Friday, XXI Week of Ordinary Time
(I Thessalonians 4)
Sometimes we hear the cry, “The Church should get out of the marriage business.” Parish ministers make this complaint with a good intention. They mean to help those who have been involved in failed marriages receive the sacraments.
But how could the Church withdraw from regulating marriage? It is precisely in this relationship that a man and a woman express the deepest dimensions of themselves to one another. It is here as well that most people draw the support to live in the world. God certainly is involved in the marriage relationship, and the Church has the obligation to draw attention to His presence so that the couple may benefit from it. Marriage impediments to sacramental participation indicate that God’s activity has been attenuated and that the situation requires correction.
Certainly the apostle Paul does not refrain from addressing the issue of marriage in his letters to Christian communities. In today’s reading from the First Letter to the Thessalonians Paul insists that marriage not be exploitative. A man is not to treat his wife as a plaything to be enjoyed and tossed aside. Rather he must care for and respect his wife like he would his best friend. Perhaps in Paul’s day there was less need than there is today to point out the same truth from the other side. A woman must not consider her husband as a boy who brings home a paycheck. No, she must also love him and support his worthy pursuits.
Homilette for Friday, August 31, 2007
Friday, XXI Week of Ordinary Time
(I Thessalonians 4)
Sometimes we hear the cry, “The Church should get out of the marriage business.” Parish ministers make this complaint with a good intention. They mean to help those who have been involved in failed marriages receive the sacraments.
But how could the Church withdraw from regulating marriages? It is precisely in these relationships that a man and a woman express the deepest dimensions of themselves to one another. It is here as well that most people draw the support to live in the world. God certainly is involved in the marriage relationship, and the Church has the obligation to draw attention to His presence so that the couple may benefit from it. Marriage impediments to sacramental participation indicate that God’s activity has been attenuated and that the situation requires correction.
Certainly the apostle Paul does not refrain from addressing the issue of marriage in his letters to Christian communities. In today’s reading from the First Letter to the Thessalonians Paul insists that marriage not be exploitative. A man is not to treat his wife as a plaything to be enjoyed and tossed aside. Rather he must care for and respect his wife like he would his best friend. Perhaps in Paul’s day there was less need than there is today to point out the same truth from the other side. A woman must not consider her husband as a boy who brings home a paycheck. No, she must also love him and support his worthy pursuits.
(I Thessalonians 4)
Sometimes we hear the cry, “The Church should get out of the marriage business.” Parish ministers make this complaint with a good intention. They mean to help those who have been involved in failed marriages receive the sacraments.
But how could the Church withdraw from regulating marriages? It is precisely in these relationships that a man and a woman express the deepest dimensions of themselves to one another. It is here as well that most people draw the support to live in the world. God certainly is involved in the marriage relationship, and the Church has the obligation to draw attention to His presence so that the couple may benefit from it. Marriage impediments to sacramental participation indicate that God’s activity has been attenuated and that the situation requires correction.
Certainly the apostle Paul does not refrain from addressing the issue of marriage in his letters to Christian communities. In today’s reading from the First Letter to the Thessalonians Paul insists that marriage not be exploitative. A man is not to treat his wife as a plaything to be enjoyed and tossed aside. Rather he must care for and respect his wife like he would his best friend. Perhaps in Paul’s day there was less need than there is today to point out the same truth from the other side. A woman must not consider her husband as a boy who brings home a paycheck. No, she must also love him and support his worthy pursuits.
Homilette for Thursday, August 30, 2007
Thursday, XXI Week of Ordinary Time
(Matthew 24)
All Christians love the story of the so-called good thief. He is the man who hung on a cross at the side of Jesus during Jesus’ own crucifixion. In the twelfth century this man acquired a name, “Dismas,” which means death or sunset. The Gospel According to Luke is the only one of the four which mentions the conversation of “Dismas” with Jesus. Interestingly, Luke never calls him a thief. Rather Luke calls him a “criminal” by which he means a marauder or insurrectionist. It has been speculated that the only valid reason that he may be called a thief is that he stole heaven. Without following Jesus, he is awarded a place at Jesus’ side in Paradise.
We might call Jesus himself the “good thief.” In the gospel parable today Jesus compares himself to a thief coming in the night. He means that he will come at the moment when we least expect him to reward his faithful followers with everlasting life.
We can also think of Jesus as a thief in the sense that he steals our souls from the clutches of sin and death. We are all inclined to excess of created goods. Whether it be food, drink, or sex we want more than is good for us. We also like to think of ourselves as more important than others. Jesus’ example and, more importantly, the grace coming from his death and resurrection have enabled us to overcome these tendencies. If we keep on moving with Jesus’ Spirit, we too will have a place at his side in Paradise.
(Matthew 24)
All Christians love the story of the so-called good thief. He is the man who hung on a cross at the side of Jesus during Jesus’ own crucifixion. In the twelfth century this man acquired a name, “Dismas,” which means death or sunset. The Gospel According to Luke is the only one of the four which mentions the conversation of “Dismas” with Jesus. Interestingly, Luke never calls him a thief. Rather Luke calls him a “criminal” by which he means a marauder or insurrectionist. It has been speculated that the only valid reason that he may be called a thief is that he stole heaven. Without following Jesus, he is awarded a place at Jesus’ side in Paradise.
We might call Jesus himself the “good thief.” In the gospel parable today Jesus compares himself to a thief coming in the night. He means that he will come at the moment when we least expect him to reward his faithful followers with everlasting life.
We can also think of Jesus as a thief in the sense that he steals our souls from the clutches of sin and death. We are all inclined to excess of created goods. Whether it be food, drink, or sex we want more than is good for us. We also like to think of ourselves as more important than others. Jesus’ example and, more importantly, the grace coming from his death and resurrection have enabled us to overcome these tendencies. If we keep on moving with Jesus’ Spirit, we too will have a place at his side in Paradise.
Homilette for Wednesday, August 29, 2007
The Martyrdom of St. John the Baptist
(Mark 6)
This curious sidebar in Mark’s gospel describing the martyrdom of John the Baptist resolves what happened to one of the first century’s greatest religious leaders. It also anticipates Jesus’ death.
John was an enormously popular religious prophet whom evidently even Jesus followed for awhile. His being executed without trial and like a dog shows how state power can lay aside human rights with little more consideration than for a paper cup. More than the other evangelists Mark will describe Jesus death as similarly gruesome and unjust. The Jewish leaders have false witnesses testify against Jesus. Pilate will hardly give him a hearing at all. And Jesus hangs on the cross for a full six agonizing hours in this gospel.
“Where is justice?” we want to cry out. It is with God, and He has introduced it into the world with the paschal mystery of Jesus. Just as Jesus’ brutal death ended in the glory of the resurrection so the lives of those who believe in him will be saved. For now we move under Jesus’ inspiration to fortify our society’s mechanisms of justice. We also pray that when injustice strikes despites our efforts to keep it at bay, its victims will be also inspired to respond with the love of enemy which Jesus taught.
(Mark 6)
This curious sidebar in Mark’s gospel describing the martyrdom of John the Baptist resolves what happened to one of the first century’s greatest religious leaders. It also anticipates Jesus’ death.
John was an enormously popular religious prophet whom evidently even Jesus followed for awhile. His being executed without trial and like a dog shows how state power can lay aside human rights with little more consideration than for a paper cup. More than the other evangelists Mark will describe Jesus death as similarly gruesome and unjust. The Jewish leaders have false witnesses testify against Jesus. Pilate will hardly give him a hearing at all. And Jesus hangs on the cross for a full six agonizing hours in this gospel.
“Where is justice?” we want to cry out. It is with God, and He has introduced it into the world with the paschal mystery of Jesus. Just as Jesus’ brutal death ended in the glory of the resurrection so the lives of those who believe in him will be saved. For now we move under Jesus’ inspiration to fortify our society’s mechanisms of justice. We also pray that when injustice strikes despites our efforts to keep it at bay, its victims will be also inspired to respond with the love of enemy which Jesus taught.
Homilette for Tuesday, August 28, 2007
Memorial of St. Augustine, bishop and doctor of the Church
(I Thessalonians 2)
It has been proposed that the three most important persons in early Christianity were Jesus, Paul, and Augustine. Some might wonder why Jesus’ name is put on this short list that does not include the Blessed Mother or St. Peter. But the proposition concerns the formation of a great religion. Jesus, of course, started it all. Paul propelled the Christian movement forward with his work among the Greeks. And Augustine gave Christianity, in the West at least, a solid theoretical basis.
There are other comparisons to be made between Paul and Augustine beyond being nominated together as all-time great Christians. Both experienced famous conversions. Paul, of course, persecuted Christianity before the Lord encountered him on the way to Damascus and turned his life upside down. Augustine’s conversion was more subtle and more gradual. He had leaned for a long time toward a heretical Christian sect. He also had a child with a woman whom he lived with for fifteen years. Finally, however, he could not deny the coherence of Christian thought and was baptized by the great St. Ambrose of Milan. Another comparison is that both Paul and Augustine worked tirelessly for Christ after their decisions. In the first reading today Paul mentions how he labored for neither money nor praise among the Thessalonians. Augustine’s enormous output of books and sermons eloquently testifies to his arduous work.
Perhaps most importantly both Paul and Augustine can be considered together for their work developing the concept of grace. Paul understood that we humans could not help ourselves but were doomed to sin when God sent His son to save us. Augustine in the intellectual battle with the Pelagians made it clear that salvation is not a little bit God’s offer and a little bit our response. No, even the inspiration to respond to God’s offer is a movement of divine grace in us.
(I Thessalonians 2)
It has been proposed that the three most important persons in early Christianity were Jesus, Paul, and Augustine. Some might wonder why Jesus’ name is put on this short list that does not include the Blessed Mother or St. Peter. But the proposition concerns the formation of a great religion. Jesus, of course, started it all. Paul propelled the Christian movement forward with his work among the Greeks. And Augustine gave Christianity, in the West at least, a solid theoretical basis.
There are other comparisons to be made between Paul and Augustine beyond being nominated together as all-time great Christians. Both experienced famous conversions. Paul, of course, persecuted Christianity before the Lord encountered him on the way to Damascus and turned his life upside down. Augustine’s conversion was more subtle and more gradual. He had leaned for a long time toward a heretical Christian sect. He also had a child with a woman whom he lived with for fifteen years. Finally, however, he could not deny the coherence of Christian thought and was baptized by the great St. Ambrose of Milan. Another comparison is that both Paul and Augustine worked tirelessly for Christ after their decisions. In the first reading today Paul mentions how he labored for neither money nor praise among the Thessalonians. Augustine’s enormous output of books and sermons eloquently testifies to his arduous work.
Perhaps most importantly both Paul and Augustine can be considered together for their work developing the concept of grace. Paul understood that we humans could not help ourselves but were doomed to sin when God sent His son to save us. Augustine in the intellectual battle with the Pelagians made it clear that salvation is not a little bit God’s offer and a little bit our response. No, even the inspiration to respond to God’s offer is a movement of divine grace in us.
Homilette for Monday, August 27, 2007
Monday, XXI Week of Ordinary Time
(Matthew 23)
This is the last week that the daily gospels are taken from St. Matthew’s version. Next week we launch afresh into Jesus’ ministry through the eyes of Luke. Now we meet Jesus is in Jerusalem. He has cleaned out the Temple and is waiting for the wrath of the religious leaders to fall upon him. In the meantime, as we see this week, he criticizes the Pharisees for their abusive teaching and prepares his followers for his imminent departure.
But we should not think that Jesus was historically incensed with the Pharisees as much as he appears in the gospel today. The setting reflects the situation of the church at the time of Matthew’s writing, perhaps fifty years after Jesus died. By then Judaism was in reform with the Romans demolishing the Temple. Its religious leaders, predominantly Pharisees, had to draw lines in the sand to distinguish its full followers and those who might be Christian in heart but still attending synagogue services as well. They persecuted Christians severely and Matthew shows how Jesus might have defended his followers if he were present in the late first century. Today we should hear Jesus’ critique not so much of first century Judaism but of religious zealots in general.
Jesus’ first charge is that Pharisees deprive people of access to the Kingdom. In other words the religious leaders actually prevent the people from knowing God. Certainly the clerical abuse of children has exemplified this condemnation of Jesus. Then Jesus criticizes the Pharisees’ proselytism which makes fanatics of religious converts. Proselytism has become a sensitive issue as some religious leaders have called for Christians to stop evangelizing among Jews and Muslims. But such a halt would mean unfaithfulness to Jesus’ command to make disciples of all nations. Nevertheless, Christians must respect the holiness of other religions by acknowledging that the Holy Spirit may indeed be present to their peoples. Finally, Jesus condemns the way Pharisees try to manipulate the law by drawing meaningless distinctions between gold and Temple or between gift and altar. Catholic leaders who say that the unmarried may have sex as long as it is done “responsibly” or that one can miss Mass on Sunday as long as you go once during the week make the same kind of wrongful distinction as the Pharisees here.
(Matthew 23)
This is the last week that the daily gospels are taken from St. Matthew’s version. Next week we launch afresh into Jesus’ ministry through the eyes of Luke. Now we meet Jesus is in Jerusalem. He has cleaned out the Temple and is waiting for the wrath of the religious leaders to fall upon him. In the meantime, as we see this week, he criticizes the Pharisees for their abusive teaching and prepares his followers for his imminent departure.
But we should not think that Jesus was historically incensed with the Pharisees as much as he appears in the gospel today. The setting reflects the situation of the church at the time of Matthew’s writing, perhaps fifty years after Jesus died. By then Judaism was in reform with the Romans demolishing the Temple. Its religious leaders, predominantly Pharisees, had to draw lines in the sand to distinguish its full followers and those who might be Christian in heart but still attending synagogue services as well. They persecuted Christians severely and Matthew shows how Jesus might have defended his followers if he were present in the late first century. Today we should hear Jesus’ critique not so much of first century Judaism but of religious zealots in general.
Jesus’ first charge is that Pharisees deprive people of access to the Kingdom. In other words the religious leaders actually prevent the people from knowing God. Certainly the clerical abuse of children has exemplified this condemnation of Jesus. Then Jesus criticizes the Pharisees’ proselytism which makes fanatics of religious converts. Proselytism has become a sensitive issue as some religious leaders have called for Christians to stop evangelizing among Jews and Muslims. But such a halt would mean unfaithfulness to Jesus’ command to make disciples of all nations. Nevertheless, Christians must respect the holiness of other religions by acknowledging that the Holy Spirit may indeed be present to their peoples. Finally, Jesus condemns the way Pharisees try to manipulate the law by drawing meaningless distinctions between gold and Temple or between gift and altar. Catholic leaders who say that the unmarried may have sex as long as it is done “responsibly” or that one can miss Mass on Sunday as long as you go once during the week make the same kind of wrongful distinction as the Pharisees here.
Homilette for Friday, August 24, 2007
Feat of St. Bartholomew, Apostle
(John 1)
On the Feast of St. Bartholomew, Apostle, we hear the gospel story about Nathanael. Why? In the lists of apostles in Matthew’s, Mark’s, and Luke’s gospels the name Nathanael doesn’t appear but the name Bartholomew does. This Bartholomew is always paired on the lists with the apostle Philip. In John’s gospel there is no mention of Bartholomew, but there is the story of Nathanael, a friend of Philip. It is logical that Nathanael and Bartholomew is the same person. Also, Bartholomew appears to be a surname since “bar” in Hebrew means “son of.” Some have concluded then that today we celebrate the Feast of Nathanael Bartholomew.
As interesting as the apostle’s name may be, we can commemorate him today for something more. He proclaims Jesus at first hearing as “Son of God and King of Israel.” As Jesus says, he is “without duplicity,” a straight shooter. He is also on the mark as he identifies Jesus correctly. At the end of John’s gospel another disciple, Thomas, will call Jesus “my Lord and my God.” But he will have the advantage of seeing him after the resurrection. Nathanael’s insight comes from his being, as Jesus says, “a true child of Israel,” who has faithfully waited for the Lord.
As Nathanael Bartholomew and all true Israelites waited for the coming of the Messiah, so we and all true Christians wait for him to come back. It might be a frustrating experience if we did not have some reason to believe that he is not far away. In fact, Jesus is present to us in the Eucharist where his Spirit nourishes and guides us. We still want him to reappear in human form to tell us secrets about ourselves, that are hidden from even our eyes, as he does Nathanael in the gospel.
(John 1)
On the Feast of St. Bartholomew, Apostle, we hear the gospel story about Nathanael. Why? In the lists of apostles in Matthew’s, Mark’s, and Luke’s gospels the name Nathanael doesn’t appear but the name Bartholomew does. This Bartholomew is always paired on the lists with the apostle Philip. In John’s gospel there is no mention of Bartholomew, but there is the story of Nathanael, a friend of Philip. It is logical that Nathanael and Bartholomew is the same person. Also, Bartholomew appears to be a surname since “bar” in Hebrew means “son of.” Some have concluded then that today we celebrate the Feast of Nathanael Bartholomew.
As interesting as the apostle’s name may be, we can commemorate him today for something more. He proclaims Jesus at first hearing as “Son of God and King of Israel.” As Jesus says, he is “without duplicity,” a straight shooter. He is also on the mark as he identifies Jesus correctly. At the end of John’s gospel another disciple, Thomas, will call Jesus “my Lord and my God.” But he will have the advantage of seeing him after the resurrection. Nathanael’s insight comes from his being, as Jesus says, “a true child of Israel,” who has faithfully waited for the Lord.
As Nathanael Bartholomew and all true Israelites waited for the coming of the Messiah, so we and all true Christians wait for him to come back. It might be a frustrating experience if we did not have some reason to believe that he is not far away. In fact, Jesus is present to us in the Eucharist where his Spirit nourishes and guides us. We still want him to reappear in human form to tell us secrets about ourselves, that are hidden from even our eyes, as he does Nathanael in the gospel.
Homilette for Thursday, August 23, 2007
Thursday, XX Week of Ordinary Time
(Judges 11 and Matthew 22)
Both the reading from the Book of Judges and the one from the Matthew’s gospel are so dispiriting that they require critical explanation. Many people find throwing a person out of a wedding reception simply because he lacks the expected clothing as outrageous. Human sacrifice is, of course, abominable in itself. What do scholars say about these biblical stories?
Human sacrifice is prohibited in the Covenant Law. It was probably practiced among the early Israelites because they associated with pagan peoples. The fact that the biblical writer makes no attempt to describe the sacrifice indicates his disproval. However, he sees as laudable Jephthah’s keeping his vow to God even though it means the death of his daughter and the end of his bloodline. Likewise, the writer understands the maiden’s willingness to accommodate her father’s vow to God even at the cost of her life as praiseworthy. The Virgin Mary’s response to the angel Gabriel in Luke’s Gospel echoes the maiden’s words, “’Do with me as you have vowed.’”
This gospel parable is intended as an allegory. Every element of it has a counterpart in the story of our salvation. For example, the people who refuse to come to the banquet should be taken as the Jews, the original Chosen People. Those who finally attend the banquet need to have responded to God’s invitation by making some preparations. They cannot participate if all that they have done is show up for the event. No, they need to have dressed themselves in good deeds which are symbolized by the wedding garment.
(Judges 11 and Matthew 22)
Both the reading from the Book of Judges and the one from the Matthew’s gospel are so dispiriting that they require critical explanation. Many people find throwing a person out of a wedding reception simply because he lacks the expected clothing as outrageous. Human sacrifice is, of course, abominable in itself. What do scholars say about these biblical stories?
Human sacrifice is prohibited in the Covenant Law. It was probably practiced among the early Israelites because they associated with pagan peoples. The fact that the biblical writer makes no attempt to describe the sacrifice indicates his disproval. However, he sees as laudable Jephthah’s keeping his vow to God even though it means the death of his daughter and the end of his bloodline. Likewise, the writer understands the maiden’s willingness to accommodate her father’s vow to God even at the cost of her life as praiseworthy. The Virgin Mary’s response to the angel Gabriel in Luke’s Gospel echoes the maiden’s words, “’Do with me as you have vowed.’”
This gospel parable is intended as an allegory. Every element of it has a counterpart in the story of our salvation. For example, the people who refuse to come to the banquet should be taken as the Jews, the original Chosen People. Those who finally attend the banquet need to have responded to God’s invitation by making some preparations. They cannot participate if all that they have done is show up for the event. No, they need to have dressed themselves in good deeds which are symbolized by the wedding garment.
Homilette ofr Wednesday, August 22, 2007
Wednesday, Queenship of Mary
(Judges 9 and Matthew 19)
Fables are short stories humanizing animals or other non-human entities to deliver a moral. Most of us have heard of Aesop’s famous fables of antiquity. The reading from the Book of Judges today tells a fable about the appointment of a king for Israel. Nobler trees refuse the honor of kingship among trees so a buckthorn, which is no more than a scrub bush, assumes the office. The buckthorn represents Abimelech, the cutthroat son of Gideon, who slaughtered seventy half-brothers to secure his throne. He proves consistent in maliciousness by burning alive the people of Migdal-shechem as the reading anticipates.
The moral offered by the story is that Israel should not seek a king but accept the kingship of God. Accepting anything less will only bring heartache on the people as the full story shows. Jesus in the Gospel passage is preaching the Kingship of God as well. He begins by the familiar statement, “The Kingdom of heaven is like ...,” and proceeds to tell the parable of the workers in the vineyard. In the parable some of the workers grumble because the landowner, the God-figure in the story, chooses to pay all his workers the same salary. The point is that God would have every worker earning enough to feed his family. The grumblers insist on a more exacting form of compensation.
Today we celebrate the Queenship of Mary. This title, of course, points to the Kingship of her son Jesus Christ. These are no honorary or meaningless offices. Jesus and Mary rule over us when we live by their standards. Besides the compassion demonstrated in the parable, they show us – among other virtues -- prayerful attentiveness, implicit honesty, and courageous love.
(Judges 9 and Matthew 19)
Fables are short stories humanizing animals or other non-human entities to deliver a moral. Most of us have heard of Aesop’s famous fables of antiquity. The reading from the Book of Judges today tells a fable about the appointment of a king for Israel. Nobler trees refuse the honor of kingship among trees so a buckthorn, which is no more than a scrub bush, assumes the office. The buckthorn represents Abimelech, the cutthroat son of Gideon, who slaughtered seventy half-brothers to secure his throne. He proves consistent in maliciousness by burning alive the people of Migdal-shechem as the reading anticipates.
The moral offered by the story is that Israel should not seek a king but accept the kingship of God. Accepting anything less will only bring heartache on the people as the full story shows. Jesus in the Gospel passage is preaching the Kingship of God as well. He begins by the familiar statement, “The Kingdom of heaven is like ...,” and proceeds to tell the parable of the workers in the vineyard. In the parable some of the workers grumble because the landowner, the God-figure in the story, chooses to pay all his workers the same salary. The point is that God would have every worker earning enough to feed his family. The grumblers insist on a more exacting form of compensation.
Today we celebrate the Queenship of Mary. This title, of course, points to the Kingship of her son Jesus Christ. These are no honorary or meaningless offices. Jesus and Mary rule over us when we live by their standards. Besides the compassion demonstrated in the parable, they show us – among other virtues -- prayerful attentiveness, implicit honesty, and courageous love.
Homilette for Tuesday, August 21, 2007
Tuesday, Memorial of St. Pius X, pope
(Judges 6)
The frank dialogue between Gideon and the Lord sounds like the script of a twentieth century play. When God assures Gideon that He is with His people, Gideon retorts cynically, if you are with us then why have we suffered so much humiliation? Actually the passage from the book of Judges read yesterday at Mass provides the reason for the lack of Israelite success. The Israelites have been unfaithful to their Covenant with God. Compromising their integrity as a people, they become easy prey to enemies.
Gideon may be talking a bit casually to God because he is not sure if the stranger before him is really the Lord. He asks for a sign which is soon given in the form of fire consuming Gideon’s sacrificial food offering. Then Gideon begins to wonder if he will have to suffer for his casualness, but God reassures him that he will be fine.
We may long to have a casual conversation with the Lord like Gideon. Why do we doubt its possibility? St. Paul will tell us that we see God face-to-face in Jesus Christ. He is present to us in the Eucharist where many around the world today are finding great solace in dialoguing with him in adoration. When we encounter him in such a way, we are likely to hear him encourage us, as he does Gideon in the reading, to take up a challenge like defending those whose plight is precarious.
(Judges 6)
The frank dialogue between Gideon and the Lord sounds like the script of a twentieth century play. When God assures Gideon that He is with His people, Gideon retorts cynically, if you are with us then why have we suffered so much humiliation? Actually the passage from the book of Judges read yesterday at Mass provides the reason for the lack of Israelite success. The Israelites have been unfaithful to their Covenant with God. Compromising their integrity as a people, they become easy prey to enemies.
Gideon may be talking a bit casually to God because he is not sure if the stranger before him is really the Lord. He asks for a sign which is soon given in the form of fire consuming Gideon’s sacrificial food offering. Then Gideon begins to wonder if he will have to suffer for his casualness, but God reassures him that he will be fine.
We may long to have a casual conversation with the Lord like Gideon. Why do we doubt its possibility? St. Paul will tell us that we see God face-to-face in Jesus Christ. He is present to us in the Eucharist where many around the world today are finding great solace in dialoguing with him in adoration. When we encounter him in such a way, we are likely to hear him encourage us, as he does Gideon in the reading, to take up a challenge like defending those whose plight is precarious.
Homilette for Monday, August 20, 2007
Memorial of St. Bernard, Abbot and Doctor of the Church
(Matthew 19)
A team of psychologists recently analyzed data of surveys given to college students over the last twenty years. They report that there is an increasing amount of narcissism among American youth. Although a positive self image is desirable, the psychologists claim that narcissism, which is an exaggerated self-image, often results in social pathology. Difficulty forming meaningful relationships, materialism, and greater likelihood of infidelity, substance abuse, and violence are all associated with narcissism. Is it any wonder then that there are few vocations today to the priesthood and religious life?
The young man in the gospel demonstrates a bit of narcissism. He appears both sincere and good-hearted as he confronts Jesus. No doubt he keeps all the commandments as he says. But eternal life for the Gospel of Matthew, and even more for the Gospel of John, means to follow Jesus. For this earnest young man at least following Jesus will require dispossessing himself of his riches to walk at Jesus’ side. But, of course, it seems too great a sacrifice for the person because he loves his riches.
Jesus’ words should test all of us. Although most of us do not have to sell all that we have for the sake of the poor, each of us is called to follow Jesus. This means listening to his words and dialoguing with him in prayer. It also includes acting with intentionality and generosity in whatever he asks of us personally. Is it hard? Maybe, but we must not forget that we are after the same goal of the rich young man. We too seek eternal life.
(Matthew 19)
A team of psychologists recently analyzed data of surveys given to college students over the last twenty years. They report that there is an increasing amount of narcissism among American youth. Although a positive self image is desirable, the psychologists claim that narcissism, which is an exaggerated self-image, often results in social pathology. Difficulty forming meaningful relationships, materialism, and greater likelihood of infidelity, substance abuse, and violence are all associated with narcissism. Is it any wonder then that there are few vocations today to the priesthood and religious life?
The young man in the gospel demonstrates a bit of narcissism. He appears both sincere and good-hearted as he confronts Jesus. No doubt he keeps all the commandments as he says. But eternal life for the Gospel of Matthew, and even more for the Gospel of John, means to follow Jesus. For this earnest young man at least following Jesus will require dispossessing himself of his riches to walk at Jesus’ side. But, of course, it seems too great a sacrifice for the person because he loves his riches.
Jesus’ words should test all of us. Although most of us do not have to sell all that we have for the sake of the poor, each of us is called to follow Jesus. This means listening to his words and dialoguing with him in prayer. It also includes acting with intentionality and generosity in whatever he asks of us personally. Is it hard? Maybe, but we must not forget that we are after the same goal of the rich young man. We too seek eternal life.
Homilette for Friday, August 17, 2007
Friday, XIX Week of Ordinary Time
(Matthew 19)
A generation ago a Protestant theologian stirred up controversy by writing a book on the sexuality of Jesus. He said that Jesus likely had a wife because marriage has always been highly valued in Jewish culture and nowhere do the gospels say that he was not married. In fact, the theologian argued that since most Jews in the first century married, the gospel writers just assumed that readers understood that Jesus was also married. Of course, the best-selling The Da Vinci Code created a much greater uproar by supposing Mary Magdalene to be Jesus’ wife.
Careful scholars, however, point to today’s gospel as a powerful argument against the likelihood that Jesus had a wife. When he talks about men renouncing marriage for the sake of the Kingdom of God, he most likely has himself in mind. After all, no one was more committed to establishing that Kingdom than he. It is also telling that when Jesus is confronted by his mother and other family members, nothing is said about a wife being with them.
Of course, just because Jesus was celibate, not all workers of the Kingdom must be so. Priests, for example, might be allowed to marry. This seems to have been the general practice in the first millennium of Christianity and perhaps it will resume at some point in the third. We have all heard several reasonable arguments to change the practice. Yet celibacy is an invaluable counter-sign in a world that greatly exaggerates sexuality. Priests and religious vowing to forego a wife or husband and family tell the world that there is a value more important than personal satisfaction. Indeed, their living the vow with integrity and happiness indicates that God’s Kingdom will exceed all human desires.
(Matthew 19)
A generation ago a Protestant theologian stirred up controversy by writing a book on the sexuality of Jesus. He said that Jesus likely had a wife because marriage has always been highly valued in Jewish culture and nowhere do the gospels say that he was not married. In fact, the theologian argued that since most Jews in the first century married, the gospel writers just assumed that readers understood that Jesus was also married. Of course, the best-selling The Da Vinci Code created a much greater uproar by supposing Mary Magdalene to be Jesus’ wife.
Careful scholars, however, point to today’s gospel as a powerful argument against the likelihood that Jesus had a wife. When he talks about men renouncing marriage for the sake of the Kingdom of God, he most likely has himself in mind. After all, no one was more committed to establishing that Kingdom than he. It is also telling that when Jesus is confronted by his mother and other family members, nothing is said about a wife being with them.
Of course, just because Jesus was celibate, not all workers of the Kingdom must be so. Priests, for example, might be allowed to marry. This seems to have been the general practice in the first millennium of Christianity and perhaps it will resume at some point in the third. We have all heard several reasonable arguments to change the practice. Yet celibacy is an invaluable counter-sign in a world that greatly exaggerates sexuality. Priests and religious vowing to forego a wife or husband and family tell the world that there is a value more important than personal satisfaction. Indeed, their living the vow with integrity and happiness indicates that God’s Kingdom will exceed all human desires.
Homilette for thursday, August 16, 2007
Thursday, XIX Week of Ordinary Time
(Joshua 3 and Matthew 18)
Thanks to Cecil B. De Mille most people know how the Bible depicts the Red Sea splitting in two so that the Israelites might escape the Egyptian charioteers. Few, however, are perhaps aware of the Jordan River parting so the God’s Chosen Ones might enter the Promised Land. The first reading today from the Book of Joshua tells this second story. The responsorial psalm also refers to it. This same psalm is part of the Liturgy of the Hours for Easter Sunday evening which helps us understand the meaning of the event in the Church’s eyes.
The Church reads the Old Testament as foretelling the person and mission of Jesus Christ. Theologians call such a reading typology. The story of the Ark of the Covenant leading the Israelites through the Jordan, for example, is a type for Christ’s bringing his followers into Paradise. Jesus is for us the Holy of Holies whose death and resurrection make it possible for us to transverse the otherwise impassible gulf between earth and heaven.
If Jesus facilitates the crossing, then what must we do? Our role in our own salvation is both nothing and everything. All that is required is that we believe in Jesus by imitating his ways. The gospel demonstrates the paradox of this challenge. You would think it would be nothing for the servant whose master has just written off his large debt to forgive the small debt of a fellow servant. But no, the servant – no doubt thinking “this is a different case” – punishes his counterpart. Likewise, just as Christ has opened the way to our salvation, so we should willingly assist others through.
(Joshua 3 and Matthew 18)
Thanks to Cecil B. De Mille most people know how the Bible depicts the Red Sea splitting in two so that the Israelites might escape the Egyptian charioteers. Few, however, are perhaps aware of the Jordan River parting so the God’s Chosen Ones might enter the Promised Land. The first reading today from the Book of Joshua tells this second story. The responsorial psalm also refers to it. This same psalm is part of the Liturgy of the Hours for Easter Sunday evening which helps us understand the meaning of the event in the Church’s eyes.
The Church reads the Old Testament as foretelling the person and mission of Jesus Christ. Theologians call such a reading typology. The story of the Ark of the Covenant leading the Israelites through the Jordan, for example, is a type for Christ’s bringing his followers into Paradise. Jesus is for us the Holy of Holies whose death and resurrection make it possible for us to transverse the otherwise impassible gulf between earth and heaven.
If Jesus facilitates the crossing, then what must we do? Our role in our own salvation is both nothing and everything. All that is required is that we believe in Jesus by imitating his ways. The gospel demonstrates the paradox of this challenge. You would think it would be nothing for the servant whose master has just written off his large debt to forgive the small debt of a fellow servant. But no, the servant – no doubt thinking “this is a different case” – punishes his counterpart. Likewise, just as Christ has opened the way to our salvation, so we should willingly assist others through.
Homilette for August 15, 2007
Solemnity of the Assumption of the Blessed Virgin Mary
(I Corinthians 15 and Luke 1)
Fr. Raymond E. Brown, a biblical scholar, was very concerned about ecumenical relations. He often reassured Protestants that what the Catholic Church claims about Mary is usually what it claims about all Christians although she was especially privileged. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from what all faithful Christians will experience at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. The “proper order” that St. Paul mentions would have Mary, the mother of Christ, being raised after him but before other women and men.
Our bodies’ destiny of glory gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. They are temples of the Holy Spirit that must not be profaned by lewd conduct. We should supplement the prescription for proper body treatment with the avoidance of excessive food and drink. While we’re at it, we might also seriously say that our bodies require exercise, rest, and a balanced diet.
We have heard the recent report of how having overweight friends sends one a message that it is all right to pile on the pounds. Of course, the resolution of this problem is not to cut ties with fat people but to model for one another healthy eating habits. One more thing: if we do tend to emulate our friends, we might make friends with the saints, especially Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of her unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could anyone imagine a better person to have as a friend?
(I Corinthians 15 and Luke 1)
Fr. Raymond E. Brown, a biblical scholar, was very concerned about ecumenical relations. He often reassured Protestants that what the Catholic Church claims about Mary is usually what it claims about all Christians although she was especially privileged. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from what all faithful Christians will experience at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. The “proper order” that St. Paul mentions would have Mary, the mother of Christ, being raised after him but before other women and men.
Our bodies’ destiny of glory gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. They are temples of the Holy Spirit that must not be profaned by lewd conduct. We should supplement the prescription for proper body treatment with the avoidance of excessive food and drink. While we’re at it, we might also seriously say that our bodies require exercise, rest, and a balanced diet.
We have heard the recent report of how having overweight friends sends one a message that it is all right to pile on the pounds. Of course, the resolution of this problem is not to cut ties with fat people but to model for one another healthy eating habits. One more thing: if we do tend to emulate our friends, we might make friends with the saints, especially Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of her unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could anyone imagine a better person to have as a friend?
Homilette for Tuesday, August 14, 2007
Tuesday, Memorial of Saint Maximilian Mary Kolbe, priest and martyr
(Matthew 18)
Pope Benedict has recently opened the possibilities of using the Tridentine Mass form. Many Catholics today still remember it as the way they attended Mass in their youth. Of course, the language of the Tridentine Mass is Latin, and the priest has its back to the congregation most of the time. In the old days, the people never responded to the calls of the priest for prayer. Rather, they just followed the action with a missal or said private prayers while the sacramental action was taking place at the altar beyond the rail.
Some of us may ask why the pope would facilitate the use of this old form. One reason may be found in the gospel today. Just as Jesus exhorts his disciples to seek out the one in a hundred sheep who goes astray, so the pope is asking priests to accommodate the few Catholics who may prefer the old rite to the new. He wants to keep the Church together in all the ways that are legitimately open to him.
Perhaps some observations are in order. First, there will not be a rush to use the old form. Most Masses will still be celebrated in the now familiar way. People should not fear that the Tridentine rite is being imposed upon them. Second, some pastors, already overburdened with work, might find that adding a Tridentine mass quite burdensome. Those who want the Tridentine rite should, therefore, be patient while the pastor searches for resources to introduce it. Finally, all Catholics might experiment with the old form again. Perhaps now that they are familiar with all the Mass parts, they might appreciate the phonetic beauty of Latin and the aesthetics of all facing in the direction of the rising sun while praying to God.
(Matthew 18)
Pope Benedict has recently opened the possibilities of using the Tridentine Mass form. Many Catholics today still remember it as the way they attended Mass in their youth. Of course, the language of the Tridentine Mass is Latin, and the priest has its back to the congregation most of the time. In the old days, the people never responded to the calls of the priest for prayer. Rather, they just followed the action with a missal or said private prayers while the sacramental action was taking place at the altar beyond the rail.
Some of us may ask why the pope would facilitate the use of this old form. One reason may be found in the gospel today. Just as Jesus exhorts his disciples to seek out the one in a hundred sheep who goes astray, so the pope is asking priests to accommodate the few Catholics who may prefer the old rite to the new. He wants to keep the Church together in all the ways that are legitimately open to him.
Perhaps some observations are in order. First, there will not be a rush to use the old form. Most Masses will still be celebrated in the now familiar way. People should not fear that the Tridentine rite is being imposed upon them. Second, some pastors, already overburdened with work, might find that adding a Tridentine mass quite burdensome. Those who want the Tridentine rite should, therefore, be patient while the pastor searches for resources to introduce it. Finally, all Catholics might experiment with the old form again. Perhaps now that they are familiar with all the Mass parts, they might appreciate the phonetic beauty of Latin and the aesthetics of all facing in the direction of the rising sun while praying to God.
Homilette for Monday, August 13, 2007
Monday, XIX Week of Ordinary Time
(Deuteronomy 10 and Matthew 17)
The first reading and the gospel today present different ways of viewing the issue of illegal immigration. In Deuteronomy Moses exhorts the people to look kindly upon aliens since they were aliens in Egypt when God took compassion on them. The gospel portrays Jesus as a law-abider even though he as much as anyone is a citizen of heaven and almost an alien on earth. He did not evade the Temple tax but paid it outright. Aliens, some will rush to conclude, should likewise not flout the laws of the country in which they find themselves, even the laws that prohibit them from being there.
So then what should our attitude toward the undocumented be? First, it might be added that this is a global problem. European countries are expelling undocumented aliens just like the United States. Even poor nations deport people from still poorer economies as they try to protect jobs for their own citizens. Governments have that responsibility, and they should not be criticized as heartless for carrying it out.
Yet Moses’ admonition to care for the alien still stands. At least this means that an undocumented person must be treated with human dignity. He or she should not be abused physically and should be afforded some kind of legal process to determine legal status. Also, when the undocumented are in urgent need, people must be allowed to give them assistance without fear of government reprisal. In establishing a policy toward immigrants governments will want to assure the welfare of its own people but this generally includes provision of opportunities for others.
(Deuteronomy 10 and Matthew 17)
The first reading and the gospel today present different ways of viewing the issue of illegal immigration. In Deuteronomy Moses exhorts the people to look kindly upon aliens since they were aliens in Egypt when God took compassion on them. The gospel portrays Jesus as a law-abider even though he as much as anyone is a citizen of heaven and almost an alien on earth. He did not evade the Temple tax but paid it outright. Aliens, some will rush to conclude, should likewise not flout the laws of the country in which they find themselves, even the laws that prohibit them from being there.
So then what should our attitude toward the undocumented be? First, it might be added that this is a global problem. European countries are expelling undocumented aliens just like the United States. Even poor nations deport people from still poorer economies as they try to protect jobs for their own citizens. Governments have that responsibility, and they should not be criticized as heartless for carrying it out.
Yet Moses’ admonition to care for the alien still stands. At least this means that an undocumented person must be treated with human dignity. He or she should not be abused physically and should be afforded some kind of legal process to determine legal status. Also, when the undocumented are in urgent need, people must be allowed to give them assistance without fear of government reprisal. In establishing a policy toward immigrants governments will want to assure the welfare of its own people but this generally includes provision of opportunities for others.
Homilette for Friday, August 10, 2007
Friday, Feast of St. Lawrence, deacon and martyr
Fifty years ago martyrs enjoyed more popularity than today. People then enjoyed hearing the following story of the martyrdom of St. Lawrence. In a gruesome way to die St. Lawrence was roasted alive. Half way through the ordeal, however, St. Lawrence joked with his executioners. “I am done on this side,” he said, “you can turn me over.” To this day this saint is always pictured with a roasting brazier like we use to barbecue hamburgers.
Nowadays martyrdom is often ridiculed. If people call us a martyr, they likely mean to pay us no compliment. Rather, they probably think that we neurotically wish to suffer. Perhaps there is wisdom in not romanticizing martyrs as was done by frequent repetition of the story St. Lawrence’s brazier. After all, we pray “deliver us from evil” precisely to avoid the terrible choice between faith and premature death.
Yet it may be that we simplistically criticize former manners for their simplicity. The story of St. Lawrence’s martyrdom at least conveys the idea that there are values dearer than physical life. Eternal life is one such value and also our faith commitments. Whether it be priesthood, religious life, marriage, or just following the teachings of Jesus, young people today have great trouble committing themselves. Stories like St. Lawrence’s joyfully accepting his death for God may help everyone embrace these higher values more readily.
Fifty years ago martyrs enjoyed more popularity than today. People then enjoyed hearing the following story of the martyrdom of St. Lawrence. In a gruesome way to die St. Lawrence was roasted alive. Half way through the ordeal, however, St. Lawrence joked with his executioners. “I am done on this side,” he said, “you can turn me over.” To this day this saint is always pictured with a roasting brazier like we use to barbecue hamburgers.
Nowadays martyrdom is often ridiculed. If people call us a martyr, they likely mean to pay us no compliment. Rather, they probably think that we neurotically wish to suffer. Perhaps there is wisdom in not romanticizing martyrs as was done by frequent repetition of the story St. Lawrence’s brazier. After all, we pray “deliver us from evil” precisely to avoid the terrible choice between faith and premature death.
Yet it may be that we simplistically criticize former manners for their simplicity. The story of St. Lawrence’s martyrdom at least conveys the idea that there are values dearer than physical life. Eternal life is one such value and also our faith commitments. Whether it be priesthood, religious life, marriage, or just following the teachings of Jesus, young people today have great trouble committing themselves. Stories like St. Lawrence’s joyfully accepting his death for God may help everyone embrace these higher values more readily.
Homilette for Thursday, August 9, 2007
Thursday, XVII Week of Ordinary Time
(Matthew 16)
We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself. He is the Son of Man; that is, the human who does God’s work. But the question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?
Peter thinks it means that Jesus is exempt from suffering. Like the son of a king will never have to wait in line to receive medical care, Jesus -- in Peter’s mind -- will never punishment by human hand. But, of course, Peter is only reflecting what most humans think when he responds, “God forbid, Lord,” to Jesus’ prophecy of his own passion. That God’s son will undergo some of the most excruciating torture imaginable still astounds us.
But Jesus’ suffering will redeem suffering. With Jesus’ passion and death, suffering is no longer necessarily a scourge. Rather than only torment and desperation, suffering can now bring eternal life. All humans know suffering, and nobody likes it. But now we can welcome it. When we suffer in loving patience with Jesus, we show our acceptance of him as Lord. His resurrection and eternal life then becomes our hope.
It is like primitive humans controlling the use of fire. For a long time they reeled from its intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it assures salvation.
(Matthew 16)
We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself. He is the Son of Man; that is, the human who does God’s work. But the question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?
Peter thinks it means that Jesus is exempt from suffering. Like the son of a king will never have to wait in line to receive medical care, Jesus -- in Peter’s mind -- will never punishment by human hand. But, of course, Peter is only reflecting what most humans think when he responds, “God forbid, Lord,” to Jesus’ prophecy of his own passion. That God’s son will undergo some of the most excruciating torture imaginable still astounds us.
But Jesus’ suffering will redeem suffering. With Jesus’ passion and death, suffering is no longer necessarily a scourge. Rather than only torment and desperation, suffering can now bring eternal life. All humans know suffering, and nobody likes it. But now we can welcome it. When we suffer in loving patience with Jesus, we show our acceptance of him as Lord. His resurrection and eternal life then becomes our hope.
It is like primitive humans controlling the use of fire. For a long time they reeled from its intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it assures salvation.
Homilette for Wednesday, August 8, 2007
Wednesday, the Memorial of St. Dominic
(Numbers 13-14)
Caleb sounds like the rambunctious voice of youth as he urges the Israelites to form an expedition into Canaan in the first reading today. The land seemed unassailable to the scouts who examined it. Perhaps Caleb’s confidence comes from the assurance that the Israelites have more than swords and shields to claim the land. God, who has accompanied them past high waters and ensuing armies, has promised them victory.
Caleb’s nerve is matched by St. Dominic’s many centuries later. In 1217 Dominic had just received papal confirmation for the Order of Preachers. He had a group of seventeen men in various stages of formation walled up in a house in Prouille, France. They had much to learn about the apostolic life, but Dominic saw the need to begin an expedition of preaching throughout the world. “Wheat stored up in bins only rots,” he told the friars as he sent them forth in different directions. With God’s help they successfully established communities and then provinces.
Often we face what appear to be daunting challenges. Sometimes it’s a diet or exercise regime that we just don’t think we are up to. Sometimes it has to do with relationships whose disruption may make life unpleasant. A woman, for example, recently had to tell her company’s administration that her supervisor was stealing company funds. Certainly her action would seem a betrayal to the thief-supervisor and, likely as well, to other employees. With prayer and perhaps some consultation, we can – like St. Dominic – boldly move ahead to do what we know to be right.
(Numbers 13-14)
Caleb sounds like the rambunctious voice of youth as he urges the Israelites to form an expedition into Canaan in the first reading today. The land seemed unassailable to the scouts who examined it. Perhaps Caleb’s confidence comes from the assurance that the Israelites have more than swords and shields to claim the land. God, who has accompanied them past high waters and ensuing armies, has promised them victory.
Caleb’s nerve is matched by St. Dominic’s many centuries later. In 1217 Dominic had just received papal confirmation for the Order of Preachers. He had a group of seventeen men in various stages of formation walled up in a house in Prouille, France. They had much to learn about the apostolic life, but Dominic saw the need to begin an expedition of preaching throughout the world. “Wheat stored up in bins only rots,” he told the friars as he sent them forth in different directions. With God’s help they successfully established communities and then provinces.
Often we face what appear to be daunting challenges. Sometimes it’s a diet or exercise regime that we just don’t think we are up to. Sometimes it has to do with relationships whose disruption may make life unpleasant. A woman, for example, recently had to tell her company’s administration that her supervisor was stealing company funds. Certainly her action would seem a betrayal to the thief-supervisor and, likely as well, to other employees. With prayer and perhaps some consultation, we can – like St. Dominic – boldly move ahead to do what we know to be right.
Homilette for Tuesday, August 7, 2007
Tuesday, XVIII Week of Ordinary Time
(Numbers 12)
Aaron and Miriam are the brother and sister of Moses. Much is written about Aaron but little about Miriam although it is likely that she had an important role in the exodus. We meet the two in the reading today griping about Moses’ wife. This seems to be a pretext, however, for a complaint that Moses is receiving all the glory while they do much of the work. They seek greater recognition for their efforts. Perhaps they feel that they will receive their due recompense when God calls all three into His presence.
God, however, has a different view of things. Moses is not only His choice for leadership but consistently shows greater virtue. Rather than consolidate power, Moses remains humble. So God chastises Miriam by inflicting her with leprosy. True to form Moses does not gloat over Miriam’s comeuppance. To the contrary, he immediately pleads to the Lord to end Miriam’s distress.
Meekness calls us to seek reconciliation among adversaries rather than standoff or subjection. It is a rare virtue in our times. Once, two couples were active leaders in Marriage Encounter. One couple judged the other as not faithfully following standard procedures. The other couple insisted they were and retreated with their following to continue doing things their way. Neither couple would give in. The former might have accepted the latter’s good intentions if not perfect compliance to somewhat arbitrary norms. The latter couple might have made more effort to adapt its ways to what was expected. Moses’ humility would have made both couples better leaders.
(Numbers 12)
Aaron and Miriam are the brother and sister of Moses. Much is written about Aaron but little about Miriam although it is likely that she had an important role in the exodus. We meet the two in the reading today griping about Moses’ wife. This seems to be a pretext, however, for a complaint that Moses is receiving all the glory while they do much of the work. They seek greater recognition for their efforts. Perhaps they feel that they will receive their due recompense when God calls all three into His presence.
God, however, has a different view of things. Moses is not only His choice for leadership but consistently shows greater virtue. Rather than consolidate power, Moses remains humble. So God chastises Miriam by inflicting her with leprosy. True to form Moses does not gloat over Miriam’s comeuppance. To the contrary, he immediately pleads to the Lord to end Miriam’s distress.
Meekness calls us to seek reconciliation among adversaries rather than standoff or subjection. It is a rare virtue in our times. Once, two couples were active leaders in Marriage Encounter. One couple judged the other as not faithfully following standard procedures. The other couple insisted they were and retreated with their following to continue doing things their way. Neither couple would give in. The former might have accepted the latter’s good intentions if not perfect compliance to somewhat arbitrary norms. The latter couple might have made more effort to adapt its ways to what was expected. Moses’ humility would have made both couples better leaders.
Homilette for Monday, August 6, 2007
The Feast of the Transfiguration
(Luke 9)
When Americans hear of a mountaintop experience, they may remember Martin Luther King, Jr.’s, famous speech. On the night before he was assassinated, Dr. King spoke of his seeing from the mountaintop white people and black people standing together for the equality of all. Such a vision enabled King to continue his quest for social justice and world peace. There were threats on his life, but the possibility of a better world made him put fear behind as he marched forward.
Much like Martin Luther King, Peter, James, and John get a glimpse of their goal on the mountaintop. In the Transfiguration they see Jesus in his glory. This revelation will keep the disciples from despair as the bloody passion unfolds. It will also assure them that what they see is true as the unheard-of resurrection erupts. Having been witnesses to Jesus’ anticipatory glory, the three chosen disciples will lead the others in the daunting task of testifying to Jesus’ salvation.
Privy to the Transfiguration through our hearing the gospel account, we too have added impetus to tell others about Jesus. No one is going to kill us for it, but nevertheless we my have to face humiliation and contempt. Jail guards used to ridicule Sunday morning visitors from a Catholic campus ministry who would offer of assistance to the incarcerated. “The ‘do-gooders’ have arrived,” they chimed. “Do-gooders” we all are because of Jesus. He makes us good, and he sends us forth to make the world a little better.
(Luke 9)
When Americans hear of a mountaintop experience, they may remember Martin Luther King, Jr.’s, famous speech. On the night before he was assassinated, Dr. King spoke of his seeing from the mountaintop white people and black people standing together for the equality of all. Such a vision enabled King to continue his quest for social justice and world peace. There were threats on his life, but the possibility of a better world made him put fear behind as he marched forward.
Much like Martin Luther King, Peter, James, and John get a glimpse of their goal on the mountaintop. In the Transfiguration they see Jesus in his glory. This revelation will keep the disciples from despair as the bloody passion unfolds. It will also assure them that what they see is true as the unheard-of resurrection erupts. Having been witnesses to Jesus’ anticipatory glory, the three chosen disciples will lead the others in the daunting task of testifying to Jesus’ salvation.
Privy to the Transfiguration through our hearing the gospel account, we too have added impetus to tell others about Jesus. No one is going to kill us for it, but nevertheless we my have to face humiliation and contempt. Jail guards used to ridicule Sunday morning visitors from a Catholic campus ministry who would offer of assistance to the incarcerated. “The ‘do-gooders’ have arrived,” they chimed. “Do-gooders” we all are because of Jesus. He makes us good, and he sends us forth to make the world a little better.
Homilette for Frinday, August 3, 2007
Friday, XVII Week of Ordinary time
(Leviticus 23)
Jews celebrate two feast days in September or early October that often escape our attention. On the first day of the seventh month of the Jewish calendar they celebrate Rosh Hashanah, their New Year. On this day the shofar or ram’s horn is blown, literally as a wake up call to the people. The wild sound reminds everyone that the Day of Judgment is coming when all have to give account for the good and evil we have done. It is as festive a day as Christmas with different kinds of special foods – fruits, honey, and the round loaf of bread symbolizing the beginning of another year.
Ten days afterward is the holiest day of the Jewish year Yom Kippur, which the reading from Leviticus refers to as the Day of Atonement. Traditionally it is thought of as the day Moses finished his forty day conference with God and brought the second set of the Commandments to the people. Seeing the golden calf, he destroyed the idol and had the people repent. Granted forgiveness, Jews to this day remember the event with this day of repentance for sins. It is also a day of heightened fasting and prayer. Most every Jew attends a synagogue service on Yom Kippur.
Christians will please Jewish acquaintances by wishing them a happy New Year on Rosh Hashanah and a blessed Yom Kippur. But these days should have more meaning for us than improving our relationships with modern Jews. We should recall how Jesus was a Jew as the gospel today makes evident. Jews are also God’s chosen people whom we have to thank for bringing us a Savior.
(Leviticus 23)
Jews celebrate two feast days in September or early October that often escape our attention. On the first day of the seventh month of the Jewish calendar they celebrate Rosh Hashanah, their New Year. On this day the shofar or ram’s horn is blown, literally as a wake up call to the people. The wild sound reminds everyone that the Day of Judgment is coming when all have to give account for the good and evil we have done. It is as festive a day as Christmas with different kinds of special foods – fruits, honey, and the round loaf of bread symbolizing the beginning of another year.
Ten days afterward is the holiest day of the Jewish year Yom Kippur, which the reading from Leviticus refers to as the Day of Atonement. Traditionally it is thought of as the day Moses finished his forty day conference with God and brought the second set of the Commandments to the people. Seeing the golden calf, he destroyed the idol and had the people repent. Granted forgiveness, Jews to this day remember the event with this day of repentance for sins. It is also a day of heightened fasting and prayer. Most every Jew attends a synagogue service on Yom Kippur.
Christians will please Jewish acquaintances by wishing them a happy New Year on Rosh Hashanah and a blessed Yom Kippur. But these days should have more meaning for us than improving our relationships with modern Jews. We should recall how Jesus was a Jew as the gospel today makes evident. Jews are also God’s chosen people whom we have to thank for bringing us a Savior.
Subscribe to:
Posts (Atom)