Memorial of the Guardian Angels
(Matthew 18:1-5;10)
We should not understand Jesus to mean that only children have guardian angels. His vision is more inclusive than that. What we have just heard is the beginning and ending of a longer passage in which Jesus issues a warning to his disciples. They are to look after weak Christians who may stray from practicing the faith. When these Christians stop praying or when they choose pleasure over doing God’s will, the disciples are to step in. If they don’t, Jesus makes clear, the disciples face dire consequences since the weak Christians have angels in direct communication with God.
Although we may console ourselves with the thought of having guardian angels to look after our welfare, we should as well hear Jesus’ warning. We who come to daily Mass are often the strong ones who must assist weaker Christians. This does not mean that we nag them but that we show them our care. We can share with them our faith in God as the one who provides full happiness. We can tell them of our concern that they too experience God’s love. We can model for them the joy of living the Gospel. Finally, we can pray for them not just once in a while but daily.
Homilette for Monday, October 1, 2007
Monday of the XXVI Week of Ordinary Time, Memorial of St. Therese of Lisieux
(Luke 9:46-50)
What is it about children that makes them like Jesus? It is hard to tell these days because childhood has changed so much. No doubt, it was different again in Jesus’ day, but there is something residual -- existent in the first century; prominent between 1850 and 1950 when, according to social commentator Neil Postman, childhood reached its acme; and still perceptible today. Children follow the directives of their parents confident that parents have their good in mind. Jesus trusted his Father just so; many adults do not.
True, we adults have the considerable task of discerning what God wants of us. But perhaps more problematic is our ego’s attempt to visualize God’s will according to its own designs. One commentator has called “the dark night of the soul” precisely releasing “our ego’s hold on the psyche” to allow for a change in our lives which will bring about a new way of understanding our relationship with God. It is the painful process of fidelity through questioning and near desperation that ends in our awareness of being God’s children doing what He tells us, confident of His love.
Although St. Therese of Lisieux enjoyed many years of religious enthusiasm, she too underwent the dreaded “dark night.” In it she evidently doubted what was to become of her after death. Yet she did not divert her attention from the Lord but faithfully lived out her vocation. Now we know that Mother Teresa of Calcutta also had a difficult trial of faith. She also did not waver in fidelity. We want to follow these little giants by continuing on the way we have chosen even when our minds turn overcast with questions.
(Luke 9:46-50)
What is it about children that makes them like Jesus? It is hard to tell these days because childhood has changed so much. No doubt, it was different again in Jesus’ day, but there is something residual -- existent in the first century; prominent between 1850 and 1950 when, according to social commentator Neil Postman, childhood reached its acme; and still perceptible today. Children follow the directives of their parents confident that parents have their good in mind. Jesus trusted his Father just so; many adults do not.
True, we adults have the considerable task of discerning what God wants of us. But perhaps more problematic is our ego’s attempt to visualize God’s will according to its own designs. One commentator has called “the dark night of the soul” precisely releasing “our ego’s hold on the psyche” to allow for a change in our lives which will bring about a new way of understanding our relationship with God. It is the painful process of fidelity through questioning and near desperation that ends in our awareness of being God’s children doing what He tells us, confident of His love.
Although St. Therese of Lisieux enjoyed many years of religious enthusiasm, she too underwent the dreaded “dark night.” In it she evidently doubted what was to become of her after death. Yet she did not divert her attention from the Lord but faithfully lived out her vocation. Now we know that Mother Teresa of Calcutta also had a difficult trial of faith. She also did not waver in fidelity. We want to follow these little giants by continuing on the way we have chosen even when our minds turn overcast with questions.
Homilette for Friday, September 28, 2007
Friday, XXV Week of Ordinary Time
(Luke 9:18-22)
Do we really mean what when we say in the “Our Father,” “Thy will be done”? Sure, as long as that will is peace in the world and bread on the table, we want it. But how about when that will includes suffering and death, are we still open to it? In the gospel today Jesus does not shirk from accepting God’s will, no matter the costs.
Jesus is praying. Such a posture in Luke signals a significant event about to take place. He asks his apostles what the people think of him. They respond, “John the Baptist,” an Elijah figure; “Elijah” himself, who was to reappear before the coming of the Christ (Messiah); or “one of the ancient prophets” in the role of Elijah. Jesus in the eye of the public, then, is the forerunner of who he really is.
Then Jesus asks the apostles their own opinion. After witnessing his exorcisms and cures as well as his transfiguration, Peter can reply without reservation. For the apostles Jesus is the Christ who has come to establish God’s kingdom on earth. This is good news, of course, but there is a tragic underside. In the process Jesus will suffer greatly and be killed. There is no way to avoid this destiny. It “must” happen because it is God’s will.
When we face serious troubles in our lives that seem encompass God’s will we should recall Jesus’ conformity to that will in this gospel. He does not whine, much less despair. Knowing that God’s will is ultimately in our favor, Jesus seems only to pray with more confidence, “Thy will be done.”
(Luke 9:18-22)
Do we really mean what when we say in the “Our Father,” “Thy will be done”? Sure, as long as that will is peace in the world and bread on the table, we want it. But how about when that will includes suffering and death, are we still open to it? In the gospel today Jesus does not shirk from accepting God’s will, no matter the costs.
Jesus is praying. Such a posture in Luke signals a significant event about to take place. He asks his apostles what the people think of him. They respond, “John the Baptist,” an Elijah figure; “Elijah” himself, who was to reappear before the coming of the Christ (Messiah); or “one of the ancient prophets” in the role of Elijah. Jesus in the eye of the public, then, is the forerunner of who he really is.
Then Jesus asks the apostles their own opinion. After witnessing his exorcisms and cures as well as his transfiguration, Peter can reply without reservation. For the apostles Jesus is the Christ who has come to establish God’s kingdom on earth. This is good news, of course, but there is a tragic underside. In the process Jesus will suffer greatly and be killed. There is no way to avoid this destiny. It “must” happen because it is God’s will.
When we face serious troubles in our lives that seem encompass God’s will we should recall Jesus’ conformity to that will in this gospel. He does not whine, much less despair. Knowing that God’s will is ultimately in our favor, Jesus seems only to pray with more confidence, “Thy will be done.”
Homilette for Thursday, September 27, 2007
Thursday, XXV Week of Ordinary Time, Commemoration of St. Vincent de Paul
(Haggai 1)
Ten years ago when the Archdiocese of Los Angeles was building its new cathedral, lay Catholics working with the very poor protested the construction. With prophetic boldness they claimed that its cost of $300 million was a needless extravagance. Confident that the Archdiocese was doing what it could to help the poor, Cardinal Mahoney proceeded with the project.
We hear of a similar tug-a-war between spending on social needs and constructing a monument to God in the reading from the prophet Haggai today. In this case, the prophet takes the side of construction. God should receive glory, he intimates, so that everyone may keep priorities in right order. Construction in such a case often has measurable social benefit. In the presence of great institutions, people produce more in order to maintain their environment.
Today we remember one of the greatest organizers on behalf of both the poor and the institutional Church. St. Vincent de Paul would tell the congregation of sisters he founded that it was quite all right for them to leave prayers to attend to the needs of the poor. He insisted that it is just going from Christ to Christ. He also championed the Church in opposition to the Jansenist heresy which limits the efficacy of grace. The Congregation of Missions, the order of priests St. Vincent founded, has also aided the Church by distinguishing itself in seminary education.
(Haggai 1)
Ten years ago when the Archdiocese of Los Angeles was building its new cathedral, lay Catholics working with the very poor protested the construction. With prophetic boldness they claimed that its cost of $300 million was a needless extravagance. Confident that the Archdiocese was doing what it could to help the poor, Cardinal Mahoney proceeded with the project.
We hear of a similar tug-a-war between spending on social needs and constructing a monument to God in the reading from the prophet Haggai today. In this case, the prophet takes the side of construction. God should receive glory, he intimates, so that everyone may keep priorities in right order. Construction in such a case often has measurable social benefit. In the presence of great institutions, people produce more in order to maintain their environment.
Today we remember one of the greatest organizers on behalf of both the poor and the institutional Church. St. Vincent de Paul would tell the congregation of sisters he founded that it was quite all right for them to leave prayers to attend to the needs of the poor. He insisted that it is just going from Christ to Christ. He also championed the Church in opposition to the Jansenist heresy which limits the efficacy of grace. The Congregation of Missions, the order of priests St. Vincent founded, has also aided the Church by distinguishing itself in seminary education.
Homilette for Wednesday, September 26, 2007
Wednesday, XXV Week of Ordinary Time
(Luke 9)
A group of Peace Corps Volunteer trainees were once left individually in villages surrounding a city in Malaysia. The trainers provided the volunteers with little more than carfare back to the training center. It was a Sunday afternoon around midday so most of the villagers were at home preparing to eat. That evening when the volunteers regrouped, most of them told stories of gracious hospitality. The people of the villages invited them to their homes for dinner and often drove the volunteers back to the center.
In today’s gospel Jesus sends his apostles out in a similar way. They, however, are to bring nothing with them “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they have something for the people – release from demons, cures of diseases, and the good news of God’s kingdom. Like the Peace Corps volunteers they will share stories of success.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people – and certainly church workers – strive to avert risks. The credit card has long served as a way never to be caught without money. Now, of course, with the cellular telephone help is always only a few pushed buttons away. Of course, we have compiled many more resources – generous insurance policies, for example – that meet most every contingency. We may defend this coverage as prudential, but at the same time we wonder if they eliminate an essential element of Jesus’ apostleship.
(Luke 9)
A group of Peace Corps Volunteer trainees were once left individually in villages surrounding a city in Malaysia. The trainers provided the volunteers with little more than carfare back to the training center. It was a Sunday afternoon around midday so most of the villagers were at home preparing to eat. That evening when the volunteers regrouped, most of them told stories of gracious hospitality. The people of the villages invited them to their homes for dinner and often drove the volunteers back to the center.
In today’s gospel Jesus sends his apostles out in a similar way. They, however, are to bring nothing with them “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they have something for the people – release from demons, cures of diseases, and the good news of God’s kingdom. Like the Peace Corps volunteers they will share stories of success.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people – and certainly church workers – strive to avert risks. The credit card has long served as a way never to be caught without money. Now, of course, with the cellular telephone help is always only a few pushed buttons away. Of course, we have compiled many more resources – generous insurance policies, for example – that meet most every contingency. We may defend this coverage as prudential, but at the same time we wonder if they eliminate an essential element of Jesus’ apostleship.
Homilette for Tuesday, September 25, 2007
Tuesday, XXV Week of Ordinary Time
(Luke 8)
We still tell the parents of the married couple at a wedding that they are not losing a daughter or son, but gaining one or the other. In the gospel today Jesus indicates that his mother is not losing a son gaining a whole host of children.
At first reading it may appear that Jesus is distancing himself from Mary. He says rather tersely that his mother and brother “are those who hear the word of God and act on it.” But recollection of the beginning of this Gospel According to Luke highlights Mary as a preeminent hearer of and actor on the word of God. She willingly accepts the angel’s message that she is to be the mother of the Savior. Likewise, she makes haste to visit her kinswoman Elizabeth when the angel also notes the latter’s miraculous pregnancy.
Still the thrust of this passage is not so much Mary’s being named the mother of Jesus as we being designated his brothers and sisters. We should note that this relationship is not attributed to everyone. No, to qualify as a member of the family of Jesus we must listen to the word of God with our hearts and act on it with our whole lives.
(Luke 8)
We still tell the parents of the married couple at a wedding that they are not losing a daughter or son, but gaining one or the other. In the gospel today Jesus indicates that his mother is not losing a son gaining a whole host of children.
At first reading it may appear that Jesus is distancing himself from Mary. He says rather tersely that his mother and brother “are those who hear the word of God and act on it.” But recollection of the beginning of this Gospel According to Luke highlights Mary as a preeminent hearer of and actor on the word of God. She willingly accepts the angel’s message that she is to be the mother of the Savior. Likewise, she makes haste to visit her kinswoman Elizabeth when the angel also notes the latter’s miraculous pregnancy.
Still the thrust of this passage is not so much Mary’s being named the mother of Jesus as we being designated his brothers and sisters. We should note that this relationship is not attributed to everyone. No, to qualify as a member of the family of Jesus we must listen to the word of God with our hearts and act on it with our whole lives.
Homilette for Monday, September 24, 2007
Monday, XXV Week of Ordinary Time
(Ezra 1)
There is hardly anything but tension today between Iran (modern Persia) and Israel (the Jewish state that incorporates most of the former Kingdoms of Judah and of Israel). The first reading from the prophet Ezra reminds us that relations were not always strained. In fact, with a history so long that it astounds the mind, Iran and Israel have had many ups and downs together. The peak recounted in our reading shows the king of Persia promoting the reestablishment of the Temple, the center of Jewish life.
Although the events narrated in the reading take place four hundred years before Christ, we Christians still read them as prefatory to his coming. The recognition of the Jewish God by a foreign king and the cooperation of different peoples to rebuild a great monument to that God anticipate the age of Jesus. With the push still being generated by his paschal experience people at the ends of the earth have come to praise God’s name. Likewise, individual Christians everywhere form new temples created through the love which the Holy Spirit deposits in their hearts.
We can also read the text as a sign of hope in this time of near crisis. Iranian leaders have threatened to drive Israel into the sea. But Israel has the military power to demolish Iran which it swaggers from time to time. If war breaks out between the two powers, there can hardly be a prosperous future for both nations. Therefore, we pray that the fraternity between the two peoples demonstrated in the reading reappears without armed hostilities.
(Ezra 1)
There is hardly anything but tension today between Iran (modern Persia) and Israel (the Jewish state that incorporates most of the former Kingdoms of Judah and of Israel). The first reading from the prophet Ezra reminds us that relations were not always strained. In fact, with a history so long that it astounds the mind, Iran and Israel have had many ups and downs together. The peak recounted in our reading shows the king of Persia promoting the reestablishment of the Temple, the center of Jewish life.
Although the events narrated in the reading take place four hundred years before Christ, we Christians still read them as prefatory to his coming. The recognition of the Jewish God by a foreign king and the cooperation of different peoples to rebuild a great monument to that God anticipate the age of Jesus. With the push still being generated by his paschal experience people at the ends of the earth have come to praise God’s name. Likewise, individual Christians everywhere form new temples created through the love which the Holy Spirit deposits in their hearts.
We can also read the text as a sign of hope in this time of near crisis. Iranian leaders have threatened to drive Israel into the sea. But Israel has the military power to demolish Iran which it swaggers from time to time. If war breaks out between the two powers, there can hardly be a prosperous future for both nations. Therefore, we pray that the fraternity between the two peoples demonstrated in the reading reappears without armed hostilities.
Homilette for Friday, September 21, 2007
The Feast of St. Matthew
(Matthew 9)
The other day a social worker in a Catholic nursing home was doing what we might call “gospel therapy” on residents. She read the first part of a verse expecting the resident to complete it. It was amazing how many of the verses the aged resident knew so well that his response was automatic. For example, she might have said, “I am the way.” And the respondent would supply, “And the truth and the life.” Of course, the worker started verses from the Gospel According to Matthew which are etched in the resident’s memory like: “Blessed are the poor in spirit...”; “Come after me and I will make you...”; “Amen, I say to you, whatever you did for one of these least brothers of mine...”
As with the other gospels we know little with certainty about the background of Matthew’s. Because its Greek language is refined, someone schooled in that language, and not in Hebrew, probably wrote it. Since it refers to the destruction of the Temple which occurred in the year 70 A.D., it was composed after that date. Its familiarity with the Jewish Scripture and customs suggests that the author intended it for a community with Jewish roots.
In the Gospel passage selected for today feast, Jesus characteristically quotes the Old Testament. The evangelist Matthew alters those words a bit, however. Where the prophet Hosea says that God wants mercy more than sacrifice, Jesus is quoted as saying that God wants mercy and not sacrifice. Whatever Jesus’ original words were, he also expresses his purpose for coming to the world. We should take them to heart because they contain the key to salvation. Let me begin the verse and have you complete it for yourselves: “I did not come to call the righteous...”
(Matthew 9)
The other day a social worker in a Catholic nursing home was doing what we might call “gospel therapy” on residents. She read the first part of a verse expecting the resident to complete it. It was amazing how many of the verses the aged resident knew so well that his response was automatic. For example, she might have said, “I am the way.” And the respondent would supply, “And the truth and the life.” Of course, the worker started verses from the Gospel According to Matthew which are etched in the resident’s memory like: “Blessed are the poor in spirit...”; “Come after me and I will make you...”; “Amen, I say to you, whatever you did for one of these least brothers of mine...”
As with the other gospels we know little with certainty about the background of Matthew’s. Because its Greek language is refined, someone schooled in that language, and not in Hebrew, probably wrote it. Since it refers to the destruction of the Temple which occurred in the year 70 A.D., it was composed after that date. Its familiarity with the Jewish Scripture and customs suggests that the author intended it for a community with Jewish roots.
In the Gospel passage selected for today feast, Jesus characteristically quotes the Old Testament. The evangelist Matthew alters those words a bit, however. Where the prophet Hosea says that God wants mercy more than sacrifice, Jesus is quoted as saying that God wants mercy and not sacrifice. Whatever Jesus’ original words were, he also expresses his purpose for coming to the world. We should take them to heart because they contain the key to salvation. Let me begin the verse and have you complete it for yourselves: “I did not come to call the righteous...”
Homilette for Thursday, September 20, 2007
Thursday, XXIV Week of Ordinary Time
(Luke 7)
We may think of Jesus as unfriendly toward all Pharisees, but this is not the case. True, he does chastise some in the gospels, but he also eats with others. He really has a lot in common with Pharisees. Like them Jesus is a layman, learned in the Law, who teaches in synagogues and exerts every effort to live righteously. Nothing should seem peculiar, therefore, in Jesus’ entering a Pharisee’s home in the gospel today.
Simon, the Pharisee, becomes scandalized when Jesus allows a notoriously sinful woman to wash his feet with her tears and dry them with her hair. Although he is too proper to say it out loud, Simon sees Jesus’ indulgence as evidence that he is not a true prophet. A prophet, he thinks, would see into a person’s heart to know if she or he is worthy. But Simon is dead wrong. Jesus shows himself to be a prophet on two counts. First, he knows the woman to be repentant and thus receptive of God’s grace. Second, he reads the hypocrisy of Simon’s heart that criticizes too much and loves too little.
Jesus demonstrates God’s mercy as he forgives the woman of her sins and enlightens Simon of his. He is not too proper to call Simon to task for hypocrisy, but he does not indignantly walk away from him. We pray with complete confidence that he will treat us as graciously. As church-goers, we are susceptible to the sin of hypocrisy. When we criticize others unjustly, may Christ remind us of the sin that we commit and may he then offer us opportunities to show our love for him.
(Luke 7)
We may think of Jesus as unfriendly toward all Pharisees, but this is not the case. True, he does chastise some in the gospels, but he also eats with others. He really has a lot in common with Pharisees. Like them Jesus is a layman, learned in the Law, who teaches in synagogues and exerts every effort to live righteously. Nothing should seem peculiar, therefore, in Jesus’ entering a Pharisee’s home in the gospel today.
Simon, the Pharisee, becomes scandalized when Jesus allows a notoriously sinful woman to wash his feet with her tears and dry them with her hair. Although he is too proper to say it out loud, Simon sees Jesus’ indulgence as evidence that he is not a true prophet. A prophet, he thinks, would see into a person’s heart to know if she or he is worthy. But Simon is dead wrong. Jesus shows himself to be a prophet on two counts. First, he knows the woman to be repentant and thus receptive of God’s grace. Second, he reads the hypocrisy of Simon’s heart that criticizes too much and loves too little.
Jesus demonstrates God’s mercy as he forgives the woman of her sins and enlightens Simon of his. He is not too proper to call Simon to task for hypocrisy, but he does not indignantly walk away from him. We pray with complete confidence that he will treat us as graciously. As church-goers, we are susceptible to the sin of hypocrisy. When we criticize others unjustly, may Christ remind us of the sin that we commit and may he then offer us opportunities to show our love for him.
Homilette for Wednesday, September 19, 2007
Wednesday, XXIV Week of Ordinary Time
(Luke 7)
The movie Guess Who’s Coming to Dinner appeared in the 1960s when interracial couples were a rarity. The dinner guest was an African-American who wanted to marry his white hosts’ daughter. The plot moves around the father’s resistance to the marriage. Today we would admonish people who disapprove of a marriage solely because the couple belongs to different races. And we would condemn outright the refusal to eat with members of different races. Nevertheless, we should understand that such social conventions as the separation of the races in the past were based on more than prejudice and hatred. In the gospel today we see Jesus trying to break through the social conventions of his time to bring his people to a greater wisdom.
Jesus chastises the people for not accepting either John the Baptist who ate with no one or himself who seemed willing to eat with anyone. These people are Jews, of course, who are particularly attentive to table fellowship. They are supposed to share table with Jews in good standing as a matter of communal fellowship. The fact that John does not eat or drink like regular Jews makes his prophecy questionable in their eyes. The people question Jesus’ prophetic legitimacy as well for eating and drinking seemingly to an excess with sinners, people considered outside the pale of table fellowship.
But both John and Jesus possess a wisdom that runs deeper than social conventions. John’s austerity is a prophet’s call of the people to God’s holiness. It is an extreme position that is meant to witness how great the need is for reform. Jesus’ extension of himself to outcasts shows God’s special concern for sinners. Jesus does not conform to their ways but invites them to return to God’s. His words at the end of the passage “wisdom is vindicated by all her children” tell us that those who can appreciate what John and Jesus are doing will move beyond social conventions to true righteousness.
(Luke 7)
The movie Guess Who’s Coming to Dinner appeared in the 1960s when interracial couples were a rarity. The dinner guest was an African-American who wanted to marry his white hosts’ daughter. The plot moves around the father’s resistance to the marriage. Today we would admonish people who disapprove of a marriage solely because the couple belongs to different races. And we would condemn outright the refusal to eat with members of different races. Nevertheless, we should understand that such social conventions as the separation of the races in the past were based on more than prejudice and hatred. In the gospel today we see Jesus trying to break through the social conventions of his time to bring his people to a greater wisdom.
Jesus chastises the people for not accepting either John the Baptist who ate with no one or himself who seemed willing to eat with anyone. These people are Jews, of course, who are particularly attentive to table fellowship. They are supposed to share table with Jews in good standing as a matter of communal fellowship. The fact that John does not eat or drink like regular Jews makes his prophecy questionable in their eyes. The people question Jesus’ prophetic legitimacy as well for eating and drinking seemingly to an excess with sinners, people considered outside the pale of table fellowship.
But both John and Jesus possess a wisdom that runs deeper than social conventions. John’s austerity is a prophet’s call of the people to God’s holiness. It is an extreme position that is meant to witness how great the need is for reform. Jesus’ extension of himself to outcasts shows God’s special concern for sinners. Jesus does not conform to their ways but invites them to return to God’s. His words at the end of the passage “wisdom is vindicated by all her children” tell us that those who can appreciate what John and Jesus are doing will move beyond social conventions to true righteousness.
Homilette for Tuesday, September 18, 2007
Tuesday, XXIV Week of Ordinary Time
(I Timothy 3)
Pope John Paul II raised the ire of many when he judged that the Church cannot ordain women to the priesthood. His call that the question not be discussed seemed to salt the newly opened wounds of those who see the issue as a matter of human rights. He probably only wanted to limit everyone’s frustration, but significantly he never said that ordaining women deacons is out of the question. Proponents of women deacons will find some support in today’s first reading.
Where the First Letter to Timothy speaks of deacons, it first refers to males but their role is indeterminate. Are they ordained to administer the sacraments as we have in the Church today? Or are they principally table servers as the word “deacon” implies? The text is not clear either in its reference to women. Are they the deacons’ wives, or are they women who share equally in the ministry of the diaconate with the men? At least one biblical authority believes that the latter is the more probable case.
So this reading may refer to ordained or non-ordained deacons and to women who are deacons or deacons’ wives. It will take far more than these few lines to determine whether women should be ordained to the diaconate. We trust that the pope will decide on the issue in truth, and we pray that the people will accept that decision in faith. We might also add that whether as deacons or in some other capacity women’s visibility and audibility in church should enhance everyone’s appreciation for the glory of God.
(I Timothy 3)
Pope John Paul II raised the ire of many when he judged that the Church cannot ordain women to the priesthood. His call that the question not be discussed seemed to salt the newly opened wounds of those who see the issue as a matter of human rights. He probably only wanted to limit everyone’s frustration, but significantly he never said that ordaining women deacons is out of the question. Proponents of women deacons will find some support in today’s first reading.
Where the First Letter to Timothy speaks of deacons, it first refers to males but their role is indeterminate. Are they ordained to administer the sacraments as we have in the Church today? Or are they principally table servers as the word “deacon” implies? The text is not clear either in its reference to women. Are they the deacons’ wives, or are they women who share equally in the ministry of the diaconate with the men? At least one biblical authority believes that the latter is the more probable case.
So this reading may refer to ordained or non-ordained deacons and to women who are deacons or deacons’ wives. It will take far more than these few lines to determine whether women should be ordained to the diaconate. We trust that the pope will decide on the issue in truth, and we pray that the people will accept that decision in faith. We might also add that whether as deacons or in some other capacity women’s visibility and audibility in church should enhance everyone’s appreciation for the glory of God.
Homilette for Monday, September 17, 2007
Monday, XXIV Week of Ordinary Time
(Luke 7)
Have you ever wished you could meet Jesus? Perhaps we hear ourselves saying, “If I only could meet him face to face, then I would not have any doubt.” Certainly having a personal encounter with Jesus would lift our spirits. In a fantasy entitled A Day with a Perfect Stranger a woman takes a seat on an airplane between two men one of whom is Jesus. The companion by the window chides her for not supporting her husband’s newly found faith. The man in the aisle seat leaves the armrest for the woman to use. Which of the two men do you suppose is Jesus?
In the gospel passage the centurion remarkably never meets the Lord. He sends Jewish elders to make his request for the healing of his servant. It is not that he considers himself more important than Jesus. As a matter of fact, his reasoning is quite the opposite. He does not want to bother Jesus with having to make the necessary courtesies to greet a foreign official. Yet the centurion believes in Jesus’ saving power, even from a distance. Jesus, of course, grants the centurion’s request as faith assures.
We may not have the personal encounter with Jesus that our hearts desire. But we do have his blessing as surely as the centurion in the gospel. In this Mass we listen to his words encouraging us to trust in him. We also touch him and hold him inside ourselves in the reception of the Eucharist. Jesus does more than let us use an armrest. He gives himself for us to lean on.
(Luke 7)
Have you ever wished you could meet Jesus? Perhaps we hear ourselves saying, “If I only could meet him face to face, then I would not have any doubt.” Certainly having a personal encounter with Jesus would lift our spirits. In a fantasy entitled A Day with a Perfect Stranger a woman takes a seat on an airplane between two men one of whom is Jesus. The companion by the window chides her for not supporting her husband’s newly found faith. The man in the aisle seat leaves the armrest for the woman to use. Which of the two men do you suppose is Jesus?
In the gospel passage the centurion remarkably never meets the Lord. He sends Jewish elders to make his request for the healing of his servant. It is not that he considers himself more important than Jesus. As a matter of fact, his reasoning is quite the opposite. He does not want to bother Jesus with having to make the necessary courtesies to greet a foreign official. Yet the centurion believes in Jesus’ saving power, even from a distance. Jesus, of course, grants the centurion’s request as faith assures.
We may not have the personal encounter with Jesus that our hearts desire. But we do have his blessing as surely as the centurion in the gospel. In this Mass we listen to his words encouraging us to trust in him. We also touch him and hold him inside ourselves in the reception of the Eucharist. Jesus does more than let us use an armrest. He gives himself for us to lean on.
Homilette for Friday, September 14, 2007
Feast of the Exaltation of the Holy Cross
(John 3)
Beholding jeweled crosses and hearing how perfect the cross is as geometric design, we have difficulty contemplating its scandal for early Christians. It is said that people mocked the first followers of Jesus when they found out that he was nailed to a cross. We might as easily chide a teenager today for idolizing a rock star. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome suffering. We do not consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
The gospel today curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is lifted up twice – first on the cross and then in the resurrection. Either time when we look on him with faith, we find ourselves in the magnetic field of salvation.
However, faith is more than paying lip service that Jesus died on the cross and rose from the dead. Faith indicates our willingness to make sacrifices for his sake. But the cross in its utter barbarity, as much as the resurrection in its sheer magnificence, indicates that faith in Christ, and not in the quality or quantity of our works, brings salvation. As when we were little children with nothing to repay our relatives for the gifts they brought us at Christmas, we cannot earn eternal life. We can only say, “Thank you, thank you, thank you” for his death on the cross.
(John 3)
Beholding jeweled crosses and hearing how perfect the cross is as geometric design, we have difficulty contemplating its scandal for early Christians. It is said that people mocked the first followers of Jesus when they found out that he was nailed to a cross. We might as easily chide a teenager today for idolizing a rock star. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome suffering. We do not consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
The gospel today curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is lifted up twice – first on the cross and then in the resurrection. Either time when we look on him with faith, we find ourselves in the magnetic field of salvation.
However, faith is more than paying lip service that Jesus died on the cross and rose from the dead. Faith indicates our willingness to make sacrifices for his sake. But the cross in its utter barbarity, as much as the resurrection in its sheer magnificence, indicates that faith in Christ, and not in the quality or quantity of our works, brings salvation. As when we were little children with nothing to repay our relatives for the gifts they brought us at Christmas, we cannot earn eternal life. We can only say, “Thank you, thank you, thank you” for his death on the cross.
Homilette for Thursday, September 13, 2007
Thursday, the Memorial of St. John Chrysostom
(Luke 6)
When is a victim not a victim? The answer is when the victim chooses to stand up and take control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually passive and helpless. They neither resist nor do they collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are victimized. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
(Luke 6)
When is a victim not a victim? The answer is when the victim chooses to stand up and take control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually passive and helpless. They neither resist nor do they collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are victimized. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
Homilette for Wednesday, September 12, 2007
Wednesday, XXIII Week of Ordinary Time
(Luke 6)
In the gospel today Jesus almost sounds like Jesse Jackson or Al Sharpton giving a harangue about economic justice. We might wish we could hold the mute button on him for awhile. But he is the Lord and definitely has something to say for us that will transcend the speech of other prophets which Jackson and Sharpton may legitimately be.
Jesus is addressing on one hand those who experience serious deprivations. He is talking to the poor who barely get by with what they have and to the mourning who experience loss continually. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he is talking to his disciples or future disciples who suffer hardships to follow Jesus. Is there a way to insulate oneself from deprivation and still follow Jesus? Although there will be wealthy followers, even they will know sacrifice in order to follow Jesus.
Of course, Jesus does not limit his address to the have-nots but pronounces some choice words to the haves as well. Their future is bleak, he tells them, if they do not use what they have for the good of the needy. Jesus in this gospel does not condemn the rich, the sated, the joyful, and the well spoken of for being as they are but only when they selfishly horde what they have. Jesus relates the same lesson that we find in the legend of King Midas. The god Dionysius gave Midas the choice of anything he wanted. The king foolishly asked that whatever he touched be turned into gold. When the wish was granted, King Midas came to lament it because he found that he could not enjoy anything. All the food, comforts, even friends turned into the affectionless, inedible, durable metal.
(Luke 6)
In the gospel today Jesus almost sounds like Jesse Jackson or Al Sharpton giving a harangue about economic justice. We might wish we could hold the mute button on him for awhile. But he is the Lord and definitely has something to say for us that will transcend the speech of other prophets which Jackson and Sharpton may legitimately be.
Jesus is addressing on one hand those who experience serious deprivations. He is talking to the poor who barely get by with what they have and to the mourning who experience loss continually. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he is talking to his disciples or future disciples who suffer hardships to follow Jesus. Is there a way to insulate oneself from deprivation and still follow Jesus? Although there will be wealthy followers, even they will know sacrifice in order to follow Jesus.
Of course, Jesus does not limit his address to the have-nots but pronounces some choice words to the haves as well. Their future is bleak, he tells them, if they do not use what they have for the good of the needy. Jesus in this gospel does not condemn the rich, the sated, the joyful, and the well spoken of for being as they are but only when they selfishly horde what they have. Jesus relates the same lesson that we find in the legend of King Midas. The god Dionysius gave Midas the choice of anything he wanted. The king foolishly asked that whatever he touched be turned into gold. When the wish was granted, King Midas came to lament it because he found that he could not enjoy anything. All the food, comforts, even friends turned into the affectionless, inedible, durable metal.
Homilette for Tuesday, September 11, 2007
Tuesday, XXIII Week of Ordinary Time
(Colossians 2)
Paul uses several terms suggestive of carnal desire in the reading from the Letter to the Colossians today. Lest we think that sexual gratification is a peculiarly contemporary challenge, Paul reminds us that it has long caused human undoing. He speaks of “seductive” philosophy that can “captivate” and the need of “stripping off the carnal body” through a “circumcision” of “flesh.” People often allow wealth or power to undermine their stability, but sexual flights are more likely to unmoor humans from families and bob precariously on the sea of oblivion.
Christ offers us the way to salvation from this relentless urge. Paul urges us to anchor ourselves in him. “Rooted” in Christ we can stand up to desire choosing in its face what will truly bring us happiness. One young woman talked about the time she almost submitted to the desire for sex outside marriage but somehow found the courage to stop. Since that day, she said, she has worn a ring to hold the place where her wedding band will go to remind her of the gift she is saving for her future husband.
With the Internet sexual fantasies float freer than ever. If we are to overcome them we need to turn to Christ who is even more omnipresent. Assured of his love for us by his death on the cross, we will want to live for him. Not for sex or wealth or power, we will want to live for Christ.
(Colossians 2)
Paul uses several terms suggestive of carnal desire in the reading from the Letter to the Colossians today. Lest we think that sexual gratification is a peculiarly contemporary challenge, Paul reminds us that it has long caused human undoing. He speaks of “seductive” philosophy that can “captivate” and the need of “stripping off the carnal body” through a “circumcision” of “flesh.” People often allow wealth or power to undermine their stability, but sexual flights are more likely to unmoor humans from families and bob precariously on the sea of oblivion.
Christ offers us the way to salvation from this relentless urge. Paul urges us to anchor ourselves in him. “Rooted” in Christ we can stand up to desire choosing in its face what will truly bring us happiness. One young woman talked about the time she almost submitted to the desire for sex outside marriage but somehow found the courage to stop. Since that day, she said, she has worn a ring to hold the place where her wedding band will go to remind her of the gift she is saving for her future husband.
With the Internet sexual fantasies float freer than ever. If we are to overcome them we need to turn to Christ who is even more omnipresent. Assured of his love for us by his death on the cross, we will want to live for him. Not for sex or wealth or power, we will want to live for Christ.
Homilette for Monday, September 10, 2007
Monday, XXIII Week of Ordinary Time
(Colossians 1-2)
The first reading contains Paul’s mystical pronouncement that he makes up in his own sufferings what is lacking in Christ’s. Some, finding scandalous the idea that anything might be missing in Christ’s passion, may call for a retranslation. Wiser minds, however, assume that Paul does not mean that there is anything deficient about Christ’s suffering and death. It is only that Christians as part of his body have the opportunity to suffer patiently with him for the benefit of others.
Suffering is multi-dimensional. Physical pain hurts, but it is not necessarily the worse of sufferings. Mental pain – guilt, abandonment, worry – can be more trying. On the cross in the Gospels of Matthew and Mark Jesus suffers both kinds to the limit. The scourging and the nailing were no doubt excruciating, but these inflictions seem to be eclipsed in the picture which these two gospels paint of complete desertion. Everyone taunts Jesus. One commentator says even the offer of wine is meant only to prolong his agony. No friend is at hand to offer support. Jesus even feels the absence of his Father as he cries out, “My God, my God, why have you abandoned me?”
None of us escapes the troubles and turmoil of life perhaps aggravated by loneliness and depression. It has always been Catholic to say, “I will offer it up.” The words are not sanctimonious if we keep in mind Jesus on the cross or Paul in prison praying for the communities he evangelized. Accepted patiently and prayerfully, our suffering also may contribute to the salvation of the world.
(Colossians 1-2)
The first reading contains Paul’s mystical pronouncement that he makes up in his own sufferings what is lacking in Christ’s. Some, finding scandalous the idea that anything might be missing in Christ’s passion, may call for a retranslation. Wiser minds, however, assume that Paul does not mean that there is anything deficient about Christ’s suffering and death. It is only that Christians as part of his body have the opportunity to suffer patiently with him for the benefit of others.
Suffering is multi-dimensional. Physical pain hurts, but it is not necessarily the worse of sufferings. Mental pain – guilt, abandonment, worry – can be more trying. On the cross in the Gospels of Matthew and Mark Jesus suffers both kinds to the limit. The scourging and the nailing were no doubt excruciating, but these inflictions seem to be eclipsed in the picture which these two gospels paint of complete desertion. Everyone taunts Jesus. One commentator says even the offer of wine is meant only to prolong his agony. No friend is at hand to offer support. Jesus even feels the absence of his Father as he cries out, “My God, my God, why have you abandoned me?”
None of us escapes the troubles and turmoil of life perhaps aggravated by loneliness and depression. It has always been Catholic to say, “I will offer it up.” The words are not sanctimonious if we keep in mind Jesus on the cross or Paul in prison praying for the communities he evangelized. Accepted patiently and prayerfully, our suffering also may contribute to the salvation of the world.
Homilette for Friday, September 7, 2007
Friday, XXII Week of Ordinary Time
(I Colossians)
An icon of Christ hangs in a Benedictine monastery in Oceanside, California. It describes with visual images what the first reading relates with words. Christ is clothed in white like a new-born infant or, more to the point, like one appearing in glory. His wounds are covered with stars to show that he was dead but has come back to life. On the halo surrounding his head are the Greek letters ho on which mean “the (one) being” above all others. He has a compassionate face with eyes that seem to see to the bottom of the soul looking at him. His torso glimpsed by an opening in the white cloth is strong but not overpoweringly arrogant. He poises his right hand to make a blessing or, perhaps, a judgment. His left hand holds a book, obviously the Scriptures, with just one word shown pax (peace), showing that he has reconciled all things to himself. Seated on a throne with a with a blue pedestal indicated royalty, he leaves the impression of ruling over the whole world, especially its largest entity, the Pacific Ocean.
Christ commands our confidence. Sometimes tossed by the vagaries of life we waver in our allegiance. We have to cling to him with steadfast love. Recently writings left by Mother Teresa have revealed that she also was not spared doubts and inner turmoil. Yet she remained loyal to Christ to the end of her life. Each day she rose for meditation at 4:30 a.m. Even in fame and old age she did not cease tending to the needs of the poorest. As already evidenced by miracles in her name, Christ has brought her home to eternal life.
(I Colossians)
An icon of Christ hangs in a Benedictine monastery in Oceanside, California. It describes with visual images what the first reading relates with words. Christ is clothed in white like a new-born infant or, more to the point, like one appearing in glory. His wounds are covered with stars to show that he was dead but has come back to life. On the halo surrounding his head are the Greek letters ho on which mean “the (one) being” above all others. He has a compassionate face with eyes that seem to see to the bottom of the soul looking at him. His torso glimpsed by an opening in the white cloth is strong but not overpoweringly arrogant. He poises his right hand to make a blessing or, perhaps, a judgment. His left hand holds a book, obviously the Scriptures, with just one word shown pax (peace), showing that he has reconciled all things to himself. Seated on a throne with a with a blue pedestal indicated royalty, he leaves the impression of ruling over the whole world, especially its largest entity, the Pacific Ocean.
Christ commands our confidence. Sometimes tossed by the vagaries of life we waver in our allegiance. We have to cling to him with steadfast love. Recently writings left by Mother Teresa have revealed that she also was not spared doubts and inner turmoil. Yet she remained loyal to Christ to the end of her life. Each day she rose for meditation at 4:30 a.m. Even in fame and old age she did not cease tending to the needs of the poorest. As already evidenced by miracles in her name, Christ has brought her home to eternal life.
Homilette for Thursday, September 6, 2007
Thursday, XXII Week of Ordinary Time
(Colossians 1 and Luke 5)
The Scripture readings today use two powerful images for sin. In the Letter to the Colossians sin is darkness which blurs life’s goal. In the Gospel of Luke sin is the depths of the sea which entrap us from proceeding to that goal. In our parish sin keeps two sons from working to assist their mother at home and to support the children that they have engendered.
Jesus has come to deliver us from sin. He is the light to dispel the darkness like an enormous lantern in a lighthouse that guides ships to ports. He is also the director of fishermen who cast nets deep into the sea to bring home food for humans.
Often, however, we have difficulty leaving sinful ways. Peter in the gospel tells the Lord to depart from him. He may just feel unworthy but also he may not want to accept quite yet the grace that will make him worthy. Sinners’ taking responsibility for past actions often means making uncomfortable adjustments in their lives. Imagine the burden of paying child support because of selfish sexual activity that parts of society foolishly see as fun. But such needless worry itself approaches sin. Repenting sin means receiving Christ as our soul companion – a gift worth all the gold and silver submerged at the bottom of the seas.
(Colossians 1 and Luke 5)
The Scripture readings today use two powerful images for sin. In the Letter to the Colossians sin is darkness which blurs life’s goal. In the Gospel of Luke sin is the depths of the sea which entrap us from proceeding to that goal. In our parish sin keeps two sons from working to assist their mother at home and to support the children that they have engendered.
Jesus has come to deliver us from sin. He is the light to dispel the darkness like an enormous lantern in a lighthouse that guides ships to ports. He is also the director of fishermen who cast nets deep into the sea to bring home food for humans.
Often, however, we have difficulty leaving sinful ways. Peter in the gospel tells the Lord to depart from him. He may just feel unworthy but also he may not want to accept quite yet the grace that will make him worthy. Sinners’ taking responsibility for past actions often means making uncomfortable adjustments in their lives. Imagine the burden of paying child support because of selfish sexual activity that parts of society foolishly see as fun. But such needless worry itself approaches sin. Repenting sin means receiving Christ as our soul companion – a gift worth all the gold and silver submerged at the bottom of the seas.
Homilette for Wednesday, September 5, 2007
Wednesday, XXII Week of Ordinary Time
(Luke 4)
When Jesus retreats to a deserted place, we may conclude that he is going there to pray. However, the evangelist Luke has a different scenario in mind. The devil tempted Jesus in a desert place earlier in the gospel. Here the people come to tempt him again.
Jesus has successfully met the people of Capernaum’s needs. He spoke with an authority that left them astonished. He also cast out their maddening demons and cured their various types of diseases. Who wouldn’t want such a prophet to stay among them? The gospel does not mention the allurements which the people used to prevent Jesus from leaving them, but we can imagine them making offers difficult to refuse. They may tempt him with a life tenure as rabbi of their synagogue. Or perhaps they propose the hand in marriage of the beautiful daughter of the town’s richest merchant! These kinds of deals would at least interest most of us.
But Jesus knows that he is no local teacher. No, he has come to tell the world about the Kingdom of God, indeed to inaugurate it with words and actions and ultimately with his life. He is not to be deterred by temptations of power, pleasure, or prestige. Jesus presents us here with an example and an assurance. We must know what we are about as Christians in the world and not let ourselves be led astray by temptations. There should be very little, if any at all, of following one’s fancy among us. Equally helpful, Jesus assures us that he has come to save us and will not allow anything to stop that from happening.
(Luke 4)
When Jesus retreats to a deserted place, we may conclude that he is going there to pray. However, the evangelist Luke has a different scenario in mind. The devil tempted Jesus in a desert place earlier in the gospel. Here the people come to tempt him again.
Jesus has successfully met the people of Capernaum’s needs. He spoke with an authority that left them astonished. He also cast out their maddening demons and cured their various types of diseases. Who wouldn’t want such a prophet to stay among them? The gospel does not mention the allurements which the people used to prevent Jesus from leaving them, but we can imagine them making offers difficult to refuse. They may tempt him with a life tenure as rabbi of their synagogue. Or perhaps they propose the hand in marriage of the beautiful daughter of the town’s richest merchant! These kinds of deals would at least interest most of us.
But Jesus knows that he is no local teacher. No, he has come to tell the world about the Kingdom of God, indeed to inaugurate it with words and actions and ultimately with his life. He is not to be deterred by temptations of power, pleasure, or prestige. Jesus presents us here with an example and an assurance. We must know what we are about as Christians in the world and not let ourselves be led astray by temptations. There should be very little, if any at all, of following one’s fancy among us. Equally helpful, Jesus assures us that he has come to save us and will not allow anything to stop that from happening.
Homilette for Tuesday, September 4, 2007
Tuesday, XXII Week of Ordinary Time
(Luke 4)
In the gospel yesterday Jesus says that the Spirit has anointed him to let the oppressed go free. Today we see exactly what he means. Before we examine the story it is necessary to make a few notes about demons. We tend to see demons as tempters that nudge us to do what is wrong. The demons of the gospels, however, did not affect people morally, but physically and mentally. True, Satan makes appearances in the gospels, but he is not a demon but the devil, who tries to allure Jesus into sin. Today we don’t speak of demons possessing people with physical or mental disease. We use other terms like “cancer” and “bipolar condition” to describe these maladies. We should remember, however, that Jesus came to put an end to all conditions that oppress people.
The man possessed by a demon is already in the synagogue where Jesus is teaching. Evidently, the words of the other rabbis and the prayers of the people do not bother him. But Jesus teaches with authority; that is, he not only knows what he is talking about but also has the power to execute what he says. Jesus’ words disturb the demon who cries out in a loud voice trying to intimidate Jesus. He says, “’I know who you are – the Holy One of God.’” Jesus, however, is more than ready for the challenge. He speaks up more forcefully (exorcism is often a duel of words), “’Be quiet! Come out of him!’” The demon submits to Jesus’ power by dispossessing the oppressed man.
With the amazing success of science over disease we have difficulty thinking of Christ healing people. Of course, we should think of Jesus as working through medical professionals. But he also is at work beyond their powers to bring us from sickness to wholeness. God’s grace may not overcome the physical or mental symptoms of disease. But it can strengthen the person to accept them knowing that their harmful effects will dissolve in eternal life.
(Luke 4)
In the gospel yesterday Jesus says that the Spirit has anointed him to let the oppressed go free. Today we see exactly what he means. Before we examine the story it is necessary to make a few notes about demons. We tend to see demons as tempters that nudge us to do what is wrong. The demons of the gospels, however, did not affect people morally, but physically and mentally. True, Satan makes appearances in the gospels, but he is not a demon but the devil, who tries to allure Jesus into sin. Today we don’t speak of demons possessing people with physical or mental disease. We use other terms like “cancer” and “bipolar condition” to describe these maladies. We should remember, however, that Jesus came to put an end to all conditions that oppress people.
The man possessed by a demon is already in the synagogue where Jesus is teaching. Evidently, the words of the other rabbis and the prayers of the people do not bother him. But Jesus teaches with authority; that is, he not only knows what he is talking about but also has the power to execute what he says. Jesus’ words disturb the demon who cries out in a loud voice trying to intimidate Jesus. He says, “’I know who you are – the Holy One of God.’” Jesus, however, is more than ready for the challenge. He speaks up more forcefully (exorcism is often a duel of words), “’Be quiet! Come out of him!’” The demon submits to Jesus’ power by dispossessing the oppressed man.
With the amazing success of science over disease we have difficulty thinking of Christ healing people. Of course, we should think of Jesus as working through medical professionals. But he also is at work beyond their powers to bring us from sickness to wholeness. God’s grace may not overcome the physical or mental symptoms of disease. But it can strengthen the person to accept them knowing that their harmful effects will dissolve in eternal life.
Homilette for Monday, September 3, 2007
Monday, XXII week of Ordinary Time (Labor Day)
(Luke 4)
Americans tend to rest or recreate on Labor Day. Unlike the other two national summer holidays, Labor Day has always fallen on Monday to make a long weekend. Also, Labor Day marks the end of the vacation season – the last day of ease before the fall harvest of research papers or of production quotas. Although election campaigns traditionally begin on Labor Day giving some stage for reflection, the United States has deliberately avoided a May 1 holiday when most of the world meditates on the meaning of work.
How opportune then is it for us to have today this gospel passage where Jesus proclaims good news to the poor! We should think of the poor as workers whom technology only in recent times and in some societies has delivered from poverty. Jesus brings salvation for the poor even ahead of the rich since money cannot buy entrance into the Kingdom of God. Rather, it is a humble heart – which workers more than bosses tend to cultivate – that finds God’s favor.
Jesus’ good news includes the message that work itself is a gift from God. Whether we are the architects of a new cathedral that will render glory to God or the bricklayer’s apprentices who mostly mix cement, our work contributes to the improvement of society. It also provides the bread for our tables, the roof over our heads, and medical assistance for our bodily welfare. Finally, work disciplines us to be industrious, efficient, and considerate. We need work almost as much as we need to relax and to celebrate God's goodness.
(Luke 4)
Americans tend to rest or recreate on Labor Day. Unlike the other two national summer holidays, Labor Day has always fallen on Monday to make a long weekend. Also, Labor Day marks the end of the vacation season – the last day of ease before the fall harvest of research papers or of production quotas. Although election campaigns traditionally begin on Labor Day giving some stage for reflection, the United States has deliberately avoided a May 1 holiday when most of the world meditates on the meaning of work.
How opportune then is it for us to have today this gospel passage where Jesus proclaims good news to the poor! We should think of the poor as workers whom technology only in recent times and in some societies has delivered from poverty. Jesus brings salvation for the poor even ahead of the rich since money cannot buy entrance into the Kingdom of God. Rather, it is a humble heart – which workers more than bosses tend to cultivate – that finds God’s favor.
Jesus’ good news includes the message that work itself is a gift from God. Whether we are the architects of a new cathedral that will render glory to God or the bricklayer’s apprentices who mostly mix cement, our work contributes to the improvement of society. It also provides the bread for our tables, the roof over our heads, and medical assistance for our bodily welfare. Finally, work disciplines us to be industrious, efficient, and considerate. We need work almost as much as we need to relax and to celebrate God's goodness.
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