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.
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.
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