humans throughout the world act in a decisive way.
The story of creation in Genesis today reiterates how God created everything good. After He makes light, Genesis says, “God saw how good the light was.” After He separates the land from the sea, Genesis repeats, “God saw how good it was.” And so also, after God created plants and trees and after He created the heavenly lights, He calls them good. In the next chapters Genesis will show how these elements turn against humans because of human sinfulness. Floods and draughts, earthquakes and hurricanes are the result of human folly, according to Genesis.
We might dismiss Genesis and say that it is impossible for humans to cause an earthquake. Or we might take it to heart. Doing the latter will move us to heed the call of scientists to curtail our use of fossil fuel. If we do not do cut down on energy, the link between human sinfulness and the rebellion of nature, as Genesis shows, will be even more clearly seen.
There is nothing new about global warming. In its billions of years the earth has warmed and cooled many times over. For this reasons there are petroleum deposits made from a vigorous vegetable life under the frozen tundra of Alaska. What is new is the hand humans have played in the current warming trend. Scientists seem convinced that human’s burning fossil fuels have catalyzed the heating of the earth’s atmosphere. They also tell us that the situation may be stabilized if humans throughout the world act in a decisive way.
The story of creation in Genesis today reiterates how God created everything good. After He makes light, Genesis says, “God saw how good the light was.” After He separates the land from the sea, Genesis repeats, “God saw how good it was.” And so also, after God created plants and trees and after He created the heavenly lights, He calls them good. In the next chapters Genesis will show how these elements turn against humans because of human sinfulness. Floods and draughts, earthquakes and hurricanes are the result of human folly, according to Genesis.
We might dismiss Genesis and say that it is impossible for humans to cause an earthquake. Or we might take it to heart. Doing the latter will move us to heed the call of scientists to curtail our use of fossil fuel. If we do not do cut down on energy, the link between human sinfulness and the rebellion of nature, as Genesis shows, will be even more clearly seen.
Reflection for Friday, February 2, 2007
Yesterday morning’s San Francisco Chronicle reported that the mayor of the city had an adulterous relationship with his campaign manager’s wife. The campaign manager, quite justifiably, resigned after finding out about the affair, which took place a couple of years ago. The pastor of our church said that he felt sorry for the mayor. I think the more appropriate reaction is controlled anger.
As in the case of Bill Clinton a decade ago, this adultery will erode both public morality and confidence in government. Marriage at its base is a covenant between two people to be faithful to and supportive of one another. Any adultery is scandalous as it gives tacit encouragement to others to break these marriage promises. But it is more harmful if the people involved are well-known since more people will be nudged toward infidelity. Also, public officials are elected partly because of their character, i.e., the conformity of their actions to their beliefs. When they act contrary to their oaths in private matters, they may be suspected of infringing upon their commitments in public matters. Thus, people will lose trust in government to look judiciously after the common good.
We sometimes use the term “die of shame,” but the words have lost their meaning. Of course, one does not literally die of shame, but in better times when people were caught acting irresponsibly, they might have removed themselves from public view. We can expect an apology from the mayor. He will mean, of course, that he is sorry to have been found out. He will not die of shame and, who knows, might even seek re-election after claiming the affair an indiscretion that won’t happen again. But this stance is hardly sufficient. It would be much more helpful if the mayor resign from office immediately. Such humility would signify to everyone not only the importance of keeping one’s word but also a respect for public service. It would also indicate that the mayor retains at least a modicum of character.
As in the case of Bill Clinton a decade ago, this adultery will erode both public morality and confidence in government. Marriage at its base is a covenant between two people to be faithful to and supportive of one another. Any adultery is scandalous as it gives tacit encouragement to others to break these marriage promises. But it is more harmful if the people involved are well-known since more people will be nudged toward infidelity. Also, public officials are elected partly because of their character, i.e., the conformity of their actions to their beliefs. When they act contrary to their oaths in private matters, they may be suspected of infringing upon their commitments in public matters. Thus, people will lose trust in government to look judiciously after the common good.
We sometimes use the term “die of shame,” but the words have lost their meaning. Of course, one does not literally die of shame, but in better times when people were caught acting irresponsibly, they might have removed themselves from public view. We can expect an apology from the mayor. He will mean, of course, that he is sorry to have been found out. He will not die of shame and, who knows, might even seek re-election after claiming the affair an indiscretion that won’t happen again. But this stance is hardly sufficient. It would be much more helpful if the mayor resign from office immediately. Such humility would signify to everyone not only the importance of keeping one’s word but also a respect for public service. It would also indicate that the mayor retains at least a modicum of character.
Homilette for thursday, February 1, 2007
(Hebrews 12)
Ken Untener was the bishop of Saginaw, Michigan. His episcopacy was legendary. For a long time he refused to have a permanent residence; rather, he would circulate around the different parishes of his diocese staying in their rectories in order to get to know the people. He not only preached well, but he also memorized the gospel – sometimes giving his homily as a few comments before a dramatic recitation of the gospel by heart. Bishop Untener also gave workshops to priests on preaching around the country. He told them that their homilies should not last longer than four minutes. Why only four minutes? Because, he said, Mass in a Catholic church has much that speaks to the people besides the homily. The readings themselves are often self-evident. The stained glass windows tell their stories. The hymns relate a message. The prayers convey much meaning.
The Letter to the Hebrews today refers to of the Christian liturgical assembly – what we call the Mass. Like Bishop Untener’s description, it speaks of it as a setting of peace and light. It is where, most of all, we meet Christ who comes to save us, not to condemn us. The Christian assembly differs dramatically from the Hebrew assembly in the desert. That was a terrifying experience where God had to soften and shape an unruly lot. We can be grateful that we were not part of it.
I know that I am speaking to the choir, but even we can grow weary of Mass. It is possible – better people than we have done it – that one Sunday we just not come and then allow that irregularity to become the norm. It would be a tragic mistake worse than riding in a car with bad brakes. It is not that everyone in church is a saint, but here we come to remind ourselves that sainthood is our destiny. Even more importantly, here we hear the Word of God and receive His nourishment so that we may become what we are destined to be.
Ken Untener was the bishop of Saginaw, Michigan. His episcopacy was legendary. For a long time he refused to have a permanent residence; rather, he would circulate around the different parishes of his diocese staying in their rectories in order to get to know the people. He not only preached well, but he also memorized the gospel – sometimes giving his homily as a few comments before a dramatic recitation of the gospel by heart. Bishop Untener also gave workshops to priests on preaching around the country. He told them that their homilies should not last longer than four minutes. Why only four minutes? Because, he said, Mass in a Catholic church has much that speaks to the people besides the homily. The readings themselves are often self-evident. The stained glass windows tell their stories. The hymns relate a message. The prayers convey much meaning.
The Letter to the Hebrews today refers to of the Christian liturgical assembly – what we call the Mass. Like Bishop Untener’s description, it speaks of it as a setting of peace and light. It is where, most of all, we meet Christ who comes to save us, not to condemn us. The Christian assembly differs dramatically from the Hebrew assembly in the desert. That was a terrifying experience where God had to soften and shape an unruly lot. We can be grateful that we were not part of it.
I know that I am speaking to the choir, but even we can grow weary of Mass. It is possible – better people than we have done it – that one Sunday we just not come and then allow that irregularity to become the norm. It would be a tragic mistake worse than riding in a car with bad brakes. It is not that everyone in church is a saint, but here we come to remind ourselves that sainthood is our destiny. Even more importantly, here we hear the Word of God and receive His nourishment so that we may become what we are destined to be.
Subscribe to:
Posts (Atom)