Friday, VIII Ordinary (St. Justin Martyr)
(Mark 11)
An “objective correlative” is a literary device to describe the workings of the mind. An example of an objective correlative is the woods on a snowy evening in Robert Frost’s famous poem. The woods filling up with snow are the cold and bleek events of life which the sleigh rider means to contemplate.
In the gospel Mark presents us an objective correlative in the fig tree that does not bear fruit. Jesus curses its sterility as a sign of his disgust with the Temple which he enters next. It is not only the money changers who bother Jesus. It is also that the Temple is not allowing adequate worship of God. As he curses the fig tree, he throws out the money changers. As he throws out the money changers, the Temple will be symbolically destroyed with his death on the cross.
We should see Jesus’ action as a sign of what will happen to us if we do not produce good fruit. God has been most generous to us with his endowment of the Holy Spirit. It cannot be for nothing. Rather, we must serve Him by caring for the weak and encouraging the righteous.
Homikly for Thursday, May 31, 2007
Thursday, May 31, The Feast of the Visitation
(Luke 1)
Titian and Tintoretto were the best Venetian Renaissance painters. Titian is said to have painted pictures of the Virgin Mary as if she were a princess. Tintoretto was much more democratic. His Virgins pictured an ordinary girl with extraordinary grace. Although people still like to put Mary on a high pedestal like Titian, Tintoretto’s image seems to be more in character.
When Mary visits Elizabeth, she not only offers service to a woman in need. More importantly, she acts on the word of God. Thus, she models discipleship. We too should be quick to offer our services and always contemplating the word of God that we hear at Mass.
But Mary’s simple greatness goes further. She proclaims the gospel as she tells how God has favored her, “a lowly servant,” and has blessed the poor in different ways. She sounds remarkably like Jesus when he tells the people of Nazareth that the Spirit has anointed him to bring good news to the poor.
(Luke 1)
Titian and Tintoretto were the best Venetian Renaissance painters. Titian is said to have painted pictures of the Virgin Mary as if she were a princess. Tintoretto was much more democratic. His Virgins pictured an ordinary girl with extraordinary grace. Although people still like to put Mary on a high pedestal like Titian, Tintoretto’s image seems to be more in character.
When Mary visits Elizabeth, she not only offers service to a woman in need. More importantly, she acts on the word of God. Thus, she models discipleship. We too should be quick to offer our services and always contemplating the word of God that we hear at Mass.
But Mary’s simple greatness goes further. She proclaims the gospel as she tells how God has favored her, “a lowly servant,” and has blessed the poor in different ways. She sounds remarkably like Jesus when he tells the people of Nazareth that the Spirit has anointed him to bring good news to the poor.
Homilette for May 30, 2007
Wednesday, VIII Week of Ordinary Time
(Mark 10)
The gospel describes the disciples as “amazed,” probably at Jesus for his resoluteness in going to Jerusalem where nothing but ill awaits him. We might be amazed at the obtuseness of the disciples. As Jesus is obviously contemplating a crisis in his life, they have their minds set on an age-old agenda. They wonder who will get the most glory. “Am I missing something?” we can ask ourselves.
We likewise are amazed at much of what we see going on in the Church. Teens undergo a rigorous process to be confirmed, and then often simply leave church behind. Catholic mothers have live-in lovers. Veteran Catholics will miss a Sunday mass to have a day out with the family. Again, we ask, “Am I missing something?”
Jesus would answer, “No.” There is no justification for such practices. Just as he calls his disciples to serve one another like slaves, he intends that we sacrifice autonomy to achieve authenticity. Rather than autonomously doing what satisfies us, he wants us to authentically follow his teaching.
(Mark 10)
The gospel describes the disciples as “amazed,” probably at Jesus for his resoluteness in going to Jerusalem where nothing but ill awaits him. We might be amazed at the obtuseness of the disciples. As Jesus is obviously contemplating a crisis in his life, they have their minds set on an age-old agenda. They wonder who will get the most glory. “Am I missing something?” we can ask ourselves.
We likewise are amazed at much of what we see going on in the Church. Teens undergo a rigorous process to be confirmed, and then often simply leave church behind. Catholic mothers have live-in lovers. Veteran Catholics will miss a Sunday mass to have a day out with the family. Again, we ask, “Am I missing something?”
Jesus would answer, “No.” There is no justification for such practices. Just as he calls his disciples to serve one another like slaves, he intends that we sacrifice autonomy to achieve authenticity. Rather than autonomously doing what satisfies us, he wants us to authentically follow his teaching.
Homilette for Tuesday, May 29, 2007
Tuesday, VIII Week of Ordinary Time
(Sirach 35)
A Dominican theologian was explaining St. Thomas Aquinas’ moral theology to a group of young European families. He went to a blackboard and drew a small box in its corner. He said, “In that square are the commandments.” Then he asked if that is what morality is about. Everyone responded, “Of course.” But the Dominican disagreed. “No,” he said, “God is not much interested in commandments. Then he drew a box covering the rest of the blackboard. “That is freedom,” he said, “that is what interests God. Your task is to teach your children to be free.”
St. Thomas does emphasize the need for law. He teaches that all law -- natural, human, and revealed – has divine origin and is necessary to keep us on track. But law hardly comes to terms with all of morality. So the wise man says in the first reading, “In a generous spirit pay homage to the LORD, be not sparing of freewill gifts.” Truly virtuous people go far beyond what the law prescribes in assisting neighbor, in building community, and in praising God.
(Sirach 35)
A Dominican theologian was explaining St. Thomas Aquinas’ moral theology to a group of young European families. He went to a blackboard and drew a small box in its corner. He said, “In that square are the commandments.” Then he asked if that is what morality is about. Everyone responded, “Of course.” But the Dominican disagreed. “No,” he said, “God is not much interested in commandments. Then he drew a box covering the rest of the blackboard. “That is freedom,” he said, “that is what interests God. Your task is to teach your children to be free.”
St. Thomas does emphasize the need for law. He teaches that all law -- natural, human, and revealed – has divine origin and is necessary to keep us on track. But law hardly comes to terms with all of morality. So the wise man says in the first reading, “In a generous spirit pay homage to the LORD, be not sparing of freewill gifts.” Truly virtuous people go far beyond what the law prescribes in assisting neighbor, in building community, and in praising God.
Homilette for Monday, May 28, 2007
Monday, VIII Week
Memorial Day Mass
In Shakespeare’s play Henry V, the king under disguise speaks with his troops before battle. One soldier claims that the king would be guilty of all the sins of those who die in battle if his cause is not just. Henry disagrees. “The King is not bound to answer the particular endings of his soldiers...,” he says, “for they purpose not their death when they purpose their services.”
Certainly, Henry makes the better argument and for this reason we come here to pray for dead soldiers and sailors, not for dead Presidents. We can easily imagine the temptations of those going into battle. They may become over-zealous in their killing or they may victimize not only enemy combatants but their non-combatant family members as well. But whether they have committed grave sins or venial ones, they deserve our prayers. After all, they gave their lives that we might enjoy freedom and human dignity.
Catholics show themselves as worthy Americans today as we pray for our country’s war dead. Few practices are more uniquely Catholic than praying for the dead. And certainly there can be no better way to celebrate Memorial Day than asking God’s mercy on those who have died in service of our country.
Memorial Day Mass
In Shakespeare’s play Henry V, the king under disguise speaks with his troops before battle. One soldier claims that the king would be guilty of all the sins of those who die in battle if his cause is not just. Henry disagrees. “The King is not bound to answer the particular endings of his soldiers...,” he says, “for they purpose not their death when they purpose their services.”
Certainly, Henry makes the better argument and for this reason we come here to pray for dead soldiers and sailors, not for dead Presidents. We can easily imagine the temptations of those going into battle. They may become over-zealous in their killing or they may victimize not only enemy combatants but their non-combatant family members as well. But whether they have committed grave sins or venial ones, they deserve our prayers. After all, they gave their lives that we might enjoy freedom and human dignity.
Catholics show themselves as worthy Americans today as we pray for our country’s war dead. Few practices are more uniquely Catholic than praying for the dead. And certainly there can be no better way to celebrate Memorial Day than asking God’s mercy on those who have died in service of our country.
Homily for Sunday, May 27, 2007
PENTECOST SUNDAY
(Acts 2)
You may remember the story. It comes from the Acts of the Apostles. Paul meets a group of “disciples” as he travels through Asia Minor. He asks them if they had received the Holy Spirit. They answer, “We have never even heard of the Holy Spirit.” None of us can say that exactly. We invoke the name of the Spirit every time we cross ourselves. But would it be unfair to say that few of us have a real appreciation of the Holy Spirit? Today, Pentecost Sunday, a kind of “feast of the Holy Spirit,” we should reflect on who the Holy Spirit is and what it does for us.
The Holy Spirit, first of all, is God. If God reveals Himself to us in Jesus Christ, He enables us to know and love Himself through the Holy Spirit. We might think of the Spirit as a tongue of fire as in the reading from Acts today. This flame enlightens our minds to recognize God as our creator and savior. It also warms our hearts to desire God as the ultimate goal of life. But this is putting the mystery mildly. The Holy Spirit is perhaps more like a brush fire that transforms each of us into the conflagration of God who gives life to the world.
Someone might think then that the Spirit renders us all the same like grains of volcanic ash. But that is not the case. Rather the Holy Spirit allows each of us to act according to our capacities for the good of all. In that reading from Acts the Spirit enables each of the disciples “to speak in different tongues.” This is the birth of the Church. We as members of the Church continue, in a way, to “speak in different tongues.” Some of us will serve Church members exclusively as ministers of the Eucharist or catechists. Others will minister in the world by bringing special fervor to our jobs. A physician may give testimony to God by treating His people with care. But even a dishwasher may exemplify God’s care by conscientiously performing his job to the heath and edification of the public.
Some people today are calling into question the Spirit’s presence within the Church. They not only suspect Church leaders as being self-serving. They also find Church teachings outmoded and even harmful. For example, one person criticizes the Church for teaching abstinence (and not “protective sex”) as a preventative of AIDS. Promoting abstinence will only lead to more AIDS, the woman writes, because it ignores human desire. But perhaps it is modern times that really can’t comprehend human desire. Left on its own, desire will lead to all kinds of trouble as the lives of so many people who have died before their time testify. The Spirit continues to act in the Church by facilitating a path of disciplined love for travelers.
What is the “Holy Spirit”? This is not a stupid question. We have heard of it, but the Holy Spirit remains the most mysterious person of the God of mystery. The Catechism of the Catholic Church describes no fewer than eight symbols for the Holy Spirit in Scripture. Like water it gives us life. Like fire it transforms us. Like anointing it prepares us to minister in the world. Like a seal it secures us forever. Like cloud and light it leads us onward. Like a hand it heals us when we fall. Like a finger touches our hearts with truth. Like a dove it brings us peace. The Holy Spirit permeates our faith. Today Pentecost Sunday we celebrate its presence to us. Yes, today we celebrate the Holy Spirit.
(Acts 2)
You may remember the story. It comes from the Acts of the Apostles. Paul meets a group of “disciples” as he travels through Asia Minor. He asks them if they had received the Holy Spirit. They answer, “We have never even heard of the Holy Spirit.” None of us can say that exactly. We invoke the name of the Spirit every time we cross ourselves. But would it be unfair to say that few of us have a real appreciation of the Holy Spirit? Today, Pentecost Sunday, a kind of “feast of the Holy Spirit,” we should reflect on who the Holy Spirit is and what it does for us.
The Holy Spirit, first of all, is God. If God reveals Himself to us in Jesus Christ, He enables us to know and love Himself through the Holy Spirit. We might think of the Spirit as a tongue of fire as in the reading from Acts today. This flame enlightens our minds to recognize God as our creator and savior. It also warms our hearts to desire God as the ultimate goal of life. But this is putting the mystery mildly. The Holy Spirit is perhaps more like a brush fire that transforms each of us into the conflagration of God who gives life to the world.
Someone might think then that the Spirit renders us all the same like grains of volcanic ash. But that is not the case. Rather the Holy Spirit allows each of us to act according to our capacities for the good of all. In that reading from Acts the Spirit enables each of the disciples “to speak in different tongues.” This is the birth of the Church. We as members of the Church continue, in a way, to “speak in different tongues.” Some of us will serve Church members exclusively as ministers of the Eucharist or catechists. Others will minister in the world by bringing special fervor to our jobs. A physician may give testimony to God by treating His people with care. But even a dishwasher may exemplify God’s care by conscientiously performing his job to the heath and edification of the public.
Some people today are calling into question the Spirit’s presence within the Church. They not only suspect Church leaders as being self-serving. They also find Church teachings outmoded and even harmful. For example, one person criticizes the Church for teaching abstinence (and not “protective sex”) as a preventative of AIDS. Promoting abstinence will only lead to more AIDS, the woman writes, because it ignores human desire. But perhaps it is modern times that really can’t comprehend human desire. Left on its own, desire will lead to all kinds of trouble as the lives of so many people who have died before their time testify. The Spirit continues to act in the Church by facilitating a path of disciplined love for travelers.
What is the “Holy Spirit”? This is not a stupid question. We have heard of it, but the Holy Spirit remains the most mysterious person of the God of mystery. The Catechism of the Catholic Church describes no fewer than eight symbols for the Holy Spirit in Scripture. Like water it gives us life. Like fire it transforms us. Like anointing it prepares us to minister in the world. Like a seal it secures us forever. Like cloud and light it leads us onward. Like a hand it heals us when we fall. Like a finger touches our hearts with truth. Like a dove it brings us peace. The Holy Spirit permeates our faith. Today Pentecost Sunday we celebrate its presence to us. Yes, today we celebrate the Holy Spirit.
Homilette for Saturday, May 26, 2007
Saturday, VII Easter
(Acts 28 and John 21)
I wonder how many of us feel more aware that this is Memorial Day weekend than that this is Pentecost weekend. It is easily understandable how a summer holiday weekend will so affect our lives in satisfying ways that we will give it first attention. Perhaps a few of us as well are looking forward to remembering our war dead in this time of hostility or of our beloved who have gone before us into the night.
But just for a few moments let us try to feel the excitement of the celebration of Pentecost. We celebrate the coming of the Holy Spirit upon the group of disciples and upon us. The Spirit will unite us together. He sends us forth to renew the face of the earth – that is, to transform our neighborhoods from indifferent, maybe hostile, places to friendly and caring communities. He also breathes life into our dead so that they just don’t linger in our memories until we join them.
The Scripture readings today present two characters to help us celebrate Pentecost. If anyone has ever been moved by the Spirit, surely Paul of Tarsus has. In the reading from the Acts of the Apostles he is in captivity. Yet he continues to preach the Good News. We would do well not just to admire but to imitate his desire to tell others about Jesus Christ. The gospel focuses on the Beloved Disciple. We really do not really know his name. But he stands out among all the disciples for just one quality – his love for Jesus. Peter may be the caretaker of Jesus’ flock and Thomas his proclaimer as “Lord and God.” But no one loves him quite as much as the Beloved Disciple. This is something else that we should imitate as well as admire.
(Acts 28 and John 21)
I wonder how many of us feel more aware that this is Memorial Day weekend than that this is Pentecost weekend. It is easily understandable how a summer holiday weekend will so affect our lives in satisfying ways that we will give it first attention. Perhaps a few of us as well are looking forward to remembering our war dead in this time of hostility or of our beloved who have gone before us into the night.
But just for a few moments let us try to feel the excitement of the celebration of Pentecost. We celebrate the coming of the Holy Spirit upon the group of disciples and upon us. The Spirit will unite us together. He sends us forth to renew the face of the earth – that is, to transform our neighborhoods from indifferent, maybe hostile, places to friendly and caring communities. He also breathes life into our dead so that they just don’t linger in our memories until we join them.
The Scripture readings today present two characters to help us celebrate Pentecost. If anyone has ever been moved by the Spirit, surely Paul of Tarsus has. In the reading from the Acts of the Apostles he is in captivity. Yet he continues to preach the Good News. We would do well not just to admire but to imitate his desire to tell others about Jesus Christ. The gospel focuses on the Beloved Disciple. We really do not really know his name. But he stands out among all the disciples for just one quality – his love for Jesus. Peter may be the caretaker of Jesus’ flock and Thomas his proclaimer as “Lord and God.” But no one loves him quite as much as the Beloved Disciple. This is something else that we should imitate as well as admire.
Homilette for Friday, May 25, 2007
Friday, VII Easter
(John 21)
Atul Gawande, a physician, wrote an article on nursing homes in the New York Times yesterday. He said that society can do much better than provide institutions that avoid residents’ bed sores and maintain their body weights. He praised recent efforts to give the aged some independence and assistance with mutual cooperation when they can no longer live in their own homes.
In the gospel Jesus tells Peter that when you become old, someone else dresses you and leads you where you would not go. He is indicating that Peter will die a martyr’s death. But we can interpret Jesus’ words to mean that other people determine how the elderly live. Too often standard procedures deny seniors in nursing homes the semblance of privacy and most personal preference beyond their choice of television channel. An alternative vision, as the doctor in the Times suggested, would be institutions with at least individual rooms and opportunities for meaningful interaction with other residents.
We should do what we can to change the atmosphere of nursing homes from a place where the elderly are dying to one where they are really living out their last years. We might begin this effort by regularly visiting someone we know in a nursing home.
(John 21)
Atul Gawande, a physician, wrote an article on nursing homes in the New York Times yesterday. He said that society can do much better than provide institutions that avoid residents’ bed sores and maintain their body weights. He praised recent efforts to give the aged some independence and assistance with mutual cooperation when they can no longer live in their own homes.
In the gospel Jesus tells Peter that when you become old, someone else dresses you and leads you where you would not go. He is indicating that Peter will die a martyr’s death. But we can interpret Jesus’ words to mean that other people determine how the elderly live. Too often standard procedures deny seniors in nursing homes the semblance of privacy and most personal preference beyond their choice of television channel. An alternative vision, as the doctor in the Times suggested, would be institutions with at least individual rooms and opportunities for meaningful interaction with other residents.
We should do what we can to change the atmosphere of nursing homes from a place where the elderly are dying to one where they are really living out their last years. We might begin this effort by regularly visiting someone we know in a nursing home.
Homilette for Thursday, May 24, 2007
Thursday, May 24, The Transfer of St. Dominic’s Remains
(John 17)
The Lord has blessed the Dominican Order with unity. Where several other large orders have fractured, the Dominicans have stayed united. The Dominican Constitutions detailing the dynamics of communal life has, no doubt, contributed to this unity. Perhaps also Dominicans have resisted the impulse to divide over disagreements out of love for St. Dominic.
St. Dominic enjoyed talking with the brothers and sisters. This inclination to socialize was exceeded only by his desire to pray for the Order and its mission. Jordan of Saxony, St. Dominic’s successor, said of him, “During the day, none was more affable, none more pleasant to his brethren or associates. At night none was more instant in prayer or watching.” Today the Dominican Order celebrates the Transfer of St. Dominic’s Remains from their original burial place to a special tomb. It was Dominic’s desire to be buried under the choir stalls where the friars prayed. Obviously, he wished to perpetually remain part of their unity.
In the gospel Jesus prays to the Father that his disciples remain one. The source of the unity of Christians is to be love of him. He asks the Father that “the love with which you loved me may be in them.” He is praying for the same kind of unity that has blessed the Dominican Order for almost 800 years.
(John 17)
The Lord has blessed the Dominican Order with unity. Where several other large orders have fractured, the Dominicans have stayed united. The Dominican Constitutions detailing the dynamics of communal life has, no doubt, contributed to this unity. Perhaps also Dominicans have resisted the impulse to divide over disagreements out of love for St. Dominic.
St. Dominic enjoyed talking with the brothers and sisters. This inclination to socialize was exceeded only by his desire to pray for the Order and its mission. Jordan of Saxony, St. Dominic’s successor, said of him, “During the day, none was more affable, none more pleasant to his brethren or associates. At night none was more instant in prayer or watching.” Today the Dominican Order celebrates the Transfer of St. Dominic’s Remains from their original burial place to a special tomb. It was Dominic’s desire to be buried under the choir stalls where the friars prayed. Obviously, he wished to perpetually remain part of their unity.
In the gospel Jesus prays to the Father that his disciples remain one. The source of the unity of Christians is to be love of him. He asks the Father that “the love with which you loved me may be in them.” He is praying for the same kind of unity that has blessed the Dominican Order for almost 800 years.
Homilette for Wednesday, May 23, 2007
Wednesday, VII Easter
(John 17)
The Gospel of John may be compared to a Soduku puzzle. Both the gospel and the puzzle are deceptively simple. The gospel uses few sophisticated words, and its sentences are brief. However, understanding its concepts requires thoughtful deliberation.
We all remember the consoling line at the beginning of the gospel where Jesus tells how “God so loved the world” that He gave to it His only Son. Here at the end of the gospel, however, Jesus is nothing but cautionary about the world. He says that the world hated his disciples and that they in no way belong to the world. The world has shown itself beyond redemption by rejecting God’s Son. Still the disciples must complete their mission of rescuing true children of God from the clutches of the Prince of the World.
Some of us might be uncomfortable with the Gospel of John’s negative evaluation of the world. We see much about secular life that promotes Christian values. For example, concern about climate change, which may have cause great suffering, stems largely from a coalition of secular institutions, including science and environmentalists. Some testimony in favor of openness toward the world can be found in Scripture passages such as, “The Lord’s are the earth and its fullness; the world and those who dwell in it” (Psalm 24). Nevertheless, Christians are wise neither to consider the world a permanent ally nor to think that they can easily convert the world completely to their side.
(John 17)
The Gospel of John may be compared to a Soduku puzzle. Both the gospel and the puzzle are deceptively simple. The gospel uses few sophisticated words, and its sentences are brief. However, understanding its concepts requires thoughtful deliberation.
We all remember the consoling line at the beginning of the gospel where Jesus tells how “God so loved the world” that He gave to it His only Son. Here at the end of the gospel, however, Jesus is nothing but cautionary about the world. He says that the world hated his disciples and that they in no way belong to the world. The world has shown itself beyond redemption by rejecting God’s Son. Still the disciples must complete their mission of rescuing true children of God from the clutches of the Prince of the World.
Some of us might be uncomfortable with the Gospel of John’s negative evaluation of the world. We see much about secular life that promotes Christian values. For example, concern about climate change, which may have cause great suffering, stems largely from a coalition of secular institutions, including science and environmentalists. Some testimony in favor of openness toward the world can be found in Scripture passages such as, “The Lord’s are the earth and its fullness; the world and those who dwell in it” (Psalm 24). Nevertheless, Christians are wise neither to consider the world a permanent ally nor to think that they can easily convert the world completely to their side.
Homilette for Tuesday, May 22, 2007
Tuesday, VII Easter
(John 17)
Early this month the Queen of England, Elizabeth II, visited the United States. She came as a successor to the monarch who originally sent colonists to Virginia 400 years ago. But Elizabeth II is recognized as an accomplished leader in her own right. Much more than occupying the throne for over fifty years, she has shown herself to be a model of wisdom and justice. People will say that she lives in glory.
In Queen Elizabeth we see a glimpse of the glory that Jesus seeks in today’s gospel passage. The hour has come for his death, resurrection, and ascension into heaven. When this takes place, he will enjoy the glory of God the Father. All the words he preached will be fulfilled. All the suffering he will have endured will be vindicated. Evidence of his glory will be the eternal life that his disciples will receive. They will know God the Father and the Son by keeping their commands and enjoying their protection.
We likewise are beneficiaries of eternal life. We no longer need to have any anxieties about life or death. Remaining close to him by constant prayer, we will find no more appeal in the world’s seductions – Internet porn, talk of easy money, flattery of the people – than raincoats in the sun. Neither will we find death threatening. It will not mean leaving behind old associates but being introduced into the company of even dearer friends.
(John 17)
Early this month the Queen of England, Elizabeth II, visited the United States. She came as a successor to the monarch who originally sent colonists to Virginia 400 years ago. But Elizabeth II is recognized as an accomplished leader in her own right. Much more than occupying the throne for over fifty years, she has shown herself to be a model of wisdom and justice. People will say that she lives in glory.
In Queen Elizabeth we see a glimpse of the glory that Jesus seeks in today’s gospel passage. The hour has come for his death, resurrection, and ascension into heaven. When this takes place, he will enjoy the glory of God the Father. All the words he preached will be fulfilled. All the suffering he will have endured will be vindicated. Evidence of his glory will be the eternal life that his disciples will receive. They will know God the Father and the Son by keeping their commands and enjoying their protection.
We likewise are beneficiaries of eternal life. We no longer need to have any anxieties about life or death. Remaining close to him by constant prayer, we will find no more appeal in the world’s seductions – Internet porn, talk of easy money, flattery of the people – than raincoats in the sun. Neither will we find death threatening. It will not mean leaving behind old associates but being introduced into the company of even dearer friends.
Homilette for Monday, May 21, 2007
Monday, VII Easter
(Acts 19)
Talking with a few young men recently, I asked them if they knew who Pete Seeger was. They answered like the disciples in the reading from the Acts of the Apostles. They said something like that they had never even heard of Pete Seeger.
As edifying as it is to have heard Pete Seeger in concert, the experience can hardly be compared to having the Holy Spirit. The Spirit makes us children of God. We perhaps can say that the Spirit makes us God-like. We are peaceful, united and above all loving because of the Holy Spirit.
Is it necessary that we know about the Holy Spirit? Or is it enough that we have Him? Of course, discursive knowledge is not as crucial as having the Holy Spirit. However, knowing who the Spirit is and what He can do for us should help our appreciation of Him. The more we reflect on this greatest of gift, the more ways we might put it to use for everyone’s benefit. It’s like Shakespeare’s Hamlet. The more we reflect on it, the more we know ourselves and the world around us.
(Acts 19)
Talking with a few young men recently, I asked them if they knew who Pete Seeger was. They answered like the disciples in the reading from the Acts of the Apostles. They said something like that they had never even heard of Pete Seeger.
As edifying as it is to have heard Pete Seeger in concert, the experience can hardly be compared to having the Holy Spirit. The Spirit makes us children of God. We perhaps can say that the Spirit makes us God-like. We are peaceful, united and above all loving because of the Holy Spirit.
Is it necessary that we know about the Holy Spirit? Or is it enough that we have Him? Of course, discursive knowledge is not as crucial as having the Holy Spirit. However, knowing who the Spirit is and what He can do for us should help our appreciation of Him. The more we reflect on this greatest of gift, the more ways we might put it to use for everyone’s benefit. It’s like Shakespeare’s Hamlet. The more we reflect on it, the more we know ourselves and the world around us.
Homilette for Saturday, May 19, 2007
Saturday, VI Week
(John 16)
“We walk by faith and not by sight no gracious words we hear.” This popular hymn of not many years ago may leave us with a touch of nostalgia. “If only I could have seen him and heard him,” we may chide ourselves, “then I would not doubt at all.”
Of course, it would have been a privilege to know Jesus in the flesh. But he is telling us in the gospel today that we are better off to know him in the Spirit. In the flesh he needs to use “figures of speech” to help his disciples understand. In the Spirit he enlightens our minds from within. In the flesh he tells his disciples that he is the vine and we are the branches. In the Spirit he feeds us the Eucharist so that we have his life within us. In the flesh he is beyond the disciples' comprehension. (“Show us the Father and that will be enough for us,” the confused Philip tells Jesus) and so ask nothing in his name. In the Spirit he moves us "through Jesus Christ our Lord."
We are challenged to believe in a society where people openly express both doubt and denial. However, we can hear and take to heart the word of God in ways unknown to our grandparents. As much as ever Jesus’ Spirit is working within us to bolster our faith.
(John 16)
“We walk by faith and not by sight no gracious words we hear.” This popular hymn of not many years ago may leave us with a touch of nostalgia. “If only I could have seen him and heard him,” we may chide ourselves, “then I would not doubt at all.”
Of course, it would have been a privilege to know Jesus in the flesh. But he is telling us in the gospel today that we are better off to know him in the Spirit. In the flesh he needs to use “figures of speech” to help his disciples understand. In the Spirit he enlightens our minds from within. In the flesh he tells his disciples that he is the vine and we are the branches. In the Spirit he feeds us the Eucharist so that we have his life within us. In the flesh he is beyond the disciples' comprehension. (“Show us the Father and that will be enough for us,” the confused Philip tells Jesus) and so ask nothing in his name. In the Spirit he moves us "through Jesus Christ our Lord."
We are challenged to believe in a society where people openly express both doubt and denial. However, we can hear and take to heart the word of God in ways unknown to our grandparents. As much as ever Jesus’ Spirit is working within us to bolster our faith.
Homilette for Friday, May 18, 2007
Friday, VI Week
(John 16)
Betty Friedan, the great American feminist, used to dimay many of her colleagues. After campaigning for women’s equality in work and society, she seemed to back-pedal a bit. In interviews during her later years, the author of The Feminine Mystique spoke about the happiness of raising children.
In the gospel Jesus digs to the primal experience beneath raising children. He tells of a mother’s joy in giving birth to a child. Today we would not want to exclude the father’s participation in that satisfaction. In giving birth parents contribute to the great chain of life. They not only experience a sense of solidarity with all humanity but also realize a great personal achievement. Their genetic material – what used to be called blood-line – is handed on. It is an assurance that they will not be totally obliterated in time. Rather, something of their being is preserved for future ages.
Of course, Jesus is only making a comparison when he speaks of a mother giving birth. He means to say that like a mother giving birth, his disciples will rejoice after being disillusioned with his rising from the dead after being crucified. We should see more here than a turn about from intense pain to uncontainable joy. We need to observe a reasoning similar to that beneath the joy of giving birth: the one on whom the disciples have latched their hopes for everlasting life has delivered. Better than handing their genetic material on, they themselves will have achieved everlasting life.
(John 16)
Betty Friedan, the great American feminist, used to dimay many of her colleagues. After campaigning for women’s equality in work and society, she seemed to back-pedal a bit. In interviews during her later years, the author of The Feminine Mystique spoke about the happiness of raising children.
In the gospel Jesus digs to the primal experience beneath raising children. He tells of a mother’s joy in giving birth to a child. Today we would not want to exclude the father’s participation in that satisfaction. In giving birth parents contribute to the great chain of life. They not only experience a sense of solidarity with all humanity but also realize a great personal achievement. Their genetic material – what used to be called blood-line – is handed on. It is an assurance that they will not be totally obliterated in time. Rather, something of their being is preserved for future ages.
Of course, Jesus is only making a comparison when he speaks of a mother giving birth. He means to say that like a mother giving birth, his disciples will rejoice after being disillusioned with his rising from the dead after being crucified. We should see more here than a turn about from intense pain to uncontainable joy. We need to observe a reasoning similar to that beneath the joy of giving birth: the one on whom the disciples have latched their hopes for everlasting life has delivered. Better than handing their genetic material on, they themselves will have achieved everlasting life.
Homilette for Thursday, May 17, 2007
Thursday, VI Week
(Acts 18)
It is said that Paul’s being a tentmaker both helps him and restricts him. Of course, it gives him an income so that he isn’t dependent on anyone for his bread. More importantly, working in a tentmaker’s shop – like he does with Aquila in the reading – provides him a place to meet people. We can readily imagine that Paul would move any conversation with customers to his favorite topic, the Lord Jesus. The downside of being a tentmaker is that it identifies Paul as a laborer whom the upper class tends to look down on. He needs a rich patron to provide an ample house for the meeting of all interested in worshipping Christ. Fortunately, Paul always seems to make the right connection.
We who have fine churches in which to pray may snub our noses at the Evangelical Christians who pray in store fronts or in individual homes today. It is instructive to remember that Christianity has such simple people and humble dwellings at its origins. Furthermore, we should accept evangelical Christians as brothers and sisters in Christ. It is probably true that they often criticize Catholicism for our devotions and customs. But there is certainly plenty of room for dialogue with these people – above all, on our common love for Jesus.
The Catholic commentator George Weigel wrote in his syndicated column last week that Protestant Evangelicals in Latin America are not the real enemies of the Church. More threatening are the secularists who even in Latin America are claiming the right to abort a baby and the right for homosexuals to marry. These ideas stand in radical opposition to the Church’s Gospel of life.
(Acts 18)
It is said that Paul’s being a tentmaker both helps him and restricts him. Of course, it gives him an income so that he isn’t dependent on anyone for his bread. More importantly, working in a tentmaker’s shop – like he does with Aquila in the reading – provides him a place to meet people. We can readily imagine that Paul would move any conversation with customers to his favorite topic, the Lord Jesus. The downside of being a tentmaker is that it identifies Paul as a laborer whom the upper class tends to look down on. He needs a rich patron to provide an ample house for the meeting of all interested in worshipping Christ. Fortunately, Paul always seems to make the right connection.
We who have fine churches in which to pray may snub our noses at the Evangelical Christians who pray in store fronts or in individual homes today. It is instructive to remember that Christianity has such simple people and humble dwellings at its origins. Furthermore, we should accept evangelical Christians as brothers and sisters in Christ. It is probably true that they often criticize Catholicism for our devotions and customs. But there is certainly plenty of room for dialogue with these people – above all, on our common love for Jesus.
The Catholic commentator George Weigel wrote in his syndicated column last week that Protestant Evangelicals in Latin America are not the real enemies of the Church. More threatening are the secularists who even in Latin America are claiming the right to abort a baby and the right for homosexuals to marry. These ideas stand in radical opposition to the Church’s Gospel of life.
Homilette for Wednesday, May 16, 2007
Wednesday, VI Week
(Acts 17)
Jerome Murphy-O’Connor may be the greatest living Dominican Scripture scholar. He is also one of the world’s experts on Paul, the Apostle. A few years ago he published a book which he called Paul: His Story. The work tries to fill in the gaps about the life of Paul from what is suggested in the letters of Paul, from the Acts of the Apostles, and from what is known about the geography and history of Paul’s time. Fr. Murphy-O’Connor distinguishes his “story” from historical fiction because he does not try to put words into Paul’s mouth. Rather, he surmises what Paul must have felt and thought when, for example, he had the vision – recorded in Acts -- of first being invited to preach in Europe by the Macedonian.
We might pursue Murphy-O’Connor’s method in considering the reading from Acts today. Some of us have had the fortune of visiting Athens and seeing the Parthenon. All of us have seen pictures of the majestic buildings that represent beauty and wisdom. Of course, Paul is speaking at the Aereopagus, but that place – wherever it is -- likely inspires the same sense of high culture. We can see Paul clearing his throat preparing to use all his rhetorical power and logic to move his sophisticated audience. And the result is catastrophic! Not only do the people not respond favorably; they laugh at Paul. They dismiss him saying in effect, “That’s interesting, but tell us about it at another time.”
But Paul seems to have made one convert -- himself. He will never preach so pretentiously again. When he preaches to the Corinthians, according to his first letter to them, he doesn’t use any sophisticated language. No, he only presents to them Christ crucified which is enough, however, to convince them. Is it enough for us? Can we accept the crucified as our Lord and God? Perhaps it sounds only romantic to do so. But let’s try to be real about the consequences of accepting the crucified Lord. It means standing ready to suffer injury for his sake so that we might experience the glory of his resurrection. Is it enough for us?
(Acts 17)
Jerome Murphy-O’Connor may be the greatest living Dominican Scripture scholar. He is also one of the world’s experts on Paul, the Apostle. A few years ago he published a book which he called Paul: His Story. The work tries to fill in the gaps about the life of Paul from what is suggested in the letters of Paul, from the Acts of the Apostles, and from what is known about the geography and history of Paul’s time. Fr. Murphy-O’Connor distinguishes his “story” from historical fiction because he does not try to put words into Paul’s mouth. Rather, he surmises what Paul must have felt and thought when, for example, he had the vision – recorded in Acts -- of first being invited to preach in Europe by the Macedonian.
We might pursue Murphy-O’Connor’s method in considering the reading from Acts today. Some of us have had the fortune of visiting Athens and seeing the Parthenon. All of us have seen pictures of the majestic buildings that represent beauty and wisdom. Of course, Paul is speaking at the Aereopagus, but that place – wherever it is -- likely inspires the same sense of high culture. We can see Paul clearing his throat preparing to use all his rhetorical power and logic to move his sophisticated audience. And the result is catastrophic! Not only do the people not respond favorably; they laugh at Paul. They dismiss him saying in effect, “That’s interesting, but tell us about it at another time.”
But Paul seems to have made one convert -- himself. He will never preach so pretentiously again. When he preaches to the Corinthians, according to his first letter to them, he doesn’t use any sophisticated language. No, he only presents to them Christ crucified which is enough, however, to convince them. Is it enough for us? Can we accept the crucified as our Lord and God? Perhaps it sounds only romantic to do so. But let’s try to be real about the consequences of accepting the crucified Lord. It means standing ready to suffer injury for his sake so that we might experience the glory of his resurrection. Is it enough for us?
Homilette for Wednesday, May 16, 2007
Wednesday, VI Week
(Acts 17)
Jerome Murphy-O’Connor may be the greatest living Dominican Scripture scholar. He is also one of the world’s experts on Paul, the Apostle. A few years ago he published a book which he called Paul: His Story. The work tries to fill in the gaps about the life of Paul from what is suggested in the letters of Paul, from the Acts of the Apostles, and from what is known about the geography and history of Paul’s time. Fr. Murphy-O’Connor distinguishes his “story” from historical fiction because he does not try to put words into Paul’s mouth. Rather, he surmises what Paul must have felt and thought when, for example, he had the vision – recorded in Acts -- of first being invited to preach in Europe by the Macedonian.
We might pursue Murphy-O’Connor’s method in considering the reading from Acts today. Some of us have had the fortune of visiting Athens and seeing the Parthenon. All of us have seen pictures of the majestic buildings that represent beauty and wisdom. Of course, Paul is speaking at the Aereopagus, but that structure – what it was -- likely inspired the same sense of high culture. We can see Paul clearing his throat preparing to use all his rhetorical power and logic to move his sophisticated audience. And the result is catastrophic! Not only do the people not respond favorably; they laugh at Paul. They dismiss him saying in effect, “That’s interesting, but tell us about it at another time.”
But Paul seems to have been converted by the experience. When he preaches to the Corinthians, according to his first letter to them, he doesn’t use any sophisticated language. No, he only presents to them Christ crucified which is enough, however, to convince them. Is it enough for us? Can we accept the crucified as our Lord and God? Perhaps it sounds only romantic to do so. But let’s try to be real about the consequences of accepting the crucified Lord. It means standing ready to suffer injury for his sake so that we might experience the glory of his resurrection. Is it enough for us?
(Acts 17)
Jerome Murphy-O’Connor may be the greatest living Dominican Scripture scholar. He is also one of the world’s experts on Paul, the Apostle. A few years ago he published a book which he called Paul: His Story. The work tries to fill in the gaps about the life of Paul from what is suggested in the letters of Paul, from the Acts of the Apostles, and from what is known about the geography and history of Paul’s time. Fr. Murphy-O’Connor distinguishes his “story” from historical fiction because he does not try to put words into Paul’s mouth. Rather, he surmises what Paul must have felt and thought when, for example, he had the vision – recorded in Acts -- of first being invited to preach in Europe by the Macedonian.
We might pursue Murphy-O’Connor’s method in considering the reading from Acts today. Some of us have had the fortune of visiting Athens and seeing the Parthenon. All of us have seen pictures of the majestic buildings that represent beauty and wisdom. Of course, Paul is speaking at the Aereopagus, but that structure – what it was -- likely inspired the same sense of high culture. We can see Paul clearing his throat preparing to use all his rhetorical power and logic to move his sophisticated audience. And the result is catastrophic! Not only do the people not respond favorably; they laugh at Paul. They dismiss him saying in effect, “That’s interesting, but tell us about it at another time.”
But Paul seems to have been converted by the experience. When he preaches to the Corinthians, according to his first letter to them, he doesn’t use any sophisticated language. No, he only presents to them Christ crucified which is enough, however, to convince them. Is it enough for us? Can we accept the crucified as our Lord and God? Perhaps it sounds only romantic to do so. But let’s try to be real about the consequences of accepting the crucified Lord. It means standing ready to suffer injury for his sake so that we might experience the glory of his resurrection. Is it enough for us?
Homilette for Tuesday, May 15, 2007
Tuesday, VI Week
(John 16)
If you are scratching your head over what Jesus means in the gospel today, you are in good company. It is said that St. Augustine avoided the passage as very difficult. But this doesn’t mean that scholars today are left without an opinion.
First, it should be noted that the word convict is somewhat literal and does not fit well with each object. It would be better to say that the Holy Spirit Advocate proves the world regarding sin, righteousness, and condemnation. Not that the world will ever note its mistakes, however. Rather, the Spirit will act in the minds of Christian disciples to relate to them the truth about Jesus.
The first error of the world which the Spirit brings to light is the sin of refusing to believe in Jesus. The perpetrators of this sin are more than those Jews who put Jesus to death. They include people who refused to believe in him after he worked many signs and those who still today refuse to believe after being told about Jesus’ resurrection.
The error of righteousness concerns the Jews’ putting Jesus to death for claiming to be God’s son. The power of the Spirit which we can sense within us shows that Jesus has indeed gone to God and so is as righteous as he said. If he weren’t, then how could Christian disciples have the Holy Spirit? On the other hand, those who executed Jesus have proven to be the ones in the dark.
The final error regards condemnation. The Spirit’s presence to the disciples, once again, shows that Jesus, whom the world condemned, has been the righteous one all along. On the other hand, Satan, the prince of the world, is proven guilty. We should explain how Satan, the guilty one, still seems at liberty to ensnare humans. The gospel would answer that he has no power over the true believer. Regarding others, it would say that his limited power will last until Jesus returns in glory.
Jesus’ statement here is not meant as mental gymnastics for his listeners. Rather, it is intended to give us a profound desire to experience the full sense of the Holy Spirit. The renewal of the Spirit’s presence on Pentecost should reaffirm our faith by showing the sin of disbelief. It should further move us to imitate Jesus, the righteous one. Finally, it should strengthen our resolve not to submit to Satan, who has already been condemned of untruth.
(John 16)
If you are scratching your head over what Jesus means in the gospel today, you are in good company. It is said that St. Augustine avoided the passage as very difficult. But this doesn’t mean that scholars today are left without an opinion.
First, it should be noted that the word convict is somewhat literal and does not fit well with each object. It would be better to say that the Holy Spirit Advocate proves the world regarding sin, righteousness, and condemnation. Not that the world will ever note its mistakes, however. Rather, the Spirit will act in the minds of Christian disciples to relate to them the truth about Jesus.
The first error of the world which the Spirit brings to light is the sin of refusing to believe in Jesus. The perpetrators of this sin are more than those Jews who put Jesus to death. They include people who refused to believe in him after he worked many signs and those who still today refuse to believe after being told about Jesus’ resurrection.
The error of righteousness concerns the Jews’ putting Jesus to death for claiming to be God’s son. The power of the Spirit which we can sense within us shows that Jesus has indeed gone to God and so is as righteous as he said. If he weren’t, then how could Christian disciples have the Holy Spirit? On the other hand, those who executed Jesus have proven to be the ones in the dark.
The final error regards condemnation. The Spirit’s presence to the disciples, once again, shows that Jesus, whom the world condemned, has been the righteous one all along. On the other hand, Satan, the prince of the world, is proven guilty. We should explain how Satan, the guilty one, still seems at liberty to ensnare humans. The gospel would answer that he has no power over the true believer. Regarding others, it would say that his limited power will last until Jesus returns in glory.
Jesus’ statement here is not meant as mental gymnastics for his listeners. Rather, it is intended to give us a profound desire to experience the full sense of the Holy Spirit. The renewal of the Spirit’s presence on Pentecost should reaffirm our faith by showing the sin of disbelief. It should further move us to imitate Jesus, the righteous one. Finally, it should strengthen our resolve not to submit to Satan, who has already been condemned of untruth.
Homilette for Monday, May 14, 2007
Feast of St. Matthias, May 14
(Acts 1)
It is not so important that Matthias is chosen to be an apostle but to be one of the Twelve. Apostles are plentiful in the Early Church. Paul becomes known as “the Apostle” because of his zeal to go out and preach the gospel. But the Twelve is an exclusive club with strong symbolic meaning.
Jesus evidently wants to have a core group of disciples who would become the main proponents of his teaching. His choice of twelve is no accident but represents the number of tribes of ancient Israel. Jesus sees his teaching as a reconstitution of the Jewish faith. For good reason then the Church calls itself as the New Israel.
Of course, being the New Israel means our assuming significant responsibility. Israel is the people whom God has chosen to be, as one Bible translation puts it, “peculiarly his own.” We are to stand out in society as Florence Nightingales of care, George Washingtons of honesty, and Dominic Guzmans of self-control. In his apostolic journey to Brazil, Pope Benedict is exhorting the bishops to teach the people in these ways.
(Acts 1)
It is not so important that Matthias is chosen to be an apostle but to be one of the Twelve. Apostles are plentiful in the Early Church. Paul becomes known as “the Apostle” because of his zeal to go out and preach the gospel. But the Twelve is an exclusive club with strong symbolic meaning.
Jesus evidently wants to have a core group of disciples who would become the main proponents of his teaching. His choice of twelve is no accident but represents the number of tribes of ancient Israel. Jesus sees his teaching as a reconstitution of the Jewish faith. For good reason then the Church calls itself as the New Israel.
Of course, being the New Israel means our assuming significant responsibility. Israel is the people whom God has chosen to be, as one Bible translation puts it, “peculiarly his own.” We are to stand out in society as Florence Nightingales of care, George Washingtons of honesty, and Dominic Guzmans of self-control. In his apostolic journey to Brazil, Pope Benedict is exhorting the bishops to teach the people in these ways.
Homilette for Saturday, May 12, 2007
Saturday, V Easter
(Acts 16)
A novel describes faith moving a woman beyond her comfort zone. Her in-laws are borderline Alzheimer’s patients. They live in a care facility so many miles from the woman’s home that she seldom sees them. But her new-found faith admonishes her that she could give them more attention. So every week she begins to take the long drive to visit them.
The Holy Spirit in the reading from Acts today seems to be moving Paul and Timothy out of their comfort zone as well. The two apostles have been on a bandwagon in Asia Minor. Their preaching and good example plant the faith in town after town. Still the world lies ahead of them with southeastern Europe the next step. The vision of the Macedonian calling Paul and company to a sea voyage to his continent certainly appears to be a sign from the Spirit.
The Acts of the Apostles takes a curious turn at this point. All of a sudden it shifts from “they” to “we.” It says, “When he had seen the vision, we sought passage to Macedonia at once, concluding that God had called us to proclaim the Good News to them.” No certain explanation can be given for this shift. Did Luke, the author, come into Paul’s company at this time? Perhaps Luke just found the “we” in some source material about Paul and left it in his own account? In any case, we can take the “we” of Acts as a call to come out of our comfort zones to put our faith into action.
(Acts 16)
A novel describes faith moving a woman beyond her comfort zone. Her in-laws are borderline Alzheimer’s patients. They live in a care facility so many miles from the woman’s home that she seldom sees them. But her new-found faith admonishes her that she could give them more attention. So every week she begins to take the long drive to visit them.
The Holy Spirit in the reading from Acts today seems to be moving Paul and Timothy out of their comfort zone as well. The two apostles have been on a bandwagon in Asia Minor. Their preaching and good example plant the faith in town after town. Still the world lies ahead of them with southeastern Europe the next step. The vision of the Macedonian calling Paul and company to a sea voyage to his continent certainly appears to be a sign from the Spirit.
The Acts of the Apostles takes a curious turn at this point. All of a sudden it shifts from “they” to “we.” It says, “When he had seen the vision, we sought passage to Macedonia at once, concluding that God had called us to proclaim the Good News to them.” No certain explanation can be given for this shift. Did Luke, the author, come into Paul’s company at this time? Perhaps Luke just found the “we” in some source material about Paul and left it in his own account? In any case, we can take the “we” of Acts as a call to come out of our comfort zones to put our faith into action.
Homily for Sunday, May 13, 2007
Sunday, VI Easter
(John 14)
“But most of all, I remember Mama.” Each episode of a television series fifty years ago opened with lines including these words. Today one is challenged to remember the plot of any episode. But how could anyone who watched it every week forget the graciousness of Mrs. Hansen with her children? In the gospel today Jesus is at pains to relate to his disciples an incalucubly greater love. He means to tell them how he and the Father will occupy their hearts in the Holy Spirit. We should not think of grace running on two distinct levels – a natural grace in a mother’s love and a supernatural grace in God’s love. Rather the mother’s love facilitates divine grace when it moves in harmony with the same Holy Spirit.
In a ballad, poignant with meaning in recent weeks, Bob Denver sings of his uncle named Matthew. He tells how Matthew came to stay in his house after a Kansas tornado stripped the man of home and family. The man was more than a blessing; he was a friend who guided the singer to a profound appreciation of life. Jesus promises his disciples such friendship – or, again, an infinitely more gracious friendship – when he tells them that he and his Father will make their dwelling with them. Like a mother bird builds the family nest the Godhead occupies our hearts. It makes us saints by enabling us to thrive while living poor in spirit, mourning with the afflicted, and craving righteousness more than bread.
What’s that? We don’t think of ourselves as saints. We are not even sure that we want to be saints. Yes, the young often have a wooden idea of sanctity. They see saints as living in an etherized environment with scant joy and zero pleasure. But this is hardly the case. Saints excel at living because whatever they have, they share with the most congenial of company. That is, they delight in the presence of God. As a comparison we might ask ourselves which would we prefer -- a six course dinner taken alone at the Ritz-Carlton or a pear cut in three and shared with two life-long friends? We would probably eat the former too quickly to savor its goodness. But tasting the fruit with trusted companions will sooth our hearts.
So Jesus imparts his peace to us. He means shalom -- the Hebrew concept which, as most of us know, means well-being. This peace is coming home to mother’s kitchen after pitifully gorging oneself on cafeteria buffets and painfully cramming all night for exams. It is tasting her sauce -- or perhaps her stew -- made not just with love but with time that allows all flavors to be absorbed. It is hearing her words of consolation that assure us that -- whether we make all A’s or flunk out -- she will always welcome us home. It is not the world’s peace which is no more than a muscle-less “wish you well.” The Lord’s peace follows us everywhere. Because God is with us, His love eternally refreshes us.
But, we imagine, mother seems more forgiving than God. She may be disappointed if we forget to call on Sunday, but she does not cut us off from her grace. On the other hand, God – at least as we remember Him from catechism -- seems so judgmental, so inflexible. But who cuts whom off from grace? When we refuse to attend Mass on Sunday, we cut ourselves off from the light we need to sojourn through a world of darkness. Let us make no mistake about it. The commandment to “keep holy the Lord’s Day” – like all the commandments -- is not a scourge but a mercy. It enables us to reach the final home we seek.
Jesus then tells his disciples, “If you loved me, you would rejoice that I am going to the Father.” His choice of words may sound peculiar. What does he mean by “if you loved me”? Do we not love him? Not fully. The disciples before receiving the Holy Spirit, and we to the extent that we reject the Holy Spirit, have a tainted love. We often want to possess the beloved rather than allow him or her complete happiness. When he meets Mary Magdalene after rising from the dead, Jesus must tell her not to cling to him. True love seeks union but not possession. The greatest legacy that our mothers have left to us, the best reason for honoring them today, is that they taught us how to love unselfishly. Their love freed us to give ourselves to our spouses if we are married, to our associates if we are single, and to our communities if we are religious.
John Denver sings of his uncle named Matthew: “Joy was just a thing that he was raised on; love was just a way to live and die. Gold was just a windy Kansas wheat field; blue was just the Kansas summer sky.” Like Jesus, he is speaking of peace, shalom. It stems from unselfish love, our mothers’ greatest legacy. It forgives us, refreshes us, and welcomes us home. The Lord’s peace forgives, refreshes, and welcomes us home.
(John 14)
“But most of all, I remember Mama.” Each episode of a television series fifty years ago opened with lines including these words. Today one is challenged to remember the plot of any episode. But how could anyone who watched it every week forget the graciousness of Mrs. Hansen with her children? In the gospel today Jesus is at pains to relate to his disciples an incalucubly greater love. He means to tell them how he and the Father will occupy their hearts in the Holy Spirit. We should not think of grace running on two distinct levels – a natural grace in a mother’s love and a supernatural grace in God’s love. Rather the mother’s love facilitates divine grace when it moves in harmony with the same Holy Spirit.
In a ballad, poignant with meaning in recent weeks, Bob Denver sings of his uncle named Matthew. He tells how Matthew came to stay in his house after a Kansas tornado stripped the man of home and family. The man was more than a blessing; he was a friend who guided the singer to a profound appreciation of life. Jesus promises his disciples such friendship – or, again, an infinitely more gracious friendship – when he tells them that he and his Father will make their dwelling with them. Like a mother bird builds the family nest the Godhead occupies our hearts. It makes us saints by enabling us to thrive while living poor in spirit, mourning with the afflicted, and craving righteousness more than bread.
What’s that? We don’t think of ourselves as saints. We are not even sure that we want to be saints. Yes, the young often have a wooden idea of sanctity. They see saints as living in an etherized environment with scant joy and zero pleasure. But this is hardly the case. Saints excel at living because whatever they have, they share with the most congenial of company. That is, they delight in the presence of God. As a comparison we might ask ourselves which would we prefer -- a six course dinner taken alone at the Ritz-Carlton or a pear cut in three and shared with two life-long friends? We would probably eat the former too quickly to savor its goodness. But tasting the fruit with trusted companions will sooth our hearts.
So Jesus imparts his peace to us. He means shalom -- the Hebrew concept which, as most of us know, means well-being. This peace is coming home to mother’s kitchen after pitifully gorging oneself on cafeteria buffets and painfully cramming all night for exams. It is tasting her sauce -- or perhaps her stew -- made not just with love but with time that allows all flavors to be absorbed. It is hearing her words of consolation that assure us that -- whether we make all A’s or flunk out -- she will always welcome us home. It is not the world’s peace which is no more than a muscle-less “wish you well.” The Lord’s peace follows us everywhere. Because God is with us, His love eternally refreshes us.
But, we imagine, mother seems more forgiving than God. She may be disappointed if we forget to call on Sunday, but she does not cut us off from her grace. On the other hand, God – at least as we remember Him from catechism -- seems so judgmental, so inflexible. But who cuts whom off from grace? When we refuse to attend Mass on Sunday, we cut ourselves off from the light we need to sojourn through a world of darkness. Let us make no mistake about it. The commandment to “keep holy the Lord’s Day” – like all the commandments -- is not a scourge but a mercy. It enables us to reach the final home we seek.
Jesus then tells his disciples, “If you loved me, you would rejoice that I am going to the Father.” His choice of words may sound peculiar. What does he mean by “if you loved me”? Do we not love him? Not fully. The disciples before receiving the Holy Spirit, and we to the extent that we reject the Holy Spirit, have a tainted love. We often want to possess the beloved rather than allow him or her complete happiness. When he meets Mary Magdalene after rising from the dead, Jesus must tell her not to cling to him. True love seeks union but not possession. The greatest legacy that our mothers have left to us, the best reason for honoring them today, is that they taught us how to love unselfishly. Their love freed us to give ourselves to our spouses if we are married, to our associates if we are single, and to our communities if we are religious.
John Denver sings of his uncle named Matthew: “Joy was just a thing that he was raised on; love was just a way to live and die. Gold was just a windy Kansas wheat field; blue was just the Kansas summer sky.” Like Jesus, he is speaking of peace, shalom. It stems from unselfish love, our mothers’ greatest legacy. It forgives us, refreshes us, and welcomes us home. The Lord’s peace forgives, refreshes, and welcomes us home.
Homilette for Friday, May 11, 2007
Friday, May 11, 2007
(John 15)
We can note a certain tension in the New Testament that the gospel today suggests. In different places Paul calls Christians “slaves of Christ” (I Cor 7: 22 et al.) while John quotes Jesus today as saying that he does not consider his disciples slaves but friends. How should we accommodate this difference of perspective?
There is no inherent contradiction in being Christ’s slaves and his friends. A slave can win the confidence of his or her master to be treated as a friend or even as a relative. I once read the story of a slave in a Georgian Catholic family who so loved her masters that she stayed with them after Emancipation and eventually was buried in the family plot.
In calling Christians “slaves of Christ” Paul means to emphasize that we follow Jesus unreservedly. If he tells us – as he does – that it is a sin to divorce one person to marry another, we do not divorce, at least in the sense that the word is interpreted by the Church. In calling his disciples “friends” the Jesus whom we meet in the Gospel According to John means to underscore his confidence in us. He trusts us implicitly to understand his words and to carry out his will.
The two terms – slaves and friends – should be seen as complimenting one another. At times we may have difficulty comprehending what Jesus means. It is hard, for example, for the family of a murder victim to pray for the perpetrator of the crime. Yet they do so out of faithfulness to their master. Most of the time, however, we can reflect on and appreciate the wisdom of Jesus, our friend, when he shares with us, for example, how we eat his body to have eternal life.
(John 15)
We can note a certain tension in the New Testament that the gospel today suggests. In different places Paul calls Christians “slaves of Christ” (I Cor 7: 22 et al.) while John quotes Jesus today as saying that he does not consider his disciples slaves but friends. How should we accommodate this difference of perspective?
There is no inherent contradiction in being Christ’s slaves and his friends. A slave can win the confidence of his or her master to be treated as a friend or even as a relative. I once read the story of a slave in a Georgian Catholic family who so loved her masters that she stayed with them after Emancipation and eventually was buried in the family plot.
In calling Christians “slaves of Christ” Paul means to emphasize that we follow Jesus unreservedly. If he tells us – as he does – that it is a sin to divorce one person to marry another, we do not divorce, at least in the sense that the word is interpreted by the Church. In calling his disciples “friends” the Jesus whom we meet in the Gospel According to John means to underscore his confidence in us. He trusts us implicitly to understand his words and to carry out his will.
The two terms – slaves and friends – should be seen as complimenting one another. At times we may have difficulty comprehending what Jesus means. It is hard, for example, for the family of a murder victim to pray for the perpetrator of the crime. Yet they do so out of faithfulness to their master. Most of the time, however, we can reflect on and appreciate the wisdom of Jesus, our friend, when he shares with us, for example, how we eat his body to have eternal life.
Homilette for Wednesday, May 9, 2007
Wednesday, V Easter
(Acts 15)
Many years ago Cardinal Avery Dulles wrote an instructive book titled Models of the Church. The work answers the question, what is the Church? Is it an institution with organizational offices and a clear line of authority? Or is it a vehicle of announcing the divine offer of salvation? Or perhaps it is servant to the world caring for the weak and instructing the powers regarding their responsibility? Maybe it is a sacrament, that is a sign of God’s ongoing presence among humans?
Although Cardinal Dulles indicates a preference for the sacrament model since it suggests a spiritual core, he concludes that the Church encompasses all the given models. It is not that the Church would not be all that it is without having an institutional structure, without preaching the Good News, without caring for the people, and without dispensing the grace of Christ. It is that without each of these identities it would lose its reason for being.
In the first reading today we see how from the beginning the Church has had an institutional face. Some people may sneer at Church bureaucracy hinting that it is not what Christ intended. But certainly during Apostolic times as well as today questions regarding Church order and doctrine were brought to the proper authorities – we see here the apostles and presbyters – for decision. Peter seems to have the preeminent role as head apostle although James, as chief elder of the Jerusalem flock, also has a significant voice. The institution has been modified through the centuries. Today’s structure of pope and curia with dioceses and religious institutions is not set in stone. But we can be assured that the Church will always be – out of identity as well need -- a visible institution.
(Acts 15)
Many years ago Cardinal Avery Dulles wrote an instructive book titled Models of the Church. The work answers the question, what is the Church? Is it an institution with organizational offices and a clear line of authority? Or is it a vehicle of announcing the divine offer of salvation? Or perhaps it is servant to the world caring for the weak and instructing the powers regarding their responsibility? Maybe it is a sacrament, that is a sign of God’s ongoing presence among humans?
Although Cardinal Dulles indicates a preference for the sacrament model since it suggests a spiritual core, he concludes that the Church encompasses all the given models. It is not that the Church would not be all that it is without having an institutional structure, without preaching the Good News, without caring for the people, and without dispensing the grace of Christ. It is that without each of these identities it would lose its reason for being.
In the first reading today we see how from the beginning the Church has had an institutional face. Some people may sneer at Church bureaucracy hinting that it is not what Christ intended. But certainly during Apostolic times as well as today questions regarding Church order and doctrine were brought to the proper authorities – we see here the apostles and presbyters – for decision. Peter seems to have the preeminent role as head apostle although James, as chief elder of the Jerusalem flock, also has a significant voice. The institution has been modified through the centuries. Today’s structure of pope and curia with dioceses and religious institutions is not set in stone. But we can be assured that the Church will always be – out of identity as well need -- a visible institution.
Homilette for Wednesday, May 9, 2007
Wednesday, V Easter
(Acts 15)
Many years ago Cardinal Avery Dulles wrote an instructive book titled Models of the Church. The work answers the question, what is the Church? Is it an institution with organizational offices and a clear line of authority? Or is it a vehicle of announcing the divine offer of salvation? Or perhaps it is servant to the world caring for the weak and instructing the powers regarding their responsibility? Maybe it is a sacrament, that is a sign of God’s ongoing presence among humans?
Although Cardinal Dulles indicates a preference for the sacrament model since it suggests a spiritual core, he concludes that the Church encompasses all the given models. It is not that the Church would not be all that it is without having an institutional structure, without preaching the Good News, without caring for the people, and without dispensing the grace of Christ. It is that without each of these identities it would lose its reason for being.
In the first reading today we see how from the beginning the Church has had an institutional face. Some people today sneer at Church bureaucracy hinting that it is not what Christ intended. But certainly during Apostolic times as well as today questions regarding Church order and doctrine were brought to the proper authorities – we see here the apostles and presbyters – for discernment. Peter may have the preeminent role as chief apostle although James, as chief elder of the Jerusalem flock, also has a significant voice. The institution has been modified through the centuries. Today’s structure of pope and curia with dioceses and religious institutions is not set in stone. But we can be assured that the Church will always be – out of need -- a visible institution.
(Acts 15)
Many years ago Cardinal Avery Dulles wrote an instructive book titled Models of the Church. The work answers the question, what is the Church? Is it an institution with organizational offices and a clear line of authority? Or is it a vehicle of announcing the divine offer of salvation? Or perhaps it is servant to the world caring for the weak and instructing the powers regarding their responsibility? Maybe it is a sacrament, that is a sign of God’s ongoing presence among humans?
Although Cardinal Dulles indicates a preference for the sacrament model since it suggests a spiritual core, he concludes that the Church encompasses all the given models. It is not that the Church would not be all that it is without having an institutional structure, without preaching the Good News, without caring for the people, and without dispensing the grace of Christ. It is that without each of these identities it would lose its reason for being.
In the first reading today we see how from the beginning the Church has had an institutional face. Some people today sneer at Church bureaucracy hinting that it is not what Christ intended. But certainly during Apostolic times as well as today questions regarding Church order and doctrine were brought to the proper authorities – we see here the apostles and presbyters – for discernment. Peter may have the preeminent role as chief apostle although James, as chief elder of the Jerusalem flock, also has a significant voice. The institution has been modified through the centuries. Today’s structure of pope and curia with dioceses and religious institutions is not set in stone. But we can be assured that the Church will always be – out of need -- a visible institution.
Homilette for Tuesday, May 8, 2007
Tuesday, Week V
(John 14)
Jesus says that his peace is different from the peace the world gives. We are tempted to think that our concept of peace – universal harmony – is conceptually faulty. No, in as much as we work together with our brothers and sisters to produce a society that enables each person to develop his/her talents, there is real peace. This is exactly what Jesus means by shalom. Unfortunately, people do more talking about peace than living it. This is the reason for Jesus’ disclaimer for the world’s peace.
Of course, many people in our country are protesting for peace in Iraq today. They mean that the United States should withdraw its forces. No doubt, they are aware that there would still be much bloodshed. But they would argue that hostility is a given in Iraq with or without the U.S. presence. They would conclude that American military just ups the ante causing more violence. How would Jesus respond?
We can’t say and no one should appeal to him as the clincher for his/her argument. For sure, however, he wants all men and women to dialogue, not to fight over their differences. He would seek mutual understanding and compromise as much as truth allows. Finally, he would have opposing sides stand side-by-side in vigilance that the terms of disengagement be implemented. Such peace is not what the world gives but approximates very closely Jesus’ peace.
(John 14)
Jesus says that his peace is different from the peace the world gives. We are tempted to think that our concept of peace – universal harmony – is conceptually faulty. No, in as much as we work together with our brothers and sisters to produce a society that enables each person to develop his/her talents, there is real peace. This is exactly what Jesus means by shalom. Unfortunately, people do more talking about peace than living it. This is the reason for Jesus’ disclaimer for the world’s peace.
Of course, many people in our country are protesting for peace in Iraq today. They mean that the United States should withdraw its forces. No doubt, they are aware that there would still be much bloodshed. But they would argue that hostility is a given in Iraq with or without the U.S. presence. They would conclude that American military just ups the ante causing more violence. How would Jesus respond?
We can’t say and no one should appeal to him as the clincher for his/her argument. For sure, however, he wants all men and women to dialogue, not to fight over their differences. He would seek mutual understanding and compromise as much as truth allows. Finally, he would have opposing sides stand side-by-side in vigilance that the terms of disengagement be implemented. Such peace is not what the world gives but approximates very closely Jesus’ peace.
Homilette for Monday, May 7, 2007
Monday, V Easter
(John 14)
“’Heart of my heart’ meant friends were dearer then.” These are lyrics of an old song that we still hear in barbershop quartet arrangements. Is it true? Were friends dearer, was life better, “back when”? Or is this kind of talk just nostalgia? Does time purify our memories of the difficulties of life without personal telephones, personal computers, and personal automobiles?
In the gospel Jesus promises that he and his Father will make a dwelling place with those who keep his word. His word, of course, is the commandment to love one another as he loves us. We find an answer to our question here. As much as friends truly loved one another “back when,” times were better. I suppose that many people really did love better then. All the conveniences at our disposal now tend to make us think more of ourselves than of one another.
Some people are amazed at the bravado of the inhabitants of Greensburg, Kansas. After suffering a tornado that devastated their town, they talk of rebuilding. Probably this desire stems from the same mutual love that Jesus commands in the Gospel of John. Of course, the people of Greensburg use cell phones, computer, and automobiles, but they likely are much better connected than we in urban areas who barely know our neighbors. Knowing the value of this mutual love, they will recreate the environment that has fostered it.
(John 14)
“’Heart of my heart’ meant friends were dearer then.” These are lyrics of an old song that we still hear in barbershop quartet arrangements. Is it true? Were friends dearer, was life better, “back when”? Or is this kind of talk just nostalgia? Does time purify our memories of the difficulties of life without personal telephones, personal computers, and personal automobiles?
In the gospel Jesus promises that he and his Father will make a dwelling place with those who keep his word. His word, of course, is the commandment to love one another as he loves us. We find an answer to our question here. As much as friends truly loved one another “back when,” times were better. I suppose that many people really did love better then. All the conveniences at our disposal now tend to make us think more of ourselves than of one another.
Some people are amazed at the bravado of the inhabitants of Greensburg, Kansas. After suffering a tornado that devastated their town, they talk of rebuilding. Probably this desire stems from the same mutual love that Jesus commands in the Gospel of John. Of course, the people of Greensburg use cell phones, computer, and automobiles, but they likely are much better connected than we in urban areas who barely know our neighbors. Knowing the value of this mutual love, they will recreate the environment that has fostered it.
Homilette for Friday, May 4, 2007
Friday, IV Easter
(John 14)
Jesus’ self-identification as “the way, the truth, and the life” might remind us of a crowned knot bringing together three strands of rope. Just as the Holy Trinity is called “the crowned knot of fire” bringing together the three Persons into the one nature of love, so Jesus is the crowned knot that ties us to that divine union.
Jesus identifies himself as “the way.” He leads us to God. The way calls us to mutual service in imitation of him who washed his disciples’ feet. We may see an example of this service in our parish’s Lima Center. Everyday John, Lorraine, and Pablo assist Sr. Ann care for troubled people.
Jesus also says that he is “the truth.” Our minds search for truth as we investigate the causes of things. Jesus will tell Pilate that he came into the world to testify to “the truth.” Pilate cynically asks, what is that? The truth to which Jesus testifies and, indeed, incarnates is God’s love for the world. By his grace we make the necessary sacrifices to serve others.
Finally, Jesus calls himself “the life.” This life goes beyond natural life like an iPod goes beyond a portable radio. It is the experience of utter joy in God’s company. We have a miniature experience of this joy when we eat Jesus’ body and drink his blood. It is a moment of rest and refreshment in our service. It anticipates the eternal day when God will wait on us in a banquet beyond all telling.
(John 14)
Jesus’ self-identification as “the way, the truth, and the life” might remind us of a crowned knot bringing together three strands of rope. Just as the Holy Trinity is called “the crowned knot of fire” bringing together the three Persons into the one nature of love, so Jesus is the crowned knot that ties us to that divine union.
Jesus identifies himself as “the way.” He leads us to God. The way calls us to mutual service in imitation of him who washed his disciples’ feet. We may see an example of this service in our parish’s Lima Center. Everyday John, Lorraine, and Pablo assist Sr. Ann care for troubled people.
Jesus also says that he is “the truth.” Our minds search for truth as we investigate the causes of things. Jesus will tell Pilate that he came into the world to testify to “the truth.” Pilate cynically asks, what is that? The truth to which Jesus testifies and, indeed, incarnates is God’s love for the world. By his grace we make the necessary sacrifices to serve others.
Finally, Jesus calls himself “the life.” This life goes beyond natural life like an iPod goes beyond a portable radio. It is the experience of utter joy in God’s company. We have a miniature experience of this joy when we eat Jesus’ body and drink his blood. It is a moment of rest and refreshment in our service. It anticipates the eternal day when God will wait on us in a banquet beyond all telling.
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