You will find homilettes for all weekdays from October 29 below. I hope that they assist your meditation on the Word of God. cm
Monday, XXXIII Week of Ordinary Time
(Luke 18:35-43)
Faith, we sometimes say, is another way of seeing. Rather than perceiving color, faith ascertains the nature of spiritual realities. Faith is aware of a God who loves us. In the gospel today faith enables the blind man to recognize Jesus as the “Son of David” or, in other words, the long-awaited Savior. Indeed, this faith would have saved the blind man even if Jesus did not bless him with physical sight.
Determination characterizes the blind man almost as much as his faith. When the people rebuke him -- evidently for bothering Jesus -- he calls out all the louder. Only with this insistence does Jesus take notice of him. We might ask if the blind is actually making a pest of himself as many do when they wish to attract the intention of a famous personality. Evidently, however, Jesus does not think so as he treats favorably the man’s request.
The blind man immediately follows Jesus giving glory to God. That is, he becomes Jesus’ disciple. We can take him as a model disciple. His faith, determination, and also forthrightness to ask for what is helpful in service show us how we might better follow Jesus.
Homilette for Friday, November 16, 2007
Friday, XXXII Week of Ordinary Time
(Luke 17:26-37)
There once was a rich man who wanted to defy those who claimed, “You can’t take it with you.” This rich man arranged that he be buried in his Cadillac. He might have gone out in style but he likely did not get very far. He should have heeded Jesus’ words presented in the gospel today.
The words have an ominous tone. When asked about where the Son of Man will be revealed, Jesus answers, “`Where the body is, there also the vultures will gather.’” This line alone could chill the back of a polar bear. It means to say the separation of the good from the bad will happen everywhere, but that is not important. What is critical is that all take note of the message he has made throughout his ministry and repeats here: “`Whoever seeks to preserve his life will lose it, but whoever loses it will save it.’” Money invested in 401(k) plans will not save us when Jesus is revealed. Rather, if we have been generous with those in need, he will find us wherever we are.
Some perhaps have not taken notice of the words because, it seems, many generations have come and gone without Jesus being revealed. Yet every person’s death may just be that revelation. We certainly believe that God judges each of us at death. He will decide whether we have lived first and foremost for ourselves or whether we considered Him first and put ourselves a distant second.
(Luke 17:26-37)
There once was a rich man who wanted to defy those who claimed, “You can’t take it with you.” This rich man arranged that he be buried in his Cadillac. He might have gone out in style but he likely did not get very far. He should have heeded Jesus’ words presented in the gospel today.
The words have an ominous tone. When asked about where the Son of Man will be revealed, Jesus answers, “`Where the body is, there also the vultures will gather.’” This line alone could chill the back of a polar bear. It means to say the separation of the good from the bad will happen everywhere, but that is not important. What is critical is that all take note of the message he has made throughout his ministry and repeats here: “`Whoever seeks to preserve his life will lose it, but whoever loses it will save it.’” Money invested in 401(k) plans will not save us when Jesus is revealed. Rather, if we have been generous with those in need, he will find us wherever we are.
Some perhaps have not taken notice of the words because, it seems, many generations have come and gone without Jesus being revealed. Yet every person’s death may just be that revelation. We certainly believe that God judges each of us at death. He will decide whether we have lived first and foremost for ourselves or whether we considered Him first and put ourselves a distant second.
Homilette for Thursday, November 15, 2007
Thursday, Memorial of St. Albert the Great, bishop
(Wisdom 7:22b-8.1)
The poet T.S. Eliot in 1934 felt the anxiety that grips many in our Information Age. He wrote back then, “Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?” Wisdom tells how to live happier, more meaningful lives. Yet too many people today lack it as the multiple medical problems attest to even as medical knowledge has allowed us to live longer.
In the first reading the sage who wrote the Book of Wisdom finds twenty-one attributes of wisdom. The number is considered absolutely perfect because that it is the product of the perfect number (seven) and the number of divine attributes (omniscience, omnipresence, and omnipotence). Of these attributes he includes “loving the good, keen, unhampered, beneficent, kindly, firm, secure, tranquil” – qualities that we might use to describe a wise person.
Such a person was St. Albert the Great. Although he lived in the thirteenth century, Albert was canonized in the twentieth as a patron for scientists. He performed scientific experiments and developed a system of classification for the plants and animals he studied. He also taught philosophy and theology, served as a diocesan bishop, and later advised kings and popes. Very significantly, he recognized and encouraged genius in his student St. Thomas Aquinas whom he later defended against charges of heresy. But he may be considered a saint because he was “loving the good, keen, unhampered, beneficent, kindly, firm, secure, tranquil.”
(Wisdom 7:22b-8.1)
The poet T.S. Eliot in 1934 felt the anxiety that grips many in our Information Age. He wrote back then, “Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?” Wisdom tells how to live happier, more meaningful lives. Yet too many people today lack it as the multiple medical problems attest to even as medical knowledge has allowed us to live longer.
In the first reading the sage who wrote the Book of Wisdom finds twenty-one attributes of wisdom. The number is considered absolutely perfect because that it is the product of the perfect number (seven) and the number of divine attributes (omniscience, omnipresence, and omnipotence). Of these attributes he includes “loving the good, keen, unhampered, beneficent, kindly, firm, secure, tranquil” – qualities that we might use to describe a wise person.
Such a person was St. Albert the Great. Although he lived in the thirteenth century, Albert was canonized in the twentieth as a patron for scientists. He performed scientific experiments and developed a system of classification for the plants and animals he studied. He also taught philosophy and theology, served as a diocesan bishop, and later advised kings and popes. Very significantly, he recognized and encouraged genius in his student St. Thomas Aquinas whom he later defended against charges of heresy. But he may be considered a saint because he was “loving the good, keen, unhampered, beneficent, kindly, firm, secure, tranquil.”
Homilette for Wednesday, November 14, 2007
Wednesday, XXXII Week of Ordinary Time
(Wisdom 6:1-11)
During the Viet Nam War President Lyndon Johnson once was given a memo concerning the pros and cons of using tactical nuclear weapons. According to Johnson’s Secretary of State, Dean Rusk, the memo stated that use of such weapons would move China to enter the war with its own nuclear weapons and so begin a full-fledged nuclear war. Rusk reported that the words popped out of the page to Johnson who as President of the United States felt responsibility for not just his country but the world.
The first reading from the Book of Wisdom tells us that princes and kings, and we can surely add presidents and prime ministers, should indeed feel grave responsibility for their actions. It emphasizes that the burdens of their offices will not exempt them from divine scrutiny but intensify judgment. The wisdom to which the reading refers is practical wisdom or prudence. Leaders of the people must develop the virtue of taking the timely measure for the good of all. Along with justice, prudence is a prerequisite for governing.
The Church recognizes the responsibility and the difficulties of civil leaders. Together with prayers for Church needs, the General Instructions for the Eucharist specify that the faithful pray for “public authorities and the salvation of the world” in the intercessions after the homily. Although we frequently think that we might perform better than our political leaders, we should pray for them more than envy their work.
(Wisdom 6:1-11)
During the Viet Nam War President Lyndon Johnson once was given a memo concerning the pros and cons of using tactical nuclear weapons. According to Johnson’s Secretary of State, Dean Rusk, the memo stated that use of such weapons would move China to enter the war with its own nuclear weapons and so begin a full-fledged nuclear war. Rusk reported that the words popped out of the page to Johnson who as President of the United States felt responsibility for not just his country but the world.
The first reading from the Book of Wisdom tells us that princes and kings, and we can surely add presidents and prime ministers, should indeed feel grave responsibility for their actions. It emphasizes that the burdens of their offices will not exempt them from divine scrutiny but intensify judgment. The wisdom to which the reading refers is practical wisdom or prudence. Leaders of the people must develop the virtue of taking the timely measure for the good of all. Along with justice, prudence is a prerequisite for governing.
The Church recognizes the responsibility and the difficulties of civil leaders. Together with prayers for Church needs, the General Instructions for the Eucharist specify that the faithful pray for “public authorities and the salvation of the world” in the intercessions after the homily. Although we frequently think that we might perform better than our political leaders, we should pray for them more than envy their work.
Homilette for Tuesday, November 13, 2007
Tuesday, XXXII Week of Ordinary Time, Memorial of St. Francis Xavier Cabrini
(Luke 17:7-10)
If the current generation of young adults expects instant gratification, it is not difficult to understand why few are willing to commit themselves to the Catholic Church. A recent survey of Catholics shows only 17 percent of those born between 1961 and 1978 and 0 percent of those born between 1979 and 1987 having a high church commitment. The reason for some of this lack this lack of commitment is that Christ asks much of his disciples, sometimes apparently no promising any reward at all. The gospel today makes it quite clear that Jesus does not pander to his followers. Expect to be told that you will have to wait at table, he tells them, after they come in tending the field.
Why then does anyone bother to follow him? Of course, we hold in our hearts the promise of eternal life. The wise person realizes that this hope trumps instant gratification any day. Perhaps though our reason involves coming to know the person we serve. Expert university professors, although demanding much work, often have their classrooms overfilled. When students know that they will learn deeply, they do not mind working especially hard. So we follow Jesus who teaches us deeply, who promises eternal life, and who helps us all along the way.
(Luke 17:7-10)
If the current generation of young adults expects instant gratification, it is not difficult to understand why few are willing to commit themselves to the Catholic Church. A recent survey of Catholics shows only 17 percent of those born between 1961 and 1978 and 0 percent of those born between 1979 and 1987 having a high church commitment. The reason for some of this lack this lack of commitment is that Christ asks much of his disciples, sometimes apparently no promising any reward at all. The gospel today makes it quite clear that Jesus does not pander to his followers. Expect to be told that you will have to wait at table, he tells them, after they come in tending the field.
Why then does anyone bother to follow him? Of course, we hold in our hearts the promise of eternal life. The wise person realizes that this hope trumps instant gratification any day. Perhaps though our reason involves coming to know the person we serve. Expert university professors, although demanding much work, often have their classrooms overfilled. When students know that they will learn deeply, they do not mind working especially hard. So we follow Jesus who teaches us deeply, who promises eternal life, and who helps us all along the way.
Homilette for Monday, November 12, 2007
Monday, XXXII Week of Ordinary Time, Memorial of St. Josaphat, bishop and martyr
(Luke 17:1-6)
Jesus is not only addressing his apostles in the gospel passage today. His words touch all people with responsibilities for others. Parents, teachers, supervisors, government servants, military officers should take notice.
Those in leadership must never give scandal since the penalty they will pay would drown a Navy frogman. The apostles, who will become heads of local churches, already feel the weight of their selection and ask Jesus for more faith. They sound like teachers seeking a raise because we entrust them with our children. Teachers may deserve an annual increase, but Jesus assures the Twelve that they have enough faith. Even if it appears small, their faith can produce an orchard of fruit!
We share the apostles’ burden. We feel that our faith is insufficient to carry out our responsibilities when God does not immediately meet our needs. The recent revelations about Mother Teresa might give us courage. The world has come to know that Mother Teresa experienced the darkness, dryness, and depression of grave doubt. Yet every morning before the sun came up she prayed before the Blessed Sacrament. During the day she went into the streets of Calcutta to tend to the humblest of people. Fortunately, few of us know the bleakness that plagued Mother Teresa. Nevertheless, we would do well to imitate her habit of prayer and care for the needy.
(Luke 17:1-6)
Jesus is not only addressing his apostles in the gospel passage today. His words touch all people with responsibilities for others. Parents, teachers, supervisors, government servants, military officers should take notice.
Those in leadership must never give scandal since the penalty they will pay would drown a Navy frogman. The apostles, who will become heads of local churches, already feel the weight of their selection and ask Jesus for more faith. They sound like teachers seeking a raise because we entrust them with our children. Teachers may deserve an annual increase, but Jesus assures the Twelve that they have enough faith. Even if it appears small, their faith can produce an orchard of fruit!
We share the apostles’ burden. We feel that our faith is insufficient to carry out our responsibilities when God does not immediately meet our needs. The recent revelations about Mother Teresa might give us courage. The world has come to know that Mother Teresa experienced the darkness, dryness, and depression of grave doubt. Yet every morning before the sun came up she prayed before the Blessed Sacrament. During the day she went into the streets of Calcutta to tend to the humblest of people. Fortunately, few of us know the bleakness that plagued Mother Teresa. Nevertheless, we would do well to imitate her habit of prayer and care for the needy.
Homilette for Friday, November 9, 2007
You can find homilettes for weekdays between October 29 and today below.
Feast of the Dedication of the Lateran Basilica in Rome
(John 2:13-22)
Today’s feast, the Dedication of St. John Lateran, is somewhat of an anomaly. That is, it is somewhat unusual. We seldom celebrate the anniversaries of churches. But the Lateran Basilica, as it is called, is also known as the “mother church of Christendom” or “the pope’s church.” In celebrating it we celebrate all Christian churches.
Today’s gospel shows Jesus driving money-changers from the Temple area. Speaking of anomalies, we see Jesus in this scene, which is repeated in each of the four gospels, using force. We should not conclude that he regularly resorted to arms or that he would tolerate their employment as much as our society does. Jesus remains the Prince of Peace who warned us that the one who “lives by the sword dies by the sword” and commanded us to “love your enemies.” He takes us the whip as an extreme act to show necessary regard for God’s house.
We should have a similar reverence for our churches. God can encounter humans anywhere He chooses. But we build churches to His glory so that He might choose to meet us there regularly. As we enter church we customarily dip our fingers in the holy water font and make the sign of the cross. This signifies our cleansing ourselves of the contaminants of the world – the inordinate desire for fame, fortune, and fun – so that we might listen to God talk to our hearts.
Feast of the Dedication of the Lateran Basilica in Rome
(John 2:13-22)
Today’s feast, the Dedication of St. John Lateran, is somewhat of an anomaly. That is, it is somewhat unusual. We seldom celebrate the anniversaries of churches. But the Lateran Basilica, as it is called, is also known as the “mother church of Christendom” or “the pope’s church.” In celebrating it we celebrate all Christian churches.
Today’s gospel shows Jesus driving money-changers from the Temple area. Speaking of anomalies, we see Jesus in this scene, which is repeated in each of the four gospels, using force. We should not conclude that he regularly resorted to arms or that he would tolerate their employment as much as our society does. Jesus remains the Prince of Peace who warned us that the one who “lives by the sword dies by the sword” and commanded us to “love your enemies.” He takes us the whip as an extreme act to show necessary regard for God’s house.
We should have a similar reverence for our churches. God can encounter humans anywhere He chooses. But we build churches to His glory so that He might choose to meet us there regularly. As we enter church we customarily dip our fingers in the holy water font and make the sign of the cross. This signifies our cleansing ourselves of the contaminants of the world – the inordinate desire for fame, fortune, and fun – so that we might listen to God talk to our hearts.
Homilette for Thursday, November 8, 2007
Thursday, XXI Week of Ordinary Time
(Luke 15:1-10)
Dominicans tell a story about St. Dominic that corresponds in a way to the gospel today. Once when Dominic was traveling in southern France, he stopped at an inn whose keeper was an Albigensian heretic. Dominic engaged him in a discussion that lasted the whole night. In the morning the innkeeper was ready to convert to orthodox Christianity. The story indicates how difficult it is to turn one who has defied the Church back to the faith.
Certainly Jesus has as large a challenge when preaching to tax collectors and sinners. Yet he seems to change their hearts with all the facility of a potter molding clay. Evidently the Pharisees are scandalized by his associating with these people. But knowing the duplicity of our own hearts, we may suggest that they also resented Jesus for his success. After all, if he was bringing back people from contempt of religion to religious observance, there is certainly Scriptural precedent to rejoice. But either they thought the conversions insincere or, more likely, they could not tolerate Jesus accomplishing such difficult transformations. So they find reasons to undermine his efforts.
We must take care not to give in to envy of others’ successes. We might criticize the achievement of the head salesperson by saying that her territory is easier than ours. We might carp at the “teacher of the year” by saying that he concentrated too much on test scores. Perhaps we have a point, but it is also possible that another has more talent than we or worked harder than we. We should be ready to congratulate the person and to thank God for the benefits her work attained for others.
(Luke 15:1-10)
Dominicans tell a story about St. Dominic that corresponds in a way to the gospel today. Once when Dominic was traveling in southern France, he stopped at an inn whose keeper was an Albigensian heretic. Dominic engaged him in a discussion that lasted the whole night. In the morning the innkeeper was ready to convert to orthodox Christianity. The story indicates how difficult it is to turn one who has defied the Church back to the faith.
Certainly Jesus has as large a challenge when preaching to tax collectors and sinners. Yet he seems to change their hearts with all the facility of a potter molding clay. Evidently the Pharisees are scandalized by his associating with these people. But knowing the duplicity of our own hearts, we may suggest that they also resented Jesus for his success. After all, if he was bringing back people from contempt of religion to religious observance, there is certainly Scriptural precedent to rejoice. But either they thought the conversions insincere or, more likely, they could not tolerate Jesus accomplishing such difficult transformations. So they find reasons to undermine his efforts.
We must take care not to give in to envy of others’ successes. We might criticize the achievement of the head salesperson by saying that her territory is easier than ours. We might carp at the “teacher of the year” by saying that he concentrated too much on test scores. Perhaps we have a point, but it is also possible that another has more talent than we or worked harder than we. We should be ready to congratulate the person and to thank God for the benefits her work attained for others.
Homilette for Wednesday, November 7, 2007
Wednesday, XXXI Week of Ordinary Time
(Romans 13:8-10, Luke 14:25-33)
Gospel commentators call Jesus’ saying that his followers are to hate their families a “Semiticism.” This term means a way of expressing oneself in the Semitic language that Jesus spoke. Evidently his language did not use comparatives. For Jesus to mean that his disciples have to love him more than their families, he has to say that they love him and hate their families. He does not mean that they are to scorn their loved ones. After all, how could Jesus, who taught about the primacy of love long before St. Paul wrote about it, mean that we are to literally hate those who mean the most to us?
But still some of us may have trouble with the idea of loving Jesus more than our children and our parents, to say nothing of our spouses. “How could we do that?” we might ask. The answer is both simple and promising. First, we can love Jesus above all because he is so good – really perfect. Then it is true that by loving Jesus above all, we actually love our children, our parents, and our spouses not less but more. Allegiance to Jesus means doing what is truly good for all. We will not confuse indulgence with care and give in to the whims of our children. We will not accept the prejudices that lived in our parents’ home but treat all people with respect. We will not allow communication with our spouses to shrivel when we become aware that they think differently but always make an effort to express our thoughts and feelings.
(Romans 13:8-10, Luke 14:25-33)
Gospel commentators call Jesus’ saying that his followers are to hate their families a “Semiticism.” This term means a way of expressing oneself in the Semitic language that Jesus spoke. Evidently his language did not use comparatives. For Jesus to mean that his disciples have to love him more than their families, he has to say that they love him and hate their families. He does not mean that they are to scorn their loved ones. After all, how could Jesus, who taught about the primacy of love long before St. Paul wrote about it, mean that we are to literally hate those who mean the most to us?
But still some of us may have trouble with the idea of loving Jesus more than our children and our parents, to say nothing of our spouses. “How could we do that?” we might ask. The answer is both simple and promising. First, we can love Jesus above all because he is so good – really perfect. Then it is true that by loving Jesus above all, we actually love our children, our parents, and our spouses not less but more. Allegiance to Jesus means doing what is truly good for all. We will not confuse indulgence with care and give in to the whims of our children. We will not accept the prejudices that lived in our parents’ home but treat all people with respect. We will not allow communication with our spouses to shrivel when we become aware that they think differently but always make an effort to express our thoughts and feelings.
Homilette for Tuesday, November 6, 2007
Tuesday, XXXI Week of Ordinary Time
(Luke 14:15-24)
There is an old story about an African-American who meets God outside of a church. He apologizes to the Lord saying that he wants to enter the church but the people inside won’t let him in. God responds that He too has been trying to get inside that church for years but the same people won’t let Him in either.
The story represents a valid way to read today’s gospel parable. At one time, not that long ago, American churches were segregated. African-Americans were either prohibited from entering a white congregation or forced to sit apart from whites. This might not have but the pastor’s wish, but it was in many places a de facto practice. Jesus, of course, would never accept such a policy. We can rightly hear him comparing the segregationists to those who were invited to the great Eucharistic banquet at the end of time but who refuse to attend. Blacks and the poor will then take their places in heaven.
Today, however, we see the parable in a very different light. As everyone knows, church attendance has dwindled in the United States. People give various excuses that may sound similar to the ones in the parable – they are too busy; they are working; they are expecting company. Others then will receive the call to fill the churches. These people will also occupy places at the Eucharistic banquet in heaven. In American Catholic churches the newcomers are largely immigrants from Asia, Latin America, and Africa.
(Luke 14:15-24)
There is an old story about an African-American who meets God outside of a church. He apologizes to the Lord saying that he wants to enter the church but the people inside won’t let him in. God responds that He too has been trying to get inside that church for years but the same people won’t let Him in either.
The story represents a valid way to read today’s gospel parable. At one time, not that long ago, American churches were segregated. African-Americans were either prohibited from entering a white congregation or forced to sit apart from whites. This might not have but the pastor’s wish, but it was in many places a de facto practice. Jesus, of course, would never accept such a policy. We can rightly hear him comparing the segregationists to those who were invited to the great Eucharistic banquet at the end of time but who refuse to attend. Blacks and the poor will then take their places in heaven.
Today, however, we see the parable in a very different light. As everyone knows, church attendance has dwindled in the United States. People give various excuses that may sound similar to the ones in the parable – they are too busy; they are working; they are expecting company. Others then will receive the call to fill the churches. These people will also occupy places at the Eucharistic banquet in heaven. In American Catholic churches the newcomers are largely immigrants from Asia, Latin America, and Africa.
Homilette for Monday, November 5, 2007
You will find homilettes for weekdays since October 29 below.
Monday, XXXI Week of Ordinary Time
(Romans 11:29-36)
In the reading from Romans today St. Paul speaks quite optimistically about good coming from evil. The disobedience committed by Jews and Gentiles, he says, is bound to end in salvation for both groups. We may wonder if all evil has such happy endings. Perhaps everyone has at one time or another witnessed the proverbial “cloud with a silver lining”– maybe meeting one’s future spouse while sick in a hospital bed. But what about monumental catastrophes like the 9/11 hijackings; has any commensurate benefit developed from those horrors?
We are pondering the mystery of suffering which, by definition, will not yield a completely satisfactory answer. One approach to understanding human suffering is to recognize that we often do not view reality from a sufficiently distant perspective to see what good comes forth. If we lived in 2107, we might notice much human advancement as a result of 9/11. Another approach, which seems closer to the mark, is to accept suffering as part of the mystery of God. Just as we cannot understand the purpose of all the suffering humans endure so God will always remain incomprehensible to us. It is precisely in accepting suffering and not railing against God as unfair or unendurable for allowing it that that we show our love for God.
Acknowledging that the mystery is suffering is part of the mystery of God, however, does not mean God is capricious or evil. He still loves us beyond reckoning and provides us all we need for eternal life. We only need to cultivate trust in Him by faithfully listening to His word and responding attentively in both prayer and action.
Monday, XXXI Week of Ordinary Time
(Romans 11:29-36)
In the reading from Romans today St. Paul speaks quite optimistically about good coming from evil. The disobedience committed by Jews and Gentiles, he says, is bound to end in salvation for both groups. We may wonder if all evil has such happy endings. Perhaps everyone has at one time or another witnessed the proverbial “cloud with a silver lining”– maybe meeting one’s future spouse while sick in a hospital bed. But what about monumental catastrophes like the 9/11 hijackings; has any commensurate benefit developed from those horrors?
We are pondering the mystery of suffering which, by definition, will not yield a completely satisfactory answer. One approach to understanding human suffering is to recognize that we often do not view reality from a sufficiently distant perspective to see what good comes forth. If we lived in 2107, we might notice much human advancement as a result of 9/11. Another approach, which seems closer to the mark, is to accept suffering as part of the mystery of God. Just as we cannot understand the purpose of all the suffering humans endure so God will always remain incomprehensible to us. It is precisely in accepting suffering and not railing against God as unfair or unendurable for allowing it that that we show our love for God.
Acknowledging that the mystery is suffering is part of the mystery of God, however, does not mean God is capricious or evil. He still loves us beyond reckoning and provides us all we need for eternal life. We only need to cultivate trust in Him by faithfully listening to His word and responding attentively in both prayer and action.
Homilette for Saturday, November 3, 2007
You can find homilettes for weekedays between October 28 and November 2 below.
Saturday, XXX Week of Ordinary Time, Memorial of St. Martin de Porres
(Luke 14:1.7-11)
Sometimes in reading the gospels we may think that Jesus develops strategies for satisfying egotistical desires. When he says, “turn the other cheek,” for example, one commentator opines that he gives the formula for embarrassing one’s opponent and reasserting one’s dignity. Today’s gospel offers a more obvious example. We might wonder whether Jesus advises us to take a back seat in a banquet hall so that the host will escort us to a place of honor. This instant return would be the “good news” that preachers of worldly payoffs propagate.
But we must rid ourselves of such delusions. Jesus is not a financial consultant. He preaches true humility as a way to follow him. He turns the other cheek when his guards beat him after his arrest. In his becoming human, he humbles himself utterly in that he does not cling to his throne of power. The rewards which he brings do not follow as premiums from a bullish stocks. No, they are accrued in heaven where we might enjoy them forever.
Few saints demonstrate Jesus’ humility like Martin de Porres. With a sense of unworthiness, which we should see as a comparison to Christ rather than to his contemporaries, he did not believe himself fit for religious life. Fortunately, the Dominicans of Lima, Peru, convinced him to live with them. From their monastery Martin untiringly taught the poor better farming techniques, cured their sicknesses with self-developed remedies, and fed the famished among them. As Jesus might have predicted, when Martin died, the bishops and nobility of Peru carried his body to the cemetery. More wonderfully still, angels carried him into Paradise!
Saturday, XXX Week of Ordinary Time, Memorial of St. Martin de Porres
(Luke 14:1.7-11)
Sometimes in reading the gospels we may think that Jesus develops strategies for satisfying egotistical desires. When he says, “turn the other cheek,” for example, one commentator opines that he gives the formula for embarrassing one’s opponent and reasserting one’s dignity. Today’s gospel offers a more obvious example. We might wonder whether Jesus advises us to take a back seat in a banquet hall so that the host will escort us to a place of honor. This instant return would be the “good news” that preachers of worldly payoffs propagate.
But we must rid ourselves of such delusions. Jesus is not a financial consultant. He preaches true humility as a way to follow him. He turns the other cheek when his guards beat him after his arrest. In his becoming human, he humbles himself utterly in that he does not cling to his throne of power. The rewards which he brings do not follow as premiums from a bullish stocks. No, they are accrued in heaven where we might enjoy them forever.
Few saints demonstrate Jesus’ humility like Martin de Porres. With a sense of unworthiness, which we should see as a comparison to Christ rather than to his contemporaries, he did not believe himself fit for religious life. Fortunately, the Dominicans of Lima, Peru, convinced him to live with them. From their monastery Martin untiringly taught the poor better farming techniques, cured their sicknesses with self-developed remedies, and fed the famished among them. As Jesus might have predicted, when Martin died, the bishops and nobility of Peru carried his body to the cemetery. More wonderfully still, angels carried him into Paradise!
Homilette for Friday, November 2, 2007
You will find homilettes for all weekdays since October 29 below.
The Commemoration of the Faithful Departed (All Souls Day)
(John 6:3-9)
Today we pray for those whom we traditionally call “the souls in purgatory.” With scientific terms such as DNA becoming part of household conversations, the word “soul” sounds passé. “Purgatory” also may seem out-of-date in these ecumenical times. It is not found in the Bible, and many Protestants may not appreciate its significance.
Yet are there any better terms to convey our hope for eternal life? The human being is certainly more than a complex of atoms. Our experiences, attitudes, and desires must register somehow to make us the persons we are. It may be ridiculous to say the soul weighs so many grams as some self-styled theologians claim. But it is as good a term as any to describe what makes us who we are beyond the raw components (which, it has been said, are worth only a little change money).
The more we know about ourselves and others, the more we realize that our hearts are not pure enough to look at God at death. For some the fault lines are long and deep. They may not have been fully responsible, but they made some poor choices. For others there may be no more than slight fissures on their souls, i.e., oversights or mistakes that need reckoning. We know ourselves as not ready for heaven yet believe ourselves too close to Christ to be damned to hell. “Purgatory” expresses our predicament as well as any term. It is not so much a place of punishment as of purgation. There we have the possibility to reconsider the ways in which we lived so that we might become loving like Christ. Our prayers for those already in this intermittent realm catalyzes the process of their perfection.
The Commemoration of the Faithful Departed (All Souls Day)
(John 6:3-9)
Today we pray for those whom we traditionally call “the souls in purgatory.” With scientific terms such as DNA becoming part of household conversations, the word “soul” sounds passé. “Purgatory” also may seem out-of-date in these ecumenical times. It is not found in the Bible, and many Protestants may not appreciate its significance.
Yet are there any better terms to convey our hope for eternal life? The human being is certainly more than a complex of atoms. Our experiences, attitudes, and desires must register somehow to make us the persons we are. It may be ridiculous to say the soul weighs so many grams as some self-styled theologians claim. But it is as good a term as any to describe what makes us who we are beyond the raw components (which, it has been said, are worth only a little change money).
The more we know about ourselves and others, the more we realize that our hearts are not pure enough to look at God at death. For some the fault lines are long and deep. They may not have been fully responsible, but they made some poor choices. For others there may be no more than slight fissures on their souls, i.e., oversights or mistakes that need reckoning. We know ourselves as not ready for heaven yet believe ourselves too close to Christ to be damned to hell. “Purgatory” expresses our predicament as well as any term. It is not so much a place of punishment as of purgation. There we have the possibility to reconsider the ways in which we lived so that we might become loving like Christ. Our prayers for those already in this intermittent realm catalyzes the process of their perfection.
Homilette for Thursday, November 1, 2007
You will postings for weekdays October 29 - November 1 below.
Solemnity of All Saints
(I John 3:1-3)
When the church celebrates saints like Andrew Kim of Korea or Paul Miki of Japan, I wonder if the feasts are relevant to most of the people at Mass where I live (in northern Mexico). I don’t think it is prejudice against Koreans and Japanese that drives my reservation. It seems more a question of the possibility of people in the West identifying with saints from a far-off culture. Today’s Feast of All Saints, however, indicates that my difficulty is really a near-sightedness of vision.
We rejoice today over how God has brought people of every culture together in an intimate union through Jesus Christ. With Koreans and Japanese as well as with Africans, Arabs, Indians, and Catholic Christians everywhere we share not only the same genetic structure but also the same core values and beliefs. More than that, we all consume the Eucharistic food and drink that transforms us into one body and one spirit. In the communion of local churches from the far corners of the earth the hope of global peace shines.
Some will say that the best peoples of the world can do is to tolerate one another. By our participation in the universal Church we say much more is possible. Although the day of global unity may be far off, in proclaiming “all saints” – that is the holy ones from every culture and time -- we dedicate ourselves to the realization of that end.
Solemnity of All Saints
(I John 3:1-3)
When the church celebrates saints like Andrew Kim of Korea or Paul Miki of Japan, I wonder if the feasts are relevant to most of the people at Mass where I live (in northern Mexico). I don’t think it is prejudice against Koreans and Japanese that drives my reservation. It seems more a question of the possibility of people in the West identifying with saints from a far-off culture. Today’s Feast of All Saints, however, indicates that my difficulty is really a near-sightedness of vision.
We rejoice today over how God has brought people of every culture together in an intimate union through Jesus Christ. With Koreans and Japanese as well as with Africans, Arabs, Indians, and Catholic Christians everywhere we share not only the same genetic structure but also the same core values and beliefs. More than that, we all consume the Eucharistic food and drink that transforms us into one body and one spirit. In the communion of local churches from the far corners of the earth the hope of global peace shines.
Some will say that the best peoples of the world can do is to tolerate one another. By our participation in the universal Church we say much more is possible. Although the day of global unity may be far off, in proclaiming “all saints” – that is the holy ones from every culture and time -- we dedicate ourselves to the realization of that end.
Homilette for Wednesday, October 31, 2007
You will find all postings for weekdays between October 29-31 below.
Wednesday, XXX Week of Ordinary Time
(Luke 13: 22-30)
Pupils in Catholic schools used to ask many questions of religion teachers to satisfy curiosity and to waste a little time. A typical question was, “Sister, if you are killed walking to church for confession, will you go to heaven or hell?” The sisters knew how to play along and may have responded, “What do you think?” In the gospel today we meet Jesus responding as adroitly as the sisters to a tough question.
“Lord, will only a few people be saved?” someone in the crowd asks Jesus. Perhaps the Pharisees trained the questioner to think that most people are lazy, no-good hell-bounds. People today, aware of God’s mercy, might ask a question to the opposite effect, “Doesn’t God save everyone?” Even if we try to keep the faith, all of us have loved ones who ignore some of the commandments. “God surely cannot just condemn them to hell, can He?” we wonder.
Jesus sidesteps the issue. Whom the Father will save or damn is up to Him to decide. Yet Jesus seizes the opportunity to impart wisdom. “Strive to enter through the narrow gate,” he advises. He means that we must discipline ourselves to do what is right and to avoid what is wrong. There is no place among his followers for slouchers who say, “A peek at pornography or a little lie won’t hurt anyone.” Nor are we truly Christian if we consistently ignore those in need.
Some of us may still think that going to Mass on Sundays alone will win our salvation. Not so, Jesus makes clear when he says, “And you will say, `We ate and drank in your company...’ Then he will say to you, `...Depart from me, all your evil doers!’” No, Jesus expects the Mass to serve as a launching pad where we receive fuel and guidance for the pursuit of good.
Wednesday, XXX Week of Ordinary Time
(Luke 13: 22-30)
Pupils in Catholic schools used to ask many questions of religion teachers to satisfy curiosity and to waste a little time. A typical question was, “Sister, if you are killed walking to church for confession, will you go to heaven or hell?” The sisters knew how to play along and may have responded, “What do you think?” In the gospel today we meet Jesus responding as adroitly as the sisters to a tough question.
“Lord, will only a few people be saved?” someone in the crowd asks Jesus. Perhaps the Pharisees trained the questioner to think that most people are lazy, no-good hell-bounds. People today, aware of God’s mercy, might ask a question to the opposite effect, “Doesn’t God save everyone?” Even if we try to keep the faith, all of us have loved ones who ignore some of the commandments. “God surely cannot just condemn them to hell, can He?” we wonder.
Jesus sidesteps the issue. Whom the Father will save or damn is up to Him to decide. Yet Jesus seizes the opportunity to impart wisdom. “Strive to enter through the narrow gate,” he advises. He means that we must discipline ourselves to do what is right and to avoid what is wrong. There is no place among his followers for slouchers who say, “A peek at pornography or a little lie won’t hurt anyone.” Nor are we truly Christian if we consistently ignore those in need.
Some of us may still think that going to Mass on Sundays alone will win our salvation. Not so, Jesus makes clear when he says, “And you will say, `We ate and drank in your company...’ Then he will say to you, `...Depart from me, all your evil doers!’” No, Jesus expects the Mass to serve as a launching pad where we receive fuel and guidance for the pursuit of good.
Homilette for Tuesday, October 30, 2007
You will find postings for weekdays October 29 and 30 below.
Tuesday, XXX Week of Ordinary Time
(Romans 8:12-17)
Hope has been compared to a little girl walking between her two bigger sisters – faith and love. At times it seems that faith and love have to drag hope along. That is, believing and giving we can find enough satisfaction in life that we do not consider the reward of heaven. Still at other times it is just the opposite. Hope seems to run ahead leading faith and love along.
A woman has cancer that may be incurable. She has unfailingly practiced her faith, and it has provided many blessings. Her husband loves her deeply. Her three children respect her sincerely. Her five grandchildren provide her consolation for the future. For a long time then faith and love have dominated any consideration of eternity. Now, however, hope has to take over.
The possibility of imminent death rivets our attention on the great questions of faith. Is there life after death? When will I experience it? Is it possible that I am not worthy? Hope moves us to believe in God and to use the rest of our time to serve Him. As St. Paul indicates in the first reading, we are not sure of what eternal life consists. We do not see it like we might see pictures of the city where our company is sending us to work. We can only trust in God that the sufferings we now face – whether it be the trials of cancer or the loneliness with which that many old people live -- will end in glory.
Tuesday, XXX Week of Ordinary Time
(Romans 8:12-17)
Hope has been compared to a little girl walking between her two bigger sisters – faith and love. At times it seems that faith and love have to drag hope along. That is, believing and giving we can find enough satisfaction in life that we do not consider the reward of heaven. Still at other times it is just the opposite. Hope seems to run ahead leading faith and love along.
A woman has cancer that may be incurable. She has unfailingly practiced her faith, and it has provided many blessings. Her husband loves her deeply. Her three children respect her sincerely. Her five grandchildren provide her consolation for the future. For a long time then faith and love have dominated any consideration of eternity. Now, however, hope has to take over.
The possibility of imminent death rivets our attention on the great questions of faith. Is there life after death? When will I experience it? Is it possible that I am not worthy? Hope moves us to believe in God and to use the rest of our time to serve Him. As St. Paul indicates in the first reading, we are not sure of what eternal life consists. We do not see it like we might see pictures of the city where our company is sending us to work. We can only trust in God that the sufferings we now face – whether it be the trials of cancer or the loneliness with which that many old people live -- will end in glory.
hokilette for Monday, October 29, 2007
Monday, XXX Week of Ordinary Time
(Luke 13:10-17)
The way we talk about each of the four evangelists makes one think that we know well who they were. However, we actually have little hard evidence about the background of any gospel writer. None of them puts his or her name to the work. We are dependent on secondary sources appearing decades later to identify these writers. The author of the third gospel is no exception. Although this gospel begins with a bit of autobiography, only second century witnesses tell us that he is Luke, whom Paul calls the “beloved physician” in his Letter to the Colossians.
It is interesting to note that Luke is critical of physicians as sometimes the other evangelists are but is just as hard on lawyers. Earlier in the gospel Luke tells of another woman with a debilitating hemorrhage whom Jesus heals. Unlike Mark writing of the same incident Luke does not mention, at least as recorded in some ancient manuscripts, that the woman spent a small fortune on doctors. More significantly, however, Luke presents Jesus as a beloved physician of body and soul. In the passage today Jesus gently removes the burden that has had a woman bent over for eighteen years. Not quite so gently but just as remarkably he opens the eyes of the synagogue official, a lawyer of sorts quoting the law, to the fact that his interpretation of the Law is punitive not life-enabling.
With the success of modern medicine to cure disease and extend life many have developed a dualistic attitude toward healing. They rely on doctors to take care of their physical health and prayer to attend to their spiritual welfare. Such an outlook misses the religious belief that God is the author of life. He regularly heals our bodies through medical proficiency. We should pray for medical personnel, not necessarily that they convert to Christianity but that they seek truth and goodness in their work. As a matter of fact, we believe that in the quest for truth and virtue they will likely come across traces of the divine.
(Luke 13:10-17)
The way we talk about each of the four evangelists makes one think that we know well who they were. However, we actually have little hard evidence about the background of any gospel writer. None of them puts his or her name to the work. We are dependent on secondary sources appearing decades later to identify these writers. The author of the third gospel is no exception. Although this gospel begins with a bit of autobiography, only second century witnesses tell us that he is Luke, whom Paul calls the “beloved physician” in his Letter to the Colossians.
It is interesting to note that Luke is critical of physicians as sometimes the other evangelists are but is just as hard on lawyers. Earlier in the gospel Luke tells of another woman with a debilitating hemorrhage whom Jesus heals. Unlike Mark writing of the same incident Luke does not mention, at least as recorded in some ancient manuscripts, that the woman spent a small fortune on doctors. More significantly, however, Luke presents Jesus as a beloved physician of body and soul. In the passage today Jesus gently removes the burden that has had a woman bent over for eighteen years. Not quite so gently but just as remarkably he opens the eyes of the synagogue official, a lawyer of sorts quoting the law, to the fact that his interpretation of the Law is punitive not life-enabling.
With the success of modern medicine to cure disease and extend life many have developed a dualistic attitude toward healing. They rely on doctors to take care of their physical health and prayer to attend to their spiritual welfare. Such an outlook misses the religious belief that God is the author of life. He regularly heals our bodies through medical proficiency. We should pray for medical personnel, not necessarily that they convert to Christianity but that they seek truth and goodness in their work. As a matter of fact, we believe that in the quest for truth and virtue they will likely come across traces of the divine.
Homilette for Friday, October 26, 2007
Friday, XXIX Week of Ordinary Time
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats of both artic animals and humans. Most people believe that we humans have triggered the increases by burning too much gasoline in cars and coal in electric power generators. However, a few scientists argue that the earth’s atmosphere heats up naturally every few hundred years or so but then cools down again.
What would Jesus do about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would chastise the people for being keen preceptors of climate but blind to their own faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we don’t seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. We are only fooling ourselves if we think that Jesus cannot be severe with us. We remember the parable about the five foolish virgins who were not around when the bridegroom came back and were wailing outside the wedding banquet. Jesus regularly warns us in the gospels that the something similar could happen to us.
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats of both artic animals and humans. Most people believe that we humans have triggered the increases by burning too much gasoline in cars and coal in electric power generators. However, a few scientists argue that the earth’s atmosphere heats up naturally every few hundred years or so but then cools down again.
What would Jesus do about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would chastise the people for being keen preceptors of climate but blind to their own faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we don’t seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. We are only fooling ourselves if we think that Jesus cannot be severe with us. We remember the parable about the five foolish virgins who were not around when the bridegroom came back and were wailing outside the wedding banquet. Jesus regularly warns us in the gospels that the something similar could happen to us.
Homilette for Thursday, October 25, 2007
Thursday, XXIX week of Ordinary Time
(Luke 12:49-53)
With wildfires blazing in San Diego County as we hear this gospel, some may think that Jesus’ words about bringing a fire to earth are presently being fulfilled. But, of course, burning homes and destroying nature are not what Jesus has in mind here. Nor should we take him literally when he says that he has not come to bring peace to the world. Jesus remains the “Prince of Peace” whose coming was foretold by Zachariah as guiding the people into “the path of peace.”
The fire that Jesus starts is the desire in us to be morally good. Touched by his Spirit, we will no longer content ourselves with sexual gratification, monetary reward, or people snapping to our command. Instead, we will seek to be like God Himself who bends down to lift up the lowly. The division that Jesus envisions is not only the break-up of households into those who are for and against him but also the struggle that goes on with ourselves. We will resist the passionate call of our corrupted nature to sin.
Taking up the struggle to imitate God’s virtue, we begin to see how Jesus really does bring peace. With continued effort we are no longer divided within. Passionate craving disgusts us more than entices us. Seeking the good becomes our objective at every moment. We can even extend an olive branch to our family members who alienated themselves from us in our pursuit of righteousness. We see that the fire that Jesus has set in the world is the flame of love purifying us so that we might enjoy eternal life.
(Luke 12:49-53)
With wildfires blazing in San Diego County as we hear this gospel, some may think that Jesus’ words about bringing a fire to earth are presently being fulfilled. But, of course, burning homes and destroying nature are not what Jesus has in mind here. Nor should we take him literally when he says that he has not come to bring peace to the world. Jesus remains the “Prince of Peace” whose coming was foretold by Zachariah as guiding the people into “the path of peace.”
The fire that Jesus starts is the desire in us to be morally good. Touched by his Spirit, we will no longer content ourselves with sexual gratification, monetary reward, or people snapping to our command. Instead, we will seek to be like God Himself who bends down to lift up the lowly. The division that Jesus envisions is not only the break-up of households into those who are for and against him but also the struggle that goes on with ourselves. We will resist the passionate call of our corrupted nature to sin.
Taking up the struggle to imitate God’s virtue, we begin to see how Jesus really does bring peace. With continued effort we are no longer divided within. Passionate craving disgusts us more than entices us. Seeking the good becomes our objective at every moment. We can even extend an olive branch to our family members who alienated themselves from us in our pursuit of righteousness. We see that the fire that Jesus has set in the world is the flame of love purifying us so that we might enjoy eternal life.
Homilette for Wednesday, October 24, 2007
Wednesday, XXIX Week of Ordinary Time
(Romans 6:12-18)
In the Letter to the Romans St. Paul deals with a question that plagues many people today. He knows that Christ has freed humans from the necessity of following the Law of Moses. The question that arises then concerns the extent of our freedom. If there is no law telling me contrary in any particular situation, we might ask, “Am I free to do what I want?” This situation mirrors what we might call “the crisis of freedom” in western society. Although there are plenty of laws, nevertheless freedom to do whatever brings one satisfaction is increasingly coveted. The situation has become critical because in the quest for freedom, many have forgotten their responsibilities.
Paul answers the question of being free to do whatever one likes negatively. He reasons that if there is a slavish attention to the Law, there is also a slavish freedom. People cannot stop themselves from doing what is harmful for themselves and others. We see this reality in addictions. Drug, sex, or alcoholics addicts hurt themselves and others. They did not have to involve themselves in these traps but chose to voluntarily. Likewise, they can opt out of the vices although doing so they will likely need some help.
Later theologians will clarify the nature of true freedom. It is not only a lack of restriction but also an orientation to do what is good. Paul awkwardly calls this freedom “becoming slaves of righteousness.” It consists of practicing virtue so that doing what is right becomes as natural as eating breakfast. True virtue requires effort. To play a Beethoven piano sonata naturally necessitates hundreds of hours of practice. Likewise, always providing a word of inspiration or extending a helpful hand requires repeated attempts not all of which hit the mark.
(Romans 6:12-18)
In the Letter to the Romans St. Paul deals with a question that plagues many people today. He knows that Christ has freed humans from the necessity of following the Law of Moses. The question that arises then concerns the extent of our freedom. If there is no law telling me contrary in any particular situation, we might ask, “Am I free to do what I want?” This situation mirrors what we might call “the crisis of freedom” in western society. Although there are plenty of laws, nevertheless freedom to do whatever brings one satisfaction is increasingly coveted. The situation has become critical because in the quest for freedom, many have forgotten their responsibilities.
Paul answers the question of being free to do whatever one likes negatively. He reasons that if there is a slavish attention to the Law, there is also a slavish freedom. People cannot stop themselves from doing what is harmful for themselves and others. We see this reality in addictions. Drug, sex, or alcoholics addicts hurt themselves and others. They did not have to involve themselves in these traps but chose to voluntarily. Likewise, they can opt out of the vices although doing so they will likely need some help.
Later theologians will clarify the nature of true freedom. It is not only a lack of restriction but also an orientation to do what is good. Paul awkwardly calls this freedom “becoming slaves of righteousness.” It consists of practicing virtue so that doing what is right becomes as natural as eating breakfast. True virtue requires effort. To play a Beethoven piano sonata naturally necessitates hundreds of hours of practice. Likewise, always providing a word of inspiration or extending a helpful hand requires repeated attempts not all of which hit the mark.
Homilette for Tuesday, October 23, 2007
Tuesday, XXIX Week of Ordinary Time
(Luke 12:35-38)
It is more than a coincidence that later in this Gospel according to Luke Jesus asks his disciples which of them would serve at table a servant who comes in from the fields. Perhaps none of them at that moment could answer positively, but Jesus tells us here that he intends to do almost exactly that at the end of time. Luke shows that Jesus is truly the servant of the servants of God. A pastor at a large urban church tries to imitate Jesus by cooking a sumptuous Seder Supper in Holy Week for his parishioners.
Jesus will attend to those whom he finds waiting for his return with burning lamps and loins girded. It is easy enough to understand what he means by “burning lamps” although we should remember that this image is used in the gospels to express having done good works. “Girded loins,” however, is not so easily intelligible to us. It refers to wearing one’s loose-fitting outer garment tied at the waist so that one may work unimpeded. More and more, Catholics are waiting on the Lord by praying before the Blessed Sacrament in the middle of the night. This is a worthy and time-honored custom. Rather than replace, it should assist this gospel’s more general vigil of serving others’ needs.
(Luke 12:35-38)
It is more than a coincidence that later in this Gospel according to Luke Jesus asks his disciples which of them would serve at table a servant who comes in from the fields. Perhaps none of them at that moment could answer positively, but Jesus tells us here that he intends to do almost exactly that at the end of time. Luke shows that Jesus is truly the servant of the servants of God. A pastor at a large urban church tries to imitate Jesus by cooking a sumptuous Seder Supper in Holy Week for his parishioners.
Jesus will attend to those whom he finds waiting for his return with burning lamps and loins girded. It is easy enough to understand what he means by “burning lamps” although we should remember that this image is used in the gospels to express having done good works. “Girded loins,” however, is not so easily intelligible to us. It refers to wearing one’s loose-fitting outer garment tied at the waist so that one may work unimpeded. More and more, Catholics are waiting on the Lord by praying before the Blessed Sacrament in the middle of the night. This is a worthy and time-honored custom. Rather than replace, it should assist this gospel’s more general vigil of serving others’ needs.
Homilette for Monday, October 22, 2007
Monday, XXIX Week of Ordinary Time
(Luke 12:13-21)
Go into the houses of poor people as well as rich, in Mexico as well as the United States, and you are likely to see a lot of stuff. We live in an age of mass production when manufactured goods like leaves on a tree multiply beyond many persons’ belief. The gospel today serves as a warning about over-concern with material wealth, with stuff. It proposes that we should store up our treasure in heaven.
Admittedly the farmer in the story is an egotist. As one commentator says, “He talks to himself; he plans for himself; he congratulates himself.” But is he really so different from many people today? Too often people think primarily of themselves. Even children are planned and nurtured to fit their parents (often a single parent’s) designs. The barns which the farmer builds to store grain for the future serve the same purposes as savings portfolios today. They do not make the person bad; they make him or her rich. When pursued without a thought about others, they also make him foolish.
Of course, Jesus is not condemning prudent people with retirement plans and savings for emergencies. But he is criticizing severely non-attention to the needs of those having little to merely survive. Before we spend all that we have on “stuff” or invest all that we have for “tomorrow,” we must assist those who lack bread today. Ironically, this kind of concern proves to be the best plan for the future. Jesus makes clear throughout the gospel that sharing with the needy deposits a treasure where it counts the most.
(Luke 12:13-21)
Go into the houses of poor people as well as rich, in Mexico as well as the United States, and you are likely to see a lot of stuff. We live in an age of mass production when manufactured goods like leaves on a tree multiply beyond many persons’ belief. The gospel today serves as a warning about over-concern with material wealth, with stuff. It proposes that we should store up our treasure in heaven.
Admittedly the farmer in the story is an egotist. As one commentator says, “He talks to himself; he plans for himself; he congratulates himself.” But is he really so different from many people today? Too often people think primarily of themselves. Even children are planned and nurtured to fit their parents (often a single parent’s) designs. The barns which the farmer builds to store grain for the future serve the same purposes as savings portfolios today. They do not make the person bad; they make him or her rich. When pursued without a thought about others, they also make him foolish.
Of course, Jesus is not condemning prudent people with retirement plans and savings for emergencies. But he is criticizing severely non-attention to the needs of those having little to merely survive. Before we spend all that we have on “stuff” or invest all that we have for “tomorrow,” we must assist those who lack bread today. Ironically, this kind of concern proves to be the best plan for the future. Jesus makes clear throughout the gospel that sharing with the needy deposits a treasure where it counts the most.
Homilette for Friday, October 19, 2007
Friday, XXVIII Week of Ordinary Time, Memorial of Saint John de Brébeuf and Saint Isaac Jogues, priests and martyrs, and their companions, martyrs
(Luke 12:1-7)
At a Catholic boys’ high school a religion teacher used to sit outside the chapel with his grade book. When his students entered for Mass, the teacher apparently checked their names. It wasn’t long before Mass attendance spiked. A few of the cockier students did not stay very long but exited the chapel as soon as they were assured that their teacher had gone. We might say that these students were hypocritical like the Pharisees in the gospel today – that is, people who feign religion. We should note, however, that hypocrisy can run the other way as well. Hypocrites are also people who feign non-religion. This second type of hypocrisy is what Jesus warns his listeners against in the rest of the reading.
In all four gospels there is a sterling example of feigning non-religion. When Jesus is taken into custody, Peter denies that he is his disciple. Most of us will never be in such a situation where we feel our lives threatened if we profess faith in Christ. But we may be tempted to feign non-religion when declaring what we believe will make us appear different from the other folks present. Far from being scarce, such situations occur with frequency in this age of coarseness in entertainment. We should show our faith in God by walking out of erotic movies and turning off profane television. We are not “acting like babies” when we express how such grossness offends our faith-formed sensibilities. On the contrary, we are behaving like mature women and men who act on their convictions.
(Luke 12:1-7)
At a Catholic boys’ high school a religion teacher used to sit outside the chapel with his grade book. When his students entered for Mass, the teacher apparently checked their names. It wasn’t long before Mass attendance spiked. A few of the cockier students did not stay very long but exited the chapel as soon as they were assured that their teacher had gone. We might say that these students were hypocritical like the Pharisees in the gospel today – that is, people who feign religion. We should note, however, that hypocrisy can run the other way as well. Hypocrites are also people who feign non-religion. This second type of hypocrisy is what Jesus warns his listeners against in the rest of the reading.
In all four gospels there is a sterling example of feigning non-religion. When Jesus is taken into custody, Peter denies that he is his disciple. Most of us will never be in such a situation where we feel our lives threatened if we profess faith in Christ. But we may be tempted to feign non-religion when declaring what we believe will make us appear different from the other folks present. Far from being scarce, such situations occur with frequency in this age of coarseness in entertainment. We should show our faith in God by walking out of erotic movies and turning off profane television. We are not “acting like babies” when we express how such grossness offends our faith-formed sensibilities. On the contrary, we are behaving like mature women and men who act on their convictions.
Homilette for Thursday, October 18, 2007
Thursday, the Feast of St. Luke, evangelist
(Luke 10:1-9)
In New Mexico we find in pottery shops a stylized statuette called “The Story-teller.” It shows a woman with a pot on her head and one in her hands. Her mouth is wide open, obviously telling stories. Hanging onto the woman and all about her, children play animated by her words. In a way the woman represents St. Luke the Evangelist. More than any other evangelist, Luke features Jesus telling beautiful stories known as parables.
Most people are aware that the parables of the “Prodigal Son,” or as preachers prefer to say nowadays the “Prodigal Father,” and of the “Good Samaritan” are found only in Luke. Also, only Luke writes of Jesus telling the memorable stories of the “Rich Fool” and of “Lazarus and the Rich Man.” If Luke is exclusive in that he has unique parables to tell, we may point out that he is inclusive in a significant way as well. Luke frequently has a story featuring a woman juxtaposed with a story featuring a man. For example, after Jesus tells the parable of the shepherd searching for the lost sheep, Luke shows him speaking of the woman sweeping her home to find a lost coin.
But we must not think that Luke’s intention was only or mainly to portray Jesus as a story-teller. Like the other three evangelists Luke’s purpose is to show how Jesus is the son of God who has taken on human nature to save us from sin and death. The gospel passage today ends with Jesus instructing his disciples to tell the people, “The Kingdom of God is at hand.” In time that message will change. After Jesus rises from the dead, the apostles will preach Jesus as the incarnation of the Kingdom. As Peter tells the people of Jerusalem, “God raised up his servant and sent him to bless you by turning each of you from your evil ways.”
(Luke 10:1-9)
In New Mexico we find in pottery shops a stylized statuette called “The Story-teller.” It shows a woman with a pot on her head and one in her hands. Her mouth is wide open, obviously telling stories. Hanging onto the woman and all about her, children play animated by her words. In a way the woman represents St. Luke the Evangelist. More than any other evangelist, Luke features Jesus telling beautiful stories known as parables.
Most people are aware that the parables of the “Prodigal Son,” or as preachers prefer to say nowadays the “Prodigal Father,” and of the “Good Samaritan” are found only in Luke. Also, only Luke writes of Jesus telling the memorable stories of the “Rich Fool” and of “Lazarus and the Rich Man.” If Luke is exclusive in that he has unique parables to tell, we may point out that he is inclusive in a significant way as well. Luke frequently has a story featuring a woman juxtaposed with a story featuring a man. For example, after Jesus tells the parable of the shepherd searching for the lost sheep, Luke shows him speaking of the woman sweeping her home to find a lost coin.
But we must not think that Luke’s intention was only or mainly to portray Jesus as a story-teller. Like the other three evangelists Luke’s purpose is to show how Jesus is the son of God who has taken on human nature to save us from sin and death. The gospel passage today ends with Jesus instructing his disciples to tell the people, “The Kingdom of God is at hand.” In time that message will change. After Jesus rises from the dead, the apostles will preach Jesus as the incarnation of the Kingdom. As Peter tells the people of Jerusalem, “God raised up his servant and sent him to bless you by turning each of you from your evil ways.”
Homilette for Wednesday, October 17, 2007
Wednesday, XXVIII Week of Ordinary Time, Memorial of Saint Ignatius of Antioch, bishop and martyr
(Luke 11:42-46)
It sometimes seems that Jesus had a running battle with Pharisees. He always seems to be criticizing them. So it is important to note that in today’s gospel Jesus is at dinner in the home of a Pharisee as he has been before and will be again in Luke’s gospel. Obviously, Jesus has some differences of outlook, but he also shared much in common with Pharisees. We may profitably suppose that some of the harsh criticism of the gospels is not Jesus’ for the Pharisees of his time but the evangelists’ for Pharisee-like Christians a generation later.
Christians today, including Catholics, like the Pharisees of Jesus’ time, may pay too much attention to details and too little to the gospel message. Some go to church checking to see if the flowers there are actually freshly cut or artificial. (In order to prevent cheap imitations Church rubrics have called for fresh flowers by the altar.) Others might report the profanities used by a minister of the Church without realizing that they might be committing a graver sin of detraction.
Jesus compares the nit-picking Pharisees to “unseen graves.” He means to say that they are already dead because they do not have the love of God which gives life. Jesus with perfect judgment did not condemn all Pharisees, and we should be that much less given to criticism. Rather, we should make every effort to display the love of God that fills our hearts with the Holy Spirit.
(Luke 11:42-46)
It sometimes seems that Jesus had a running battle with Pharisees. He always seems to be criticizing them. So it is important to note that in today’s gospel Jesus is at dinner in the home of a Pharisee as he has been before and will be again in Luke’s gospel. Obviously, Jesus has some differences of outlook, but he also shared much in common with Pharisees. We may profitably suppose that some of the harsh criticism of the gospels is not Jesus’ for the Pharisees of his time but the evangelists’ for Pharisee-like Christians a generation later.
Christians today, including Catholics, like the Pharisees of Jesus’ time, may pay too much attention to details and too little to the gospel message. Some go to church checking to see if the flowers there are actually freshly cut or artificial. (In order to prevent cheap imitations Church rubrics have called for fresh flowers by the altar.) Others might report the profanities used by a minister of the Church without realizing that they might be committing a graver sin of detraction.
Jesus compares the nit-picking Pharisees to “unseen graves.” He means to say that they are already dead because they do not have the love of God which gives life. Jesus with perfect judgment did not condemn all Pharisees, and we should be that much less given to criticism. Rather, we should make every effort to display the love of God that fills our hearts with the Holy Spirit.
Homilette for Tuesday, October 16, 2007
Tuesday, XXVIII Week of Ordinary Time
(Romans 1:16-25)
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights...” Most of us recognize these words from the Declaration of Independence almost as surely as we recognize the American flag. By speaking of truths that are “self-evident,” they imply a reality that many Americans have trouble seeing. That reality is the existence of a natural law which governs human actions.
In the reading from Romans today Paul makes reference to natural law. He is not talking about Jews when he writes, “...for although they knew God they did not accord him glory as God or give him thanks.” Rather, he is referring to pagan Romans and Greeks who from observing human nature should be aware that their carnal excess is immoral. For this reason Paul is exhorting Christians Romans not to imitate these people.
Catholics especially believe that society should heed the natural law. We do not claim that it is always easy to discern its contents although its tenets in some cases like the prohibition of abortion and of so-called homosexual marriage are obvious enough. We also see the Ten Commandments as embodying the natural law and therefore there is no real need to ban its image in public courts.
(Romans 1:16-25)
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights...” Most of us recognize these words from the Declaration of Independence almost as surely as we recognize the American flag. By speaking of truths that are “self-evident,” they imply a reality that many Americans have trouble seeing. That reality is the existence of a natural law which governs human actions.
In the reading from Romans today Paul makes reference to natural law. He is not talking about Jews when he writes, “...for although they knew God they did not accord him glory as God or give him thanks.” Rather, he is referring to pagan Romans and Greeks who from observing human nature should be aware that their carnal excess is immoral. For this reason Paul is exhorting Christians Romans not to imitate these people.
Catholics especially believe that society should heed the natural law. We do not claim that it is always easy to discern its contents although its tenets in some cases like the prohibition of abortion and of so-called homosexual marriage are obvious enough. We also see the Ten Commandments as embodying the natural law and therefore there is no real need to ban its image in public courts.
Homilette for Monday, October 15, 2007
Monday, Memorial of St. Teresa of Jesus, virgin and doctor of the Church
(Romans 1:1-7; Luke 11:29-32)
A compelling image that Pope John Paul II left us is the picture of his playing with pigeons a couple weeks before he died. He seems to be in joyful ecstasy as he watches them fly about his head. Christianity radiates this same joy because it envisions the rising from the dead – God’s ultimate victory over evil. Even if we must suffer now, we need not be completely glum. We can also laugh because we know that relief is on the way.
Although she is noted for reforming monastic life, St. Teresa of Jesus (Avila) exemplified joyfulness. She prayed tongue in cheek, “God save us from sad-faced saints.” Evidently, she realized that reform is not only about repentance of sin. It means as well conversion to God’s love that brings true happiness.
Both the reading from the Letter to the Romans and the gospel refer to the resurrection. Paul says directly that he is charged with preaching the Gospel, the proclaiming of Jesus Christ as God’s Son known from his rising from the dead. The gospel refers to the sign of Jonah who spent three days nights in the belly of a large fish before preaching in Nineveh – a resurrection experience. The joy of the resurrection pervades our faith. Let us allow it to touch every aspect of our lives.
(Romans 1:1-7; Luke 11:29-32)
A compelling image that Pope John Paul II left us is the picture of his playing with pigeons a couple weeks before he died. He seems to be in joyful ecstasy as he watches them fly about his head. Christianity radiates this same joy because it envisions the rising from the dead – God’s ultimate victory over evil. Even if we must suffer now, we need not be completely glum. We can also laugh because we know that relief is on the way.
Although she is noted for reforming monastic life, St. Teresa of Jesus (Avila) exemplified joyfulness. She prayed tongue in cheek, “God save us from sad-faced saints.” Evidently, she realized that reform is not only about repentance of sin. It means as well conversion to God’s love that brings true happiness.
Both the reading from the Letter to the Romans and the gospel refer to the resurrection. Paul says directly that he is charged with preaching the Gospel, the proclaiming of Jesus Christ as God’s Son known from his rising from the dead. The gospel refers to the sign of Jonah who spent three days nights in the belly of a large fish before preaching in Nineveh – a resurrection experience. The joy of the resurrection pervades our faith. Let us allow it to touch every aspect of our lives.
Homilette for Friday, October 12, 2007
Friday, XXVII Week of Ordinary Time
(Luke 11:15-26)
With an election year approaching, citizens of the United States can expect some freebies. Politicians will distribute buttons and t-shirts. Incumbents will work to pass favorable programs to get re-elected. Like the crowd in the gospel asking whether Jesus may be casting out demons by the prince of demons, we should ask whether these political gifts support worthy or malevolent causes.
Jesus knows the thoughts of the people and tries to calm their anxieties. First, he uses logic. Beelzebub would be working against himself if he cast out demons. It would be as imprudent as the “robbing Peter to pay Paul.” Then, Jesus poses a question to the people. He knows that his exorcism is suspect because he is a stranger. So he asks, “If the Jewish prophets drove out demons by God’s power, why should you doubt that I might not do so with the same authority?” Finally, he proposes the reasonable alternative. He casts out demons by “the finger of God” which means that the long anticipated Kingdom of God has finally broken in on the world.
Jesus also shows how the coming of the Kingdom entails effort on the part of its beneficiaries. People have to convert to its standards of intellectual honesty, moral integrity, and religious worship. If not the good of having a demon exorcised will end in a much worse condition. We might think of a household that has exterminated all the mice that inhabited it and then has restocked the food supplies. Unless protections and safeguards against pests are also put in place, the mice are likely to return in force.
(Luke 11:15-26)
With an election year approaching, citizens of the United States can expect some freebies. Politicians will distribute buttons and t-shirts. Incumbents will work to pass favorable programs to get re-elected. Like the crowd in the gospel asking whether Jesus may be casting out demons by the prince of demons, we should ask whether these political gifts support worthy or malevolent causes.
Jesus knows the thoughts of the people and tries to calm their anxieties. First, he uses logic. Beelzebub would be working against himself if he cast out demons. It would be as imprudent as the “robbing Peter to pay Paul.” Then, Jesus poses a question to the people. He knows that his exorcism is suspect because he is a stranger. So he asks, “If the Jewish prophets drove out demons by God’s power, why should you doubt that I might not do so with the same authority?” Finally, he proposes the reasonable alternative. He casts out demons by “the finger of God” which means that the long anticipated Kingdom of God has finally broken in on the world.
Jesus also shows how the coming of the Kingdom entails effort on the part of its beneficiaries. People have to convert to its standards of intellectual honesty, moral integrity, and religious worship. If not the good of having a demon exorcised will end in a much worse condition. We might think of a household that has exterminated all the mice that inhabited it and then has restocked the food supplies. Unless protections and safeguards against pests are also put in place, the mice are likely to return in force.
Homilette for Thursday, October 11, 2007
Thursday, XXVII Week of ordinary Time
(Malachi 3:13-20b)
“Do we have to fear God?” a man asked a priest after Mass one day. When he received a positive reply, the man walked away shaking his head. Perhaps the priest, if he had time to think, might have said more precisely, “That depends on what you mean by fear.” The prophet Malachi gives us plenty of reason to fear God’s punishment. “For lo, the day is coming, blazing like an oven,” he says, “when all the proud and all evildoers will be stubble...” But St. Thomas Aquinas assures us, however, that the more we love God, the more our fear of punishment turns into a filial fear of offending someone so good.
In our age of indulgence many have come to think that an all-good and all-loving God will not punish the wicked. That’s hardly the testimony of the Bible. Both the Old Testament and the New emphasize that those who do evil will pay a heavy price for their deeds. We should fear God’s justice. But this fact alone gives us reason to love God. Being all-knowing and all-caring, He is a scrupulously fair judge who does not punish unnecessarily. Like we would not want to offend a person who has lived with as much integrity as Nelson Mandela, the former president of South Africa, we would not want to cause any offense to God. Here filial fear takes over our fear of punishment so that we always do the right thing for the best reason.
(Malachi 3:13-20b)
“Do we have to fear God?” a man asked a priest after Mass one day. When he received a positive reply, the man walked away shaking his head. Perhaps the priest, if he had time to think, might have said more precisely, “That depends on what you mean by fear.” The prophet Malachi gives us plenty of reason to fear God’s punishment. “For lo, the day is coming, blazing like an oven,” he says, “when all the proud and all evildoers will be stubble...” But St. Thomas Aquinas assures us, however, that the more we love God, the more our fear of punishment turns into a filial fear of offending someone so good.
In our age of indulgence many have come to think that an all-good and all-loving God will not punish the wicked. That’s hardly the testimony of the Bible. Both the Old Testament and the New emphasize that those who do evil will pay a heavy price for their deeds. We should fear God’s justice. But this fact alone gives us reason to love God. Being all-knowing and all-caring, He is a scrupulously fair judge who does not punish unnecessarily. Like we would not want to offend a person who has lived with as much integrity as Nelson Mandela, the former president of South Africa, we would not want to cause any offense to God. Here filial fear takes over our fear of punishment so that we always do the right thing for the best reason.
Homilette for Wednesday, October 10, 2007
Wednesday, XXVII Week of Ordinary Time
(Luke 11:1-4)
With Halloween fast approaching we might want to reflect on the first desire expressed in the Lord’s Prayer, “hallowed be your name.” The word Halloween comes from a form of hallowed. It is actually short for all hallows even, or the eve of All Saints. American Catholics have a sense of this because of the obligation to attend Mass the next day, the Feast of All Saints.
Obviously then, "hallowed" is connected with saints. Indeed, it is an ancient way of saying “holy.” When we heed Jesus’ instruction to pray “hallowed be your name,” we express our wish that God’s name be recognized as holy. Here name is more than a way to call something; rather, it means one’s fame or reputation. We can look at two famous Shakespearean quotes to appreciate the difference. In Romeo and Juliet the heroine downplays the importance of a name when she tells her lover, “What’s in a name? That which we call a rose by another name would smell so sweet.” The character Cassio in Othello captures more the biblical idea of name when he speaks of reputation, “Reputation, reputation, reputation! Oh I have lost my reputation! I have lost the immortal part of myself...”
Holiness, of course, is the chief element of God’s reputation. He shows His holiness through His glory which is nothing less than the manifestation of His divine and gracious will throughout creation. When all women and men follow God’s will, His name is truly hallowed and peace reigns of earth.
(Luke 11:1-4)
With Halloween fast approaching we might want to reflect on the first desire expressed in the Lord’s Prayer, “hallowed be your name.” The word Halloween comes from a form of hallowed. It is actually short for all hallows even, or the eve of All Saints. American Catholics have a sense of this because of the obligation to attend Mass the next day, the Feast of All Saints.
Obviously then, "hallowed" is connected with saints. Indeed, it is an ancient way of saying “holy.” When we heed Jesus’ instruction to pray “hallowed be your name,” we express our wish that God’s name be recognized as holy. Here name is more than a way to call something; rather, it means one’s fame or reputation. We can look at two famous Shakespearean quotes to appreciate the difference. In Romeo and Juliet the heroine downplays the importance of a name when she tells her lover, “What’s in a name? That which we call a rose by another name would smell so sweet.” The character Cassio in Othello captures more the biblical idea of name when he speaks of reputation, “Reputation, reputation, reputation! Oh I have lost my reputation! I have lost the immortal part of myself...”
Holiness, of course, is the chief element of God’s reputation. He shows His holiness through His glory which is nothing less than the manifestation of His divine and gracious will throughout creation. When all women and men follow God’s will, His name is truly hallowed and peace reigns of earth.
Homilette for Tuesday, October 9, 2007
Tuesday, XXVII Week of Ordinary Time
(Luke 10:38-42)
Giving a talk to Missionaries of Charity, the congregation Mother Teresa founded, will likely humble any priest aware of what is going on. The sisters place a chair in the center of the room for the priest and then sit on the floor around him. No doubt they have the posture of Mary listening to Jesus in the gospel today in mind.
In the passage Jesus acts prophetically in a number of ways. First, he visits a woman’s home and then he allows a woman to sit at his feet. Rabbis do not take such liberties in biblical days for obvious reasons. But Jesus evidently does not feel tempted to sin by thought much less by action. He does, however, mean to demonstrate that women must hear the gospel as well as men.
Most of all, Jesus acts like a prophet here by the implication of his words. He tells Martha that only “one thing” is important. For him that thing is always to heed the word of God. He is hinting to Martha and the rest of us that he speaks that word. We need to put aside our many cares to listen to him.
(Luke 10:38-42)
Giving a talk to Missionaries of Charity, the congregation Mother Teresa founded, will likely humble any priest aware of what is going on. The sisters place a chair in the center of the room for the priest and then sit on the floor around him. No doubt they have the posture of Mary listening to Jesus in the gospel today in mind.
In the passage Jesus acts prophetically in a number of ways. First, he visits a woman’s home and then he allows a woman to sit at his feet. Rabbis do not take such liberties in biblical days for obvious reasons. But Jesus evidently does not feel tempted to sin by thought much less by action. He does, however, mean to demonstrate that women must hear the gospel as well as men.
Most of all, Jesus acts like a prophet here by the implication of his words. He tells Martha that only “one thing” is important. For him that thing is always to heed the word of God. He is hinting to Martha and the rest of us that he speaks that word. We need to put aside our many cares to listen to him.
Homilette for Monday, October 8, 2007
Monday, XXVII Week of Ordinary Time
(Jonah 1.1-2.2;11)
Americans may today recognize the city of Mosul in Iraq because of the violence that continually flares up there. But more would recognize the city by its former name, Nineveh, capital of the ancient kingdom of Assyria. In that city lies the shrine of the burial place of the prophet Jonah which many Muslims and some tourists visit. The sanctuary, however, is something of a ruse. It does not go back to anywhere near Biblical times. Even if it did, we know that the character Jonah is really a literally fiction.
Of course, this does not mean that the Bible is in error. Quite the contrary, the Book of the Prophet Jonah brilliantly reveals the will of God. It shows God’s plan to save the whole world and not just a relatively small number of Israelites. Equally significant, Jonah demonstrates how the proudest of people can repent of their sins.
The passage we read from Jonah today pictures pagan sailors (could we think of any group more hardened?) scandalized by Jonah’s disobeying God’s command and then begging God for mercy. This sentiment and action directly oppose the response of the Israelites to God during the period of the latter kings. They notoriously abandoned the Law without looking back. God takes pity on the sailors by calming the seas despite their atrocious act of human sacrifice. We should listen to the story as yet another reminder of God’s love despite our sins and His mercy always available upon sincere request.
(Jonah 1.1-2.2;11)
Americans may today recognize the city of Mosul in Iraq because of the violence that continually flares up there. But more would recognize the city by its former name, Nineveh, capital of the ancient kingdom of Assyria. In that city lies the shrine of the burial place of the prophet Jonah which many Muslims and some tourists visit. The sanctuary, however, is something of a ruse. It does not go back to anywhere near Biblical times. Even if it did, we know that the character Jonah is really a literally fiction.
Of course, this does not mean that the Bible is in error. Quite the contrary, the Book of the Prophet Jonah brilliantly reveals the will of God. It shows God’s plan to save the whole world and not just a relatively small number of Israelites. Equally significant, Jonah demonstrates how the proudest of people can repent of their sins.
The passage we read from Jonah today pictures pagan sailors (could we think of any group more hardened?) scandalized by Jonah’s disobeying God’s command and then begging God for mercy. This sentiment and action directly oppose the response of the Israelites to God during the period of the latter kings. They notoriously abandoned the Law without looking back. God takes pity on the sailors by calming the seas despite their atrocious act of human sacrifice. We should listen to the story as yet another reminder of God’s love despite our sins and His mercy always available upon sincere request.
Homilette for Friday, October 5, 2007
Friday, XXVI Week of Ordinary Time
(Baruch 1:15-22, Luke 10:13-16)
In the Gospel Jesus laments that the cities of Chorazin and Bethsaida have not repented. In the reading from Baruch the people demonstrate the repentance he expects. He wants sinners to recognize that they have erred not in judgment but in heart. Repentance is based on memory. The Babylonian Jews recall God’s goodness: how He led their ancestors out of captivity in Egypt and gave them the Law to live as a free people. To be precise the Book of Deuteronomy records how Moses set before the people a blessing if they follow the ways of God and a curse if they pursued their hearts’ whims and fancies. Now the people recognized how they chose the latter and have paid dearly for their sins.
Our society also has wandered from God’s ways with similarly disastrous results. Preachers typically bemoan how present times do not measure up to former ones, but how else is one to see the degeneration in morals cast before the public? True, our society is not expressly Christian, but Jewish-Christian values and traditions ground Western civilization.
The other day a newspaper article told of Hollywood possibly prohibiting all smoking in pictures that youth might see. This sounds like a sensible restriction, but it is only ironic with all the sexual promiscuity that Hollywood projects. Immoral sexual gratification creates much more serious personal and social problems. But few are willing to curb its public expression. More than protect youth from the dangers of smoking, we should guard them from sexual licentiousness.
(Baruch 1:15-22, Luke 10:13-16)
In the Gospel Jesus laments that the cities of Chorazin and Bethsaida have not repented. In the reading from Baruch the people demonstrate the repentance he expects. He wants sinners to recognize that they have erred not in judgment but in heart. Repentance is based on memory. The Babylonian Jews recall God’s goodness: how He led their ancestors out of captivity in Egypt and gave them the Law to live as a free people. To be precise the Book of Deuteronomy records how Moses set before the people a blessing if they follow the ways of God and a curse if they pursued their hearts’ whims and fancies. Now the people recognized how they chose the latter and have paid dearly for their sins.
Our society also has wandered from God’s ways with similarly disastrous results. Preachers typically bemoan how present times do not measure up to former ones, but how else is one to see the degeneration in morals cast before the public? True, our society is not expressly Christian, but Jewish-Christian values and traditions ground Western civilization.
The other day a newspaper article told of Hollywood possibly prohibiting all smoking in pictures that youth might see. This sounds like a sensible restriction, but it is only ironic with all the sexual promiscuity that Hollywood projects. Immoral sexual gratification creates much more serious personal and social problems. But few are willing to curb its public expression. More than protect youth from the dangers of smoking, we should guard them from sexual licentiousness.
Homilette for Thursday, November 4, 2007
Memorial of St. Francis Assisi
(Matthew 11:25-30)
In 1219 Francis of Assisi joined the Fifth Crusade. He traveled to Egypt where the Christian army was preparing to attack the Muslim forces. But Francis did not join the battle. His intention was to convert the Muslims to Christ. After the Christian armies suffered an embarrassing defeat at the hands of Malik al-Kamil, the Sultan of Egypt, Francis seized his opportunity. He sauntered over to the Muslim camp asking to see the Sultan. Evidently, Malik took Francis as a deserter who wanted to convert to Islam and granted him an audience.
The Sultan challenged the friar to walk on the image of a cross woven into a carpet. In some circles this was considered a desecration of Christianity’s most sacred image. Francis, however, did not possess a scrupulous conscience. He walked on the cross reminding the Sultan that there were two other crosses raised on Golgotha and he was only trampling the cross of the “bad thief.” Then Francis challenged the Sultan. If he walked over burning coals unharmed, the Sultan and his people would have to convert to Christianity. At this the Sultan demurred saying that if he converted to Christianity, both he and Francis would be massacred.
The encounter with the Sultan evidently had an effect on Francis. When his friars established the norms for missionary activity among Muslims, Francis insisted that they prohibit any attempt to use weapons as a means of conversion. Nor were they to taunt Muslims into making martyrs of them. Rather, either they were to subject themselves to their adversaries as a model of Christ’s forbearance or they were to proclaim the gospel openly but without any demonstration of force.
We should understand that when we look at St. Francis of Assisi, we see an image of Christ, the image of God. Because he took Jesus literally -- shouldering Jesus’ yoke and learning from him, the people of his age recognized him as a “new Christ.” Christ himself seems to have confirmed this likeness by transferring to him the wounds of his crucifixion. In the gospel today Jesus also says, “I am gentle and humble of heart.” He will not attack others but recognizes the dignity of all human beings. So Francis did not promote battling Christianity’s enemies but dialoguing with them so that they might see the virtues of Christ.
(Matthew 11:25-30)
In 1219 Francis of Assisi joined the Fifth Crusade. He traveled to Egypt where the Christian army was preparing to attack the Muslim forces. But Francis did not join the battle. His intention was to convert the Muslims to Christ. After the Christian armies suffered an embarrassing defeat at the hands of Malik al-Kamil, the Sultan of Egypt, Francis seized his opportunity. He sauntered over to the Muslim camp asking to see the Sultan. Evidently, Malik took Francis as a deserter who wanted to convert to Islam and granted him an audience.
The Sultan challenged the friar to walk on the image of a cross woven into a carpet. In some circles this was considered a desecration of Christianity’s most sacred image. Francis, however, did not possess a scrupulous conscience. He walked on the cross reminding the Sultan that there were two other crosses raised on Golgotha and he was only trampling the cross of the “bad thief.” Then Francis challenged the Sultan. If he walked over burning coals unharmed, the Sultan and his people would have to convert to Christianity. At this the Sultan demurred saying that if he converted to Christianity, both he and Francis would be massacred.
The encounter with the Sultan evidently had an effect on Francis. When his friars established the norms for missionary activity among Muslims, Francis insisted that they prohibit any attempt to use weapons as a means of conversion. Nor were they to taunt Muslims into making martyrs of them. Rather, either they were to subject themselves to their adversaries as a model of Christ’s forbearance or they were to proclaim the gospel openly but without any demonstration of force.
We should understand that when we look at St. Francis of Assisi, we see an image of Christ, the image of God. Because he took Jesus literally -- shouldering Jesus’ yoke and learning from him, the people of his age recognized him as a “new Christ.” Christ himself seems to have confirmed this likeness by transferring to him the wounds of his crucifixion. In the gospel today Jesus also says, “I am gentle and humble of heart.” He will not attack others but recognizes the dignity of all human beings. So Francis did not promote battling Christianity’s enemies but dialoguing with them so that they might see the virtues of Christ.
Homilette for Wednesday, October 3, 2007
Wednesday, XXVI Week of Ordinary Time
(Luke 9:57-62)
Sometimes we have the luxury of making detailed preparations for a trip. At other times the opportunity to travel arises quickly and we must either grab it or lose it. Once a young man was with his family in Hawaii when he met a yachtsman about to set sail for Tahiti. The yachtsman invited the youth to be a crew member for the months-long trip. The latter decided to go although he had hardly enough time to pack. On his return, the young man could hardly express how wonderful an experience he had. Today we meet Jesus inviting others to an adventure of discipleship supremely wonderful although hardly pleasant.
The gospel passage begins by noting that Jesus is proceeding on his journey. He is on his way to Jerusalem where he will complete his mission of salvation. This fact explains the urgency of not having time to say “good-bye” to one’s family much less waiting for an elderly parent to die. It may be terrifying to think of accompanying someone to a brutal death. However, if that person is the sublimely gracious Lord, one can put fear aside to support him in his quest.
Jesus extends to us also the invitation to accompany him. To be sure we have time for our family. In fact, caring for the needs at home is part of our commitment to him. He does not intend for us to leave behind father, mother, wife or children so much as our ambitions, desires, and other ego compulsions. If we are in business, he will have us not track the bottom line so much as service to clients and care for employers. If we are in ministry, he will have us not count the accolades of bishops and rich patrons but our efforts to bring people to an awareness of the living God.
(Luke 9:57-62)
Sometimes we have the luxury of making detailed preparations for a trip. At other times the opportunity to travel arises quickly and we must either grab it or lose it. Once a young man was with his family in Hawaii when he met a yachtsman about to set sail for Tahiti. The yachtsman invited the youth to be a crew member for the months-long trip. The latter decided to go although he had hardly enough time to pack. On his return, the young man could hardly express how wonderful an experience he had. Today we meet Jesus inviting others to an adventure of discipleship supremely wonderful although hardly pleasant.
The gospel passage begins by noting that Jesus is proceeding on his journey. He is on his way to Jerusalem where he will complete his mission of salvation. This fact explains the urgency of not having time to say “good-bye” to one’s family much less waiting for an elderly parent to die. It may be terrifying to think of accompanying someone to a brutal death. However, if that person is the sublimely gracious Lord, one can put fear aside to support him in his quest.
Jesus extends to us also the invitation to accompany him. To be sure we have time for our family. In fact, caring for the needs at home is part of our commitment to him. He does not intend for us to leave behind father, mother, wife or children so much as our ambitions, desires, and other ego compulsions. If we are in business, he will have us not track the bottom line so much as service to clients and care for employers. If we are in ministry, he will have us not count the accolades of bishops and rich patrons but our efforts to bring people to an awareness of the living God.
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