Wednesday of the Fourth Week in Ordinary Time
(II Samuel 24:2.9-17; Mark 6:1-6)
Parents today want their children to have cell phones so that they may have peace of mind. But their children may use the phones to get into all kinds of mischief. Cell phones, it might be said, are a mixed blessing with a downside as well as obvious benefits. The first reading today will present another innovation with a similar hidden disadvantage.
David’s census will give him a better understanding of his people. At least it will tell him who lives where so that he might tax them more equitably. But it will also tempt the king to count on numbers of deployable soldiers rather than turning to God for help when war threatens. For this reason God is punishing him. Faith in God is similarly the issue in the gospel. The people refuse to repent and believe as Jesus constantly teaches. Rather, they excuse themselves from accepting Jesus as God’s harbinger because they know where he comes from.
We often ask ourselves where faith in God ends and reliance on self, others, and objects begins. An old adage tells us: “Work as if everything depended on yourself, and pray as if everything depended upon God.” But this too seems somewhat ego laden. Yes, let us pray as if all depended upon God but let us work as God’s beloved children. We should recognize that God wants us to do our best without causing injury to ourselves and others.
Memorial of Saint John Bosco, priest
(II Samuel 18:9-10.14b.24-25a.30-19:3; Mark 5:21-43)
A priest, working in an all-male high school, was known to be a strict disciplinarian. At that time corporal punishment was still in vogue, and the priest regularly practiced it. But he was by and large loved, not resented, because he administered punishment with fairness. His slap didn’t leave any scars. Those who received them walked away not hurt but more sober about the importance of good behavior. We may see St. John Bosco as such an effective educator.
John Bosco lived in Italy during the nineteenth century. After being ordained, he gave himself to educating youth. In time he established a religious congregation to work with him. Both the mission and the congregation prospered. Today the Salesians, as his congregation is called, has many prominent members - including the only two cardinals of Central America - and very large numbers.
John Bosco saw Jesus as a model. In one letter he remarked how Jesus was kind, patient, and friendly. No doubt he would find today’s gospel portrait of the Lord especially instructive. Jesus gently takes the dead girl by the hand and tells her to get up. The evangelist Mark adds drama to the scene by using the original Aramaic language, “Talitha koum”. We are to speak to children with such gentleness, firmness, and clarity of purpose. They will respond positively to such directives. As importantly, Jesus will add to our grace for such imitation of his goodness.
(II Samuel 18:9-10.14b.24-25a.30-19:3; Mark 5:21-43)
A priest, working in an all-male high school, was known to be a strict disciplinarian. At that time corporal punishment was still in vogue, and the priest regularly practiced it. But he was by and large loved, not resented, because he administered punishment with fairness. His slap didn’t leave any scars. Those who received them walked away not hurt but more sober about the importance of good behavior. We may see St. John Bosco as such an effective educator.
John Bosco lived in Italy during the nineteenth century. After being ordained, he gave himself to educating youth. In time he established a religious congregation to work with him. Both the mission and the congregation prospered. Today the Salesians, as his congregation is called, has many prominent members - including the only two cardinals of Central America - and very large numbers.
John Bosco saw Jesus as a model. In one letter he remarked how Jesus was kind, patient, and friendly. No doubt he would find today’s gospel portrait of the Lord especially instructive. Jesus gently takes the dead girl by the hand and tells her to get up. The evangelist Mark adds drama to the scene by using the original Aramaic language, “Talitha koum”. We are to speak to children with such gentleness, firmness, and clarity of purpose. They will respond positively to such directives. As importantly, Jesus will add to our grace for such imitation of his goodness.
Monday, January 30, 2012
Monday of the Fourth Week in Ordinary Time
(II Samuel 15:13-14.30.16:5-13; Mark 5:1-20)
In a movie review of “Dead Man Walking,” Sr. Helen Prejean’s story of accompanying a man sentenced to death, a critic asked the question of the man would have repented of the crime if he were not condemned to die. The critic concluded -- very honestly -- that at least the way Sean Penn played the role, the convict wouldn’t have repented. Although it does not present a strong argument for its existence, capital punishment can face criminals with their crime squarely. Confronted with social outrage, they cannot hide from having done something horrendous. We see a similar matter in the first reading.
David has won many battles but has committed grievous sins along the way. Scripture details his rape of Bathsheba and consequent murder of her husband. Now he sees the upshot of his crimes. His son betrays him, and a bystander condemns him on behalf of half the people under David’s reign. The truth is so overbearing that David cries in desperation and admits his guilty ways.
Yet he repents which brings God’s favor. We all sin, but some refuse to acknowledge it. In not confessing our crimes – sins of pride and laziness as well as the more noticeable varieties – we only deprive ourselves of God’s mercy. Jesus comes to free us as the gospel today ably attests. But we must repent and believe in the good news.
(II Samuel 15:13-14.30.16:5-13; Mark 5:1-20)
In a movie review of “Dead Man Walking,” Sr. Helen Prejean’s story of accompanying a man sentenced to death, a critic asked the question of the man would have repented of the crime if he were not condemned to die. The critic concluded -- very honestly -- that at least the way Sean Penn played the role, the convict wouldn’t have repented. Although it does not present a strong argument for its existence, capital punishment can face criminals with their crime squarely. Confronted with social outrage, they cannot hide from having done something horrendous. We see a similar matter in the first reading.
David has won many battles but has committed grievous sins along the way. Scripture details his rape of Bathsheba and consequent murder of her husband. Now he sees the upshot of his crimes. His son betrays him, and a bystander condemns him on behalf of half the people under David’s reign. The truth is so overbearing that David cries in desperation and admits his guilty ways.
Yet he repents which brings God’s favor. We all sin, but some refuse to acknowledge it. In not confessing our crimes – sins of pride and laziness as well as the more noticeable varieties – we only deprive ourselves of God’s mercy. Jesus comes to free us as the gospel today ably attests. But we must repent and believe in the good news.
Friday, January 27, 2012
Friday of the Third Week in Ordinary Time
(II Samuel 11:1-4a.5-10a.13-17; Mark 4:26-34)
The words, “I am pregnant,” can bring joy or misery depending on their context. When a young husband hears them, his heart leaps with hope. But if they are spoken to a lecher like King David, they are wrought with desperation. In order to hide his guilt, David has his paramour’s husband killed. Today it is easier to go after the defenseless child.
Behind the emotions lies the truth about sexual intercourse. As the Church has consistently taught, intercourse contributes significantly to human welfare when performed between loving spouses. Offspring ensure the evolving future, both of the earth and of the Church. They give parents reason for living righteously, to say nothing of the joy the subjects themselves will realize for being alive. Carried out licentiously, on the other hand, intercourse may be initially gratifying but ultimately disturbs the natural order scarring the perpetrators and jeopardizing the welfare of the progeny.
Surmounting the challenge posed by illicit sexual desires requires great fortitude. As we know from the tragedies of kings as majestic as David and of philosophers as wise as Aristotle, it is not readily achieved. But our remedy comes from the gospel. Planted deep within our souls, the word of God spreads to all parts of our being. It makes us as gracious as the mustard tree giving refuge to the birds. It strengthens us like wheat growing tall in the field to resist pestilent desires.
(II Samuel 11:1-4a.5-10a.13-17; Mark 4:26-34)
The words, “I am pregnant,” can bring joy or misery depending on their context. When a young husband hears them, his heart leaps with hope. But if they are spoken to a lecher like King David, they are wrought with desperation. In order to hide his guilt, David has his paramour’s husband killed. Today it is easier to go after the defenseless child.
Behind the emotions lies the truth about sexual intercourse. As the Church has consistently taught, intercourse contributes significantly to human welfare when performed between loving spouses. Offspring ensure the evolving future, both of the earth and of the Church. They give parents reason for living righteously, to say nothing of the joy the subjects themselves will realize for being alive. Carried out licentiously, on the other hand, intercourse may be initially gratifying but ultimately disturbs the natural order scarring the perpetrators and jeopardizing the welfare of the progeny.
Surmounting the challenge posed by illicit sexual desires requires great fortitude. As we know from the tragedies of kings as majestic as David and of philosophers as wise as Aristotle, it is not readily achieved. But our remedy comes from the gospel. Planted deep within our souls, the word of God spreads to all parts of our being. It makes us as gracious as the mustard tree giving refuge to the birds. It strengthens us like wheat growing tall in the field to resist pestilent desires.
Thursday, January 26, 2012
Memorial of Saints Timothy and Titus, bishops
(II Timothy 1:1-8; Mark 4:26-34)
Joe Paterno will be remembered as one of the greatest college football coaches. Although his records will be surpassed in time, his standing as a man will likely live on in eternity. Football was not his whole life. He was a humanist, remarkably conversant in Latin poetry; a philanthropist, who donated millions of dollars to charity; and evidently a faithful Catholic, who took Jesus’ command to love seriously. Much about him seems to have been done in an air of humility that characterizes Jesus in the gospel of Mark.
Jesus never shines a light on himself. He never says, “I am the Son of God; listen to me.” Rather he becomes the Son of God for others, a light revealing divine goodness and love. He preaches, heals, and provides people food to eat. In today’s passage he tells his followers that his genuineness should be self-evident: “’Anyone who has ears ought to hear.’” In other words, if you cannot tell that Jesus has a transcendent quality like God, you have defective hearing and sight.
At his best Joe Paterno showed his family, players, and country a little of what Jesus is like. We strive to do the same. There is really no need of broadcasting that we believe in Jesus among friends. However, we want to show everyone that we follow Jesus by unpretentiously imitating his ways.
(II Timothy 1:1-8; Mark 4:26-34)
Joe Paterno will be remembered as one of the greatest college football coaches. Although his records will be surpassed in time, his standing as a man will likely live on in eternity. Football was not his whole life. He was a humanist, remarkably conversant in Latin poetry; a philanthropist, who donated millions of dollars to charity; and evidently a faithful Catholic, who took Jesus’ command to love seriously. Much about him seems to have been done in an air of humility that characterizes Jesus in the gospel of Mark.
Jesus never shines a light on himself. He never says, “I am the Son of God; listen to me.” Rather he becomes the Son of God for others, a light revealing divine goodness and love. He preaches, heals, and provides people food to eat. In today’s passage he tells his followers that his genuineness should be self-evident: “’Anyone who has ears ought to hear.’” In other words, if you cannot tell that Jesus has a transcendent quality like God, you have defective hearing and sight.
At his best Joe Paterno showed his family, players, and country a little of what Jesus is like. We strive to do the same. There is really no need of broadcasting that we believe in Jesus among friends. However, we want to show everyone that we follow Jesus by unpretentiously imitating his ways.
Wednesday, January 25, 2012
Feast of the Conversion of Saint Paul, apostle
(Acts 22:3-16; Mark 16:15-18)
In introducing his new mysteries of the rosary, Blessed John Paul II spoke of the Transfiguration of the Lord being the primordial mystery of light. At this transcendent experience Jesus’ disciples previewed the glory of the resurrection. Saul, Jesus’ persecutor, has a similar vision of the Lord in today’s reading from Acts.
The passage does not say that Saul sees anything more than light. However, it indicates that the brilliance of the light is so overwhelming that it blinds Saul for an extended period of time. The light has spiritual as well as physical effects. Along with the accompanying voice, it reveals to Saul that he has been wrongly persecuting Jesus’ followers. It also elicits an all-consuming appeal. Saul will not rest until he sees that light again in eternity.
The story of St. Paul’s conversion gives us consolation and hope. Paul, of course, dominates the revelation of Jesus Christ, at least in terms of the number of works in the New Testament. His writings indicate that he was so intelligent, astute, and truthful that we feel secure in accepting their message of salvation. They also move us to look forward, like Paul, to seeing the light of Christ. That will both clear up all our questions about the mystery of Jesus and give us perfect bliss.
(Acts 22:3-16; Mark 16:15-18)
In introducing his new mysteries of the rosary, Blessed John Paul II spoke of the Transfiguration of the Lord being the primordial mystery of light. At this transcendent experience Jesus’ disciples previewed the glory of the resurrection. Saul, Jesus’ persecutor, has a similar vision of the Lord in today’s reading from Acts.
The passage does not say that Saul sees anything more than light. However, it indicates that the brilliance of the light is so overwhelming that it blinds Saul for an extended period of time. The light has spiritual as well as physical effects. Along with the accompanying voice, it reveals to Saul that he has been wrongly persecuting Jesus’ followers. It also elicits an all-consuming appeal. Saul will not rest until he sees that light again in eternity.
The story of St. Paul’s conversion gives us consolation and hope. Paul, of course, dominates the revelation of Jesus Christ, at least in terms of the number of works in the New Testament. His writings indicate that he was so intelligent, astute, and truthful that we feel secure in accepting their message of salvation. They also move us to look forward, like Paul, to seeing the light of Christ. That will both clear up all our questions about the mystery of Jesus and give us perfect bliss.
Tuesday, January 24, 2012
Memorial of Saint Francis de Sales, bishop
(II Samuel6:12b-15.17-19; Mark 3:31-35)
Noblesse oblige is a French phrase meaning that nobility entails responsibility. Perhaps St. Francis de Sales, being French, knew the expression. He certainly practiced it. Although he forfeited his rights as a nobleman when he became a priest, he was eventually elevated to the episcopacy whose affairs he conducted with great honor. He defended the Catholic Church in the hostile environment of Geneva and left a rich legacy of spirituality for the laity. Noblesse oblige also applies to King David whom we hear about in the first reading.
David is renowned as a warrior, but he should also be remembered for his love for the Lord. The dance he does on the entrance of the Ark of the Covenant into Jerusalem conveys all the affection of a spiritual sung by Mahalia Jackson. His love for God is even better expressed by his care for God’s people. Every king has a divinely ordained responsibility to assure the welfare of the poor in his land. David is pictured as discharging this duty as he provides everyone with a banquet’s share of food to celebrate the reception of the Ark.
As a political system, royalty has largely ceded to democracy where common men and women share the rights of kingship. Especially those with more than ample means must not forget the responsibility to look after the needs of the poor. After all, wealth is held by individuals to assure its efficient use, but it is meant for the good of all.
(II Samuel6:12b-15.17-19; Mark 3:31-35)
Noblesse oblige is a French phrase meaning that nobility entails responsibility. Perhaps St. Francis de Sales, being French, knew the expression. He certainly practiced it. Although he forfeited his rights as a nobleman when he became a priest, he was eventually elevated to the episcopacy whose affairs he conducted with great honor. He defended the Catholic Church in the hostile environment of Geneva and left a rich legacy of spirituality for the laity. Noblesse oblige also applies to King David whom we hear about in the first reading.
David is renowned as a warrior, but he should also be remembered for his love for the Lord. The dance he does on the entrance of the Ark of the Covenant into Jerusalem conveys all the affection of a spiritual sung by Mahalia Jackson. His love for God is even better expressed by his care for God’s people. Every king has a divinely ordained responsibility to assure the welfare of the poor in his land. David is pictured as discharging this duty as he provides everyone with a banquet’s share of food to celebrate the reception of the Ark.
As a political system, royalty has largely ceded to democracy where common men and women share the rights of kingship. Especially those with more than ample means must not forget the responsibility to look after the needs of the poor. After all, wealth is held by individuals to assure its efficient use, but it is meant for the good of all.
Monday, January 23, 2012
Monday of the Third Week in Ordinary Time
(II Samuel 5:1-7.10; Mark 3:22-30)
The bishops of the United States ask Catholics to do penance today. They do not prescribe a specific action but expect some form of self-denial. Perhaps Catholics might skip a meal or sacrifice dessert. The bishops’ motive is to express sorrow for the carnage caused by the Supreme Court decision barring laws that prohibit abortion. Undoubtedly they hope that communal action against abortion will end in, as Jesus says in today’s gospel, “(tying) up the strong man.”
Jesus’ words are puzzling. It is not clear at first to whom he is referring when speaking of the strong man or the one who plunders the strong man’s house. It may seem like the strong man is just and the plunderer of his house is doing evil. But this line of thought reverses Jesus’ meaning. The strong man represents the devil whose house is the world where he holds humanity hostage. Jesus comes as the thief who will release humans from bondage after he puts the devil under arrest.
“Abortion rights” has regrettably become the rallying cry of many struggling to uphold the dignity of women. The Catholic Church has repented complexity in the oppression of woman in the sense that both its human leaders and many of its adherents have openly demonstrated sexist behaviors. Church leaders like Blessed John Paul II have done all that they find possible to assure justice for women. Nevertheless, the Church must point out the contradiction in pro-choice proponents claiming a right to destroy a human being. It denies the most basic of rights – that of life itself. Ironically it has further led to the slaughter of a majority of women.
(II Samuel 5:1-7.10; Mark 3:22-30)
The bishops of the United States ask Catholics to do penance today. They do not prescribe a specific action but expect some form of self-denial. Perhaps Catholics might skip a meal or sacrifice dessert. The bishops’ motive is to express sorrow for the carnage caused by the Supreme Court decision barring laws that prohibit abortion. Undoubtedly they hope that communal action against abortion will end in, as Jesus says in today’s gospel, “(tying) up the strong man.”
Jesus’ words are puzzling. It is not clear at first to whom he is referring when speaking of the strong man or the one who plunders the strong man’s house. It may seem like the strong man is just and the plunderer of his house is doing evil. But this line of thought reverses Jesus’ meaning. The strong man represents the devil whose house is the world where he holds humanity hostage. Jesus comes as the thief who will release humans from bondage after he puts the devil under arrest.
“Abortion rights” has regrettably become the rallying cry of many struggling to uphold the dignity of women. The Catholic Church has repented complexity in the oppression of woman in the sense that both its human leaders and many of its adherents have openly demonstrated sexist behaviors. Church leaders like Blessed John Paul II have done all that they find possible to assure justice for women. Nevertheless, the Church must point out the contradiction in pro-choice proponents claiming a right to destroy a human being. It denies the most basic of rights – that of life itself. Ironically it has further led to the slaughter of a majority of women.
Friday, January 20, 2012
Friday of the Second Week in Ordinary Time
(I Samuel 24:3-21; Mark 3:13-19)
Fra Angelico’s portrayal of the Sermon on the Mount shows the twelve apostles sitting around Jesus. Each has the ring of a halo around his head although Judas’ is more properly a shadow for it is colored black. The gospel today provides a glimpse of why this is the case.
Mark’s list of apostles typically begins with Peter, the most prominent of the Twelve. It ends with Judas but not because he is the least of the group. It has been speculated that he rivaled Peter in ability. The evangelist John will say that he had the trusted position of treasurer among the disciples. No, he is named at the read because he will deliver the Lord to his enemies. Why did he do it? Mark mentions the promise of money, but there must be a deeper, darker reason. Judas is likely moved by the opportunity to have his named blazoned in history. He will be forever remembered as the betrayer of the Son of God.
Perhaps the desire to do something outrageous tempts each of us. We may envy the recognition of those with special talents or sought-after characteristics. But it is a screwed up desire. Why would anyone want to be cursed by the majority of people? Why would anyone want to forego eternal life in the company of the good apostles?
(I Samuel 24:3-21; Mark 3:13-19)
Fra Angelico’s portrayal of the Sermon on the Mount shows the twelve apostles sitting around Jesus. Each has the ring of a halo around his head although Judas’ is more properly a shadow for it is colored black. The gospel today provides a glimpse of why this is the case.
Mark’s list of apostles typically begins with Peter, the most prominent of the Twelve. It ends with Judas but not because he is the least of the group. It has been speculated that he rivaled Peter in ability. The evangelist John will say that he had the trusted position of treasurer among the disciples. No, he is named at the read because he will deliver the Lord to his enemies. Why did he do it? Mark mentions the promise of money, but there must be a deeper, darker reason. Judas is likely moved by the opportunity to have his named blazoned in history. He will be forever remembered as the betrayer of the Son of God.
Perhaps the desire to do something outrageous tempts each of us. We may envy the recognition of those with special talents or sought-after characteristics. But it is a screwed up desire. Why would anyone want to be cursed by the majority of people? Why would anyone want to forego eternal life in the company of the good apostles?
Thursday, January 19, 2012
Thursday of the Second Week in Ordinary Time
(I Samuel 18:6-9.19:1-7; Mark 3:7-12)
Every year from January 18 to 25 Christians of all stripes are asked to pray for Church unity. The festival of prayer ends with the celebration of the Feast of the Conversion of St. Paul. Of course, the apostle to the Gentiles not only championed Church unity but also expressed a willingness to sacrifice himself so that the majority of his fellow Jews would join the former pagans in accepting Christ. For various historical reasons, unity is elusive but today’s gospel suggests a reason for cooperation among all Christians.
Throughout the gospel of Mark, Jesus strives to keep his identity as God’s Son hidden. In today’s passage he admonishes the unclean spirits, who are aware of spiritual reality, not to make him known. His reasoning is not hard to fathom. Jesus needs time to demonstrate that God saves His people through suffering as well as mighty deeds. In 1901 the Protestant scholar William Wrede popularized the idea of a “Messianic secret” to describe Jesus’ will to hide his identity. Wrede’s explanation has been refuted over the years, but his attention to the gospel peculiarity has spurred study and reflection.
Catholicism is indebted to Protestantism for the latter’s Scriptural scholarship as it owes respect to Orthodoxy for its attention to liturgy. Christians need to come together to fully realize God’s plan for His Church. Of course, real unity cannot be achieved without a demand for truth. But for that reason as well, we must not allow pride and prejudice to derail the quest.
(I Samuel 18:6-9.19:1-7; Mark 3:7-12)
Every year from January 18 to 25 Christians of all stripes are asked to pray for Church unity. The festival of prayer ends with the celebration of the Feast of the Conversion of St. Paul. Of course, the apostle to the Gentiles not only championed Church unity but also expressed a willingness to sacrifice himself so that the majority of his fellow Jews would join the former pagans in accepting Christ. For various historical reasons, unity is elusive but today’s gospel suggests a reason for cooperation among all Christians.
Throughout the gospel of Mark, Jesus strives to keep his identity as God’s Son hidden. In today’s passage he admonishes the unclean spirits, who are aware of spiritual reality, not to make him known. His reasoning is not hard to fathom. Jesus needs time to demonstrate that God saves His people through suffering as well as mighty deeds. In 1901 the Protestant scholar William Wrede popularized the idea of a “Messianic secret” to describe Jesus’ will to hide his identity. Wrede’s explanation has been refuted over the years, but his attention to the gospel peculiarity has spurred study and reflection.
Catholicism is indebted to Protestantism for the latter’s Scriptural scholarship as it owes respect to Orthodoxy for its attention to liturgy. Christians need to come together to fully realize God’s plan for His Church. Of course, real unity cannot be achieved without a demand for truth. But for that reason as well, we must not allow pride and prejudice to derail the quest.
Wednesday, January 18, 2012
Wednesday of the Second Week in Ordinary Time
(I Samuel 17:32-33.37.40-51; Mark 3:1-6)
Denver Bronco quarterback Tim Tebow corralled world-wide attention over the past few weeks. Through the power of mass media, the story of this faith-inspired athlete captured the imaginations of housewives in Australia as well as football junkies in the U.S. The explanation for the phenomenon relates to the first reading today. Tim Tebow appears as a David going against bigger, stronger teams. The Broncos’ defeat last Saturday will not entirely disillusion his legion of followers. Rather they will sing of his accomplishments as a humanitarian off the field. Many will also give thanks to God for having given them a model to be followed.
However strong or crafty David appears in the Scripture, his story is to be read as a testimony of God’s love for His people. God goes before David just as Goliath’s shield bearer goes before the colossal Philistine. In the gospel Jesus will say that with faith a man or woman can move a mountain. The same symbiosis of faith and the favor of God easily cuts Goliath down to size.
We wonder whether God cares about football games as much as the fans praying that their team scores enough points to win. One theologian argues that God does not care about the outcome but does care about all the players on the field and the fans in the stands behind them. Using that logic, we might conclude that since everyone is affected by the score, God has to care about it as well. Although how the tally serves God’s purposes may be regarded as part of the mystery beyond human understanding, we should look for Him in the game. Paradoxically with how brutal professional football has become, we might find God calling for a stop to it.
(I Samuel 17:32-33.37.40-51; Mark 3:1-6)
Denver Bronco quarterback Tim Tebow corralled world-wide attention over the past few weeks. Through the power of mass media, the story of this faith-inspired athlete captured the imaginations of housewives in Australia as well as football junkies in the U.S. The explanation for the phenomenon relates to the first reading today. Tim Tebow appears as a David going against bigger, stronger teams. The Broncos’ defeat last Saturday will not entirely disillusion his legion of followers. Rather they will sing of his accomplishments as a humanitarian off the field. Many will also give thanks to God for having given them a model to be followed.
However strong or crafty David appears in the Scripture, his story is to be read as a testimony of God’s love for His people. God goes before David just as Goliath’s shield bearer goes before the colossal Philistine. In the gospel Jesus will say that with faith a man or woman can move a mountain. The same symbiosis of faith and the favor of God easily cuts Goliath down to size.
We wonder whether God cares about football games as much as the fans praying that their team scores enough points to win. One theologian argues that God does not care about the outcome but does care about all the players on the field and the fans in the stands behind them. Using that logic, we might conclude that since everyone is affected by the score, God has to care about it as well. Although how the tally serves God’s purposes may be regarded as part of the mystery beyond human understanding, we should look for Him in the game. Paradoxically with how brutal professional football has become, we might find God calling for a stop to it.
Tuesday, January 17, 2012
Memorial of Saint Anthony, abbot
(Samuel 16:1-13; Mark 2:23-28)
Today the Church celebrates the feast of the great St. Anthony, not of Padua but of the desert. Anthony lived in the fourth century. His heart was so pure that when he heard the gospel of the rich young man whom Jesus asked to give up his wealth and to follow him, he applied the words to himself. The first reading today tells of the Lord seeing such clarity of purpose.
Saul has deeply disappointed God. As a youth he may have whole-heartedly followed the Lord, but in his mature years he has decided to “play it cool.” God knows that he is no longer fit to lead His people and commissions Samuel to find a replacement. Of course, God will assist Samuel in his choice. The favor falls on David, handsome but humble, at least before the Lord. God knows this because, as Scripture constantly proclaims, He looks into people’s hearts.
In an election year we should imitate the Lord in examining the hearts of the candidates. Of course, this task requires discernment which comes with prayer. Still we have to test candidates by seeing if their experience matches their words, by noting any doubletalk in their orations, and by checking whether they have the courage to take unpopular stands in order to do what is right. In the end we may not be fully able to read candidates’ hearts, but we will do something better than judge by appearances.
(Samuel 16:1-13; Mark 2:23-28)
Today the Church celebrates the feast of the great St. Anthony, not of Padua but of the desert. Anthony lived in the fourth century. His heart was so pure that when he heard the gospel of the rich young man whom Jesus asked to give up his wealth and to follow him, he applied the words to himself. The first reading today tells of the Lord seeing such clarity of purpose.
Saul has deeply disappointed God. As a youth he may have whole-heartedly followed the Lord, but in his mature years he has decided to “play it cool.” God knows that he is no longer fit to lead His people and commissions Samuel to find a replacement. Of course, God will assist Samuel in his choice. The favor falls on David, handsome but humble, at least before the Lord. God knows this because, as Scripture constantly proclaims, He looks into people’s hearts.
In an election year we should imitate the Lord in examining the hearts of the candidates. Of course, this task requires discernment which comes with prayer. Still we have to test candidates by seeing if their experience matches their words, by noting any doubletalk in their orations, and by checking whether they have the courage to take unpopular stands in order to do what is right. In the end we may not be fully able to read candidates’ hearts, but we will do something better than judge by appearances.
Monday, January 16, 2012
Monday of the Second Week in Ordinary Time
(I Samuel 15:16-23; Mark 2:18-22)
A young couple is thinking of marriage. They live in a city away from where either grew up. As the date of their wedding is still undetermined, they decide to share an apartment. They realize that it will create more temptation to have sex than they will be able to resist, but they justify the plan by noting the money they will save will expedite the wedding date. Unfortunately, they are reasoning like Saul in the first reading today.
The king of Israel has allowed his men to take animals for booty in order to sacrifice them to God. Yes, they will probably eat some of the partially-burnt offering, but they could use the nourishment. It seems like a waste of good meat to exterminate the enemy’s entire flock. Yet this is exactly what God has commanded, and not without reason. Eating the enemy’s meat, taking their wives, appeasing their gods – all form a slippery slope which God wants His people to stay clear of.
God’s commands always have their logic although at times it is obscure to us. Why, for example, must we run a high risk of losing mother and child when a “therapeutic abortion” can at least save the mother’s life? It is a hard case that necessitates that everything possible is done to save both lives. But still we know that it is always wrong to do evil in order to produce the good.
(I Samuel 15:16-23; Mark 2:18-22)
A young couple is thinking of marriage. They live in a city away from where either grew up. As the date of their wedding is still undetermined, they decide to share an apartment. They realize that it will create more temptation to have sex than they will be able to resist, but they justify the plan by noting the money they will save will expedite the wedding date. Unfortunately, they are reasoning like Saul in the first reading today.
The king of Israel has allowed his men to take animals for booty in order to sacrifice them to God. Yes, they will probably eat some of the partially-burnt offering, but they could use the nourishment. It seems like a waste of good meat to exterminate the enemy’s entire flock. Yet this is exactly what God has commanded, and not without reason. Eating the enemy’s meat, taking their wives, appeasing their gods – all form a slippery slope which God wants His people to stay clear of.
God’s commands always have their logic although at times it is obscure to us. Why, for example, must we run a high risk of losing mother and child when a “therapeutic abortion” can at least save the mother’s life? It is a hard case that necessitates that everything possible is done to save both lives. But still we know that it is always wrong to do evil in order to produce the good.
Friday, January 13, 2012
Friday of the First Week in Ordinary Time
(I Samuel 8:4-7.10-22a; Mark 2:1-12)
The man was having a hard time. He moved out of his parents’ house to marry a divorced woman. When the marriage didn’t work out, he came back to his parents but slept on a bed in the basement. He seemed to feel unworthy of the dignity of having his own room. Some would say that he could not forgive himself for marrying outside the Church. But is it not more the point that he refused to accept God’s forgiveness? Today’s gospel offers some insight into the dynamic.
When Jesus tells the paralytic that his sins are forgiven, nothing is mentioned of the man’s disappointment with not being healed forthrightly. Perhaps, believing that Jesus’ word is as trustworthy as a ride on a mule, he gives a sigh of relief that his past no longer threatens his eternal life. At least he can raise his head in public again because he acknowledged his faults and accepted the grace of forgiveness. However, the scribes – Jesus’ law-obsessed adversaries – do take umbrage. They object that Jesus outrageously presumes divine power by claiming to forgive sins. Jesus then shows that he indeed has supernatural power by enabling the paralytic to walk. The healing dramatizes the meaning of forgiveness. Now the man can walk freely in society.
In a secularized society speaking of “forgiving oneself” will have currency as people believe that they are accountable mostly to themselves for the lives they lead. We Christians, however, know that we are made by God and for God. Assured of His forgiveness when we repent of our sins, we recognize our place as His beloved children awaiting the fullness of redemption.
(I Samuel 8:4-7.10-22a; Mark 2:1-12)
The man was having a hard time. He moved out of his parents’ house to marry a divorced woman. When the marriage didn’t work out, he came back to his parents but slept on a bed in the basement. He seemed to feel unworthy of the dignity of having his own room. Some would say that he could not forgive himself for marrying outside the Church. But is it not more the point that he refused to accept God’s forgiveness? Today’s gospel offers some insight into the dynamic.
When Jesus tells the paralytic that his sins are forgiven, nothing is mentioned of the man’s disappointment with not being healed forthrightly. Perhaps, believing that Jesus’ word is as trustworthy as a ride on a mule, he gives a sigh of relief that his past no longer threatens his eternal life. At least he can raise his head in public again because he acknowledged his faults and accepted the grace of forgiveness. However, the scribes – Jesus’ law-obsessed adversaries – do take umbrage. They object that Jesus outrageously presumes divine power by claiming to forgive sins. Jesus then shows that he indeed has supernatural power by enabling the paralytic to walk. The healing dramatizes the meaning of forgiveness. Now the man can walk freely in society.
In a secularized society speaking of “forgiving oneself” will have currency as people believe that they are accountable mostly to themselves for the lives they lead. We Christians, however, know that we are made by God and for God. Assured of His forgiveness when we repent of our sins, we recognize our place as His beloved children awaiting the fullness of redemption.
Thursday, January 12, 2012
Thursday of the First Week in Ordinary Time
(I Samuel 4:1-11; Mark 1:40-45)
After every human tragedy – earthquake, hurricane, defeat in war – humans ask themselves why it happened. They wonder whether God is capricious, whether they did not respond properly to God’s initiatives, or whether He exists at all. Such questions echo the elders of the Israel in the first reading.
“’Why has the Lord permitted us to be defeated today by the Philistines?’” the men ask themselves. Apparently assuming that the problem lies with God’s lack of attention, the elders summon the Ark of the Covenant to be brought to the battlefront. “Surely the Lord will wake up,” the elders seem to say, “when He sees His people’s need.” Of course, the tactic fails. God knows quite well what their situation, yet chooses not to support the Israelis.
God has His reasons which will always, to some degree remain, obscure to humankind. We might speculate in the case under consideration that God is changing the center of human authority from judges to a king as well as the center of cultic worship from Shiloh to Jerusalem. But God’s reasons are, in the end, often unfathomable. If we could figure them all out, we would sit on an equal level with God. This is not to say that God caresses and despises humans at whim. No, He has definitively shown favor toward us in Jesus Christ. What Jesus suffered to liberate humans from sin manifests majestically the Father’s love. We must respond by embracing whole-heartedly the mystery of God -- both when it seems to favor us and when it seems to reject us.
(I Samuel 4:1-11; Mark 1:40-45)
After every human tragedy – earthquake, hurricane, defeat in war – humans ask themselves why it happened. They wonder whether God is capricious, whether they did not respond properly to God’s initiatives, or whether He exists at all. Such questions echo the elders of the Israel in the first reading.
“’Why has the Lord permitted us to be defeated today by the Philistines?’” the men ask themselves. Apparently assuming that the problem lies with God’s lack of attention, the elders summon the Ark of the Covenant to be brought to the battlefront. “Surely the Lord will wake up,” the elders seem to say, “when He sees His people’s need.” Of course, the tactic fails. God knows quite well what their situation, yet chooses not to support the Israelis.
God has His reasons which will always, to some degree remain, obscure to humankind. We might speculate in the case under consideration that God is changing the center of human authority from judges to a king as well as the center of cultic worship from Shiloh to Jerusalem. But God’s reasons are, in the end, often unfathomable. If we could figure them all out, we would sit on an equal level with God. This is not to say that God caresses and despises humans at whim. No, He has definitively shown favor toward us in Jesus Christ. What Jesus suffered to liberate humans from sin manifests majestically the Father’s love. We must respond by embracing whole-heartedly the mystery of God -- both when it seems to favor us and when it seems to reject us.
Wednesday, January 11, 2011
Wednesday of the First Week in Ordinary Time
(I Samuel 3:1-10.19-20; Mark 1:29-39)
Many people discern a call to serve the Church, but few believe that God may be asking them to remain unmarried. They fear being left unfulfilled as human beings if they do no give themselves to another in sexual intimacy. Entertainment almost invariably sends a similar message. Parents as well, having few children, encourage the ones they have to marry so that they may see their family increase. Albeit in an oblique way, the first reading today addresses this question of vocational celibacy.
The biblical author indicates that a vocation is not easily discerned by commenting that “a revelation of the Lord was uncommon.” Yet the Lord does not cease to knock at Samuel’s door. The priest Eli provides the key to discernment of God’s call. Samuel must converse with the Lord in concentrated prayer if he is to understand what God wants of him.
We should understand that the Church does not hold virginity and celibacy high because sexual intimacy is suspect. Quite the contrary, it recognizes the beauty and, indeed, the necessity of married love. But it also is alarmed by the fancy of uncommitted sex that grips the world today. By holding its priests to celibacy and by encouraging women to consecrate their lives to a special relationship with Christ, it preaches the existence of the One who orders our lives so that we might experience not passing pleasure but lasting happiness. Deep and continual prayer will tell whether we have the vocation to preach in this special way.
(I Samuel 3:1-10.19-20; Mark 1:29-39)
Many people discern a call to serve the Church, but few believe that God may be asking them to remain unmarried. They fear being left unfulfilled as human beings if they do no give themselves to another in sexual intimacy. Entertainment almost invariably sends a similar message. Parents as well, having few children, encourage the ones they have to marry so that they may see their family increase. Albeit in an oblique way, the first reading today addresses this question of vocational celibacy.
The biblical author indicates that a vocation is not easily discerned by commenting that “a revelation of the Lord was uncommon.” Yet the Lord does not cease to knock at Samuel’s door. The priest Eli provides the key to discernment of God’s call. Samuel must converse with the Lord in concentrated prayer if he is to understand what God wants of him.
We should understand that the Church does not hold virginity and celibacy high because sexual intimacy is suspect. Quite the contrary, it recognizes the beauty and, indeed, the necessity of married love. But it also is alarmed by the fancy of uncommitted sex that grips the world today. By holding its priests to celibacy and by encouraging women to consecrate their lives to a special relationship with Christ, it preaches the existence of the One who orders our lives so that we might experience not passing pleasure but lasting happiness. Deep and continual prayer will tell whether we have the vocation to preach in this special way.
Tuesday, January 10, 2012
Tuesday of the First Week in Ordinary Time
(I Samuel 1:9-20; Mark 1:21-28)
Parents in Australia worry when their children finish secondary school. Graduation there is typically followed by a week with classmates at the beach. Un-chaperoned, the teens are likely to turn the rite of passage into a seven-day orgy. Some families offer their graduates a trip to Hong Kong if they forego the week-long partying. In today's gospel Jesus presents himself as the rescue of such people given to drink, drugs, and sex.
The passage speaks of "unclean spirits" which are normally considered devils possessing the innocent. However, it may be profitably read today as hedonists obsessed by lust and craving stupor. Jesus addresses this condition with authority. He is not concerned with how pitiful the situation appears but with the well-being of the people involved. He commands the spirits to leave the infected; that is, in a contemporary interpretation his care engenders a genuine love of self that moves hedonists out of self-abuse.
In a society that condones libertine sex and blinks at drunkenness we should see Jesus as a champion of spiritual integrity. His love for us suppresses bodily urges for illegitimate pleasure. He provides us with peace of mind and the tranquility of self-control.
(I Samuel 1:9-20; Mark 1:21-28)
Parents in Australia worry when their children finish secondary school. Graduation there is typically followed by a week with classmates at the beach. Un-chaperoned, the teens are likely to turn the rite of passage into a seven-day orgy. Some families offer their graduates a trip to Hong Kong if they forego the week-long partying. In today's gospel Jesus presents himself as the rescue of such people given to drink, drugs, and sex.
The passage speaks of "unclean spirits" which are normally considered devils possessing the innocent. However, it may be profitably read today as hedonists obsessed by lust and craving stupor. Jesus addresses this condition with authority. He is not concerned with how pitiful the situation appears but with the well-being of the people involved. He commands the spirits to leave the infected; that is, in a contemporary interpretation his care engenders a genuine love of self that moves hedonists out of self-abuse.
In a society that condones libertine sex and blinks at drunkenness we should see Jesus as a champion of spiritual integrity. His love for us suppresses bodily urges for illegitimate pleasure. He provides us with peace of mind and the tranquility of self-control.
Monday, January 9, 2012
Feast of the Baptism of the Lord
(Isaiah 42:1-4.6-7; Mark 1:7-11)
Civil insurrection in the Middle East, extreme poverty inAfrica, growing hedonism in the West - current conditions, as in times, call for a savior. He (or she) will change hearts, enlighten minds, and move people to work together. Today's feast celebrates the Father's commendation of the Son for the mission.
The Baptism of the Lord ends the Christmas season. God has now definitively revealed His Son to the world. First, the shepherds of Israel saw him as a babe heralded by the angels of heaven. Then, foreign wise men came to worship him after being led by a star and advised by those entrusted with the Scriptures. Now, the Father recognizes him as the one to arrest humanity from the devil's claws.
We stand before these happenings wondering if they make a real difference in our lives. Are they worth our radical attention? Or do they merely round our lives with traditions? Of course, we opt for the first. This option implies that we seek ever closer union with the one whom we now recognize clearly as The Savior of the world.
(Isaiah 42:1-4.6-7; Mark 1:7-11)
Civil insurrection in the Middle East, extreme poverty inAfrica, growing hedonism in the West - current conditions, as in times, call for a savior. He (or she) will change hearts, enlighten minds, and move people to work together. Today's feast celebrates the Father's commendation of the Son for the mission.
The Baptism of the Lord ends the Christmas season. God has now definitively revealed His Son to the world. First, the shepherds of Israel saw him as a babe heralded by the angels of heaven. Then, foreign wise men came to worship him after being led by a star and advised by those entrusted with the Scriptures. Now, the Father recognizes him as the one to arrest humanity from the devil's claws.
We stand before these happenings wondering if they make a real difference in our lives. Are they worth our radical attention? Or do they merely round our lives with traditions? Of course, we opt for the first. This option implies that we seek ever closer union with the one whom we now recognize clearly as The Savior of the world.
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