Wednesday, December 19, 2007
(Luke 1:5-25)
It is said that for Jews the first commandment is not: “Thou shalt have no strange gods before me,” or even: “Love God with all your heart…” No, their first commandment comes from the initial words God speaks to humans. In Genesis 1:22, God tells them, “Be fruitful and multiply.” We can thus appreciate the disappointment of Zechariah and Elizabeth – two people recognized as God-fearing -- in never having given birth. Probably, there were some less edifying reasons for their feeling “disgrace.” People might have snickered at them as somehow inadequate in sexual relations. Perhaps, also, they might have wanted a child just to bear their name, to take up their profession, and to take them to see their doctors.
We can speculate a bit on how the couple felt when they saw John grow up. He evidently did not take up his father’s priesthood. But more peculiar, surely, was his moving to the desert to live on a diet of locusts and honey. Is this just another example of a kid failing to live up to his parents’ expectations? But all this goes way beyond Luke’s purpose in narrating the story of the holy couple.
Luke punctuates the fact that Zechariah seeks a sign from the angel who bore the news of his son’s unlikely conception. The evangelist reminds us here of the people in the gospel seeking a sign from Jesus. They were not sure that they could trust him even after he demonstrates his divine authority time and again. What God calls forth from Zechariah -- and from us as well -- is trust. He gives his word to Zechariah that Elizabeth is going to bear him a child. “Enough; believe it, Zechariah, and give praise to God,” a wise person would admonish the priest. Jesus speaks similarly to us. “Prepare for my return.” He tells us in the early days of Advent. And so we are to practice his virtues without grumbling. We are to care for the needy, to pray for those who would persecute us, and to thank God continuously for everything we have.
Homilette for December 18, 2007
Tuesday, December 18, 2007
(Jeremiah 23:5-8)
Listening to the children of the poor, we may receive an entirely new concept of “Christmas gift.” Once, a missionary went to the highlands of Honduras to celebrate mass on the night after Christmas Day. Arriving early in the evening, he attended the meeting of the youth group. The group’s leader asked the missionary to say something. He only inquired about the children’s Christmas gifts. But the children didn’t seem to understand. Rather than describe any toy or clothing they might have received, they only mentioned how they would be more obedient and prayerful. Then the priest realized that he was the one who lacked comprehension. The children’s parents were too destitute to provide material gifts for them. “Christmas gifts” were what they all did to show Jesus how much they love him.
In the reading today from Jeremiah, the prophet provides us with a similarly new concept of “the Promised Land.” He foretells all the descendants of Israel taking up residence on their own rightful land. Jesus fulfills this prophecy by giving us, the new Israelites because of our relationship with him, the Promised Land. But the lot that Jesus has in mind is not real estate in the State of Israel. No, Jesus will provide a place in heaven for those who are keep his commandments.
This promise of heaven may sound like a shady deal. But I suspect that the more chastened among us will gladly take it. We realize that those Honduran highlander children have better Christmas gifts than kids receiving the latest Nintendo issue. We also believe that a share in heaven, which begins with true love in this life, is better than any place on earth.
(Jeremiah 23:5-8)
Listening to the children of the poor, we may receive an entirely new concept of “Christmas gift.” Once, a missionary went to the highlands of Honduras to celebrate mass on the night after Christmas Day. Arriving early in the evening, he attended the meeting of the youth group. The group’s leader asked the missionary to say something. He only inquired about the children’s Christmas gifts. But the children didn’t seem to understand. Rather than describe any toy or clothing they might have received, they only mentioned how they would be more obedient and prayerful. Then the priest realized that he was the one who lacked comprehension. The children’s parents were too destitute to provide material gifts for them. “Christmas gifts” were what they all did to show Jesus how much they love him.
In the reading today from Jeremiah, the prophet provides us with a similarly new concept of “the Promised Land.” He foretells all the descendants of Israel taking up residence on their own rightful land. Jesus fulfills this prophecy by giving us, the new Israelites because of our relationship with him, the Promised Land. But the lot that Jesus has in mind is not real estate in the State of Israel. No, Jesus will provide a place in heaven for those who are keep his commandments.
This promise of heaven may sound like a shady deal. But I suspect that the more chastened among us will gladly take it. We realize that those Honduran highlander children have better Christmas gifts than kids receiving the latest Nintendo issue. We also believe that a share in heaven, which begins with true love in this life, is better than any place on earth.
Homilette for December 17, 2007
Monday, December 17, 2007
(Matthew 1:1-17)
On first seeing the genealogy in the Gospel either of Matthew or of Luke, we want to skip through the list. “What importance can they add to our understanding of Jesus?” we ask ourselves. “Much more than a normal person imagines,” is a just answer to our question. The two lists differ in places so it seems impossible that they both are historically accurate. But each relates important truths that the Church holds concerning Jesus and that has become part of our faith. They are like DNA codes that reveal something of a person’s innate character.
Since the gospel today relates Matthew’s genealogy we will limit our focus to its contents. Obviously, the list tells us that Jesus is indeed the son of David, the great king of Israel, and also the son of Abraham, to whom God made the promise of a blessing to all nations. Jesus is, we may say, the royal Messiah whom has God has sent to save the human race.
The list conveys a sense of the world’s readiness for salvation as it divides Jesus’ ancestors in three groups of fourteen generations. Matthew uses the convention of lists of seven or fourteen (two times seven) to give a sense of fulfillment, as seven is a full week and is said to signify perfection. Jesus represents the conclusion of three sets of fourteen, the conclusion of history. As the Christ, Jesus also ushers in a new age of grace.
Finally, the series refers to five women – Tamar, Rahab, Ruth, Bathsheba (“the wife of Uriah”), and Mary, the mother of Jesus. These remarkable women show how God works in unexpected even, given the truth of the virgin birth, unheard of ways to accomplish His ends.
Today we begin the final part of Advent, the immediate preparation for Christmas. We notice in the gospel acclamation the first of the great “O” antiphons which Israel used as titles for the Messiah and we adopt to call upon the Lord. Now more than ever we should take time from the hustle-bustle of the season to meditate. “Why do I need a savior?” each of us needs to ask. we might also contemplate, “How does the `wisdom of the ages’ (from today gospel acclamation) respond to my need?”
(Matthew 1:1-17)
On first seeing the genealogy in the Gospel either of Matthew or of Luke, we want to skip through the list. “What importance can they add to our understanding of Jesus?” we ask ourselves. “Much more than a normal person imagines,” is a just answer to our question. The two lists differ in places so it seems impossible that they both are historically accurate. But each relates important truths that the Church holds concerning Jesus and that has become part of our faith. They are like DNA codes that reveal something of a person’s innate character.
Since the gospel today relates Matthew’s genealogy we will limit our focus to its contents. Obviously, the list tells us that Jesus is indeed the son of David, the great king of Israel, and also the son of Abraham, to whom God made the promise of a blessing to all nations. Jesus is, we may say, the royal Messiah whom has God has sent to save the human race.
The list conveys a sense of the world’s readiness for salvation as it divides Jesus’ ancestors in three groups of fourteen generations. Matthew uses the convention of lists of seven or fourteen (two times seven) to give a sense of fulfillment, as seven is a full week and is said to signify perfection. Jesus represents the conclusion of three sets of fourteen, the conclusion of history. As the Christ, Jesus also ushers in a new age of grace.
Finally, the series refers to five women – Tamar, Rahab, Ruth, Bathsheba (“the wife of Uriah”), and Mary, the mother of Jesus. These remarkable women show how God works in unexpected even, given the truth of the virgin birth, unheard of ways to accomplish His ends.
Today we begin the final part of Advent, the immediate preparation for Christmas. We notice in the gospel acclamation the first of the great “O” antiphons which Israel used as titles for the Messiah and we adopt to call upon the Lord. Now more than ever we should take time from the hustle-bustle of the season to meditate. “Why do I need a savior?” each of us needs to ask. we might also contemplate, “How does the `wisdom of the ages’ (from today gospel acclamation) respond to my need?”
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