Thursday of the First Week in Ordinary Time
(Esther C:12.14-16.23-25; Matthew 7:7-12)
Rabbi’s Harold Kushner best-seller When Bad Things Happen to Good People pictures an almost anemic God who helps people by inspiring them to work together. Prayer to such a deity gives one occasion to think about what must be done to improve the situation herself. But any hope that It can somehow modify the situation beyond the process of human will and chance is wish-making. Is there any way to reconcile such thinking to the Scripture readings today?
Jesus assures his disciples in the gospel that God listens to the prayers of His people like an indulgent father, the pleas of his children. Queen Esther in the Old Testament selection demonstrates the proper attitude as she throws herself to the ground in supplication before the Lord. In both cases God is considered as the real cause of change. He can be counted on for assistance.
“Then why are not all prayers answered?” some will want to retort. This is an earnest question which Pope Benedict in his recent letter introducing the Holy Year of Faith recognizes as “God’s silence.” Its answer is steeped in tradition although may not satisfy everyone. In the end we must stand before the mystery of God in faith. Just as He has been actively present to us countless time, He can withhold any cognizable response. Still we can be sure that He has heard our plea and will act on our behalf although when and how may not be forthcoming.
Wednesday, February 29, 2012
Wednesday of the First Week in Lent
(Jonah 3:1-10; Luke 11:29-32)
A doctor recently commented on public radio how some asthmatic patients cannot forego having their cats in bed with them. Although they are hypersensitive to cat allergens and may die of an allergic reaction, the animals give them such comfort that they are considered like a spouse or a child. In the first reading today we see other animals taking on human dimensions.
In the reformation of Nineveh with Jonah’s preaching the king declares that both man and beast shall fast and wear sackcloth. It is humorous to imagine cats and dogs much less cows and sheep being dressed in rags to show the earnestness of the people to change their lives. We know now that the story is fictitious, but its purpose is definitely prophetic. It was written to teach Israelites that God will show mercy on all people who take His call for reform to heart.
Whether it means giving up pornography or beginning to pray regularly, reform is difficult. We have to keep in sight the end we desire if we are to accomplish it. We should consider the season of Lent as a special offer that not only calls us to reform but puts Easter on the horizon. In these ways we are inclined to make the necessary changes to rise with Christ.
(Jonah 3:1-10; Luke 11:29-32)
A doctor recently commented on public radio how some asthmatic patients cannot forego having their cats in bed with them. Although they are hypersensitive to cat allergens and may die of an allergic reaction, the animals give them such comfort that they are considered like a spouse or a child. In the first reading today we see other animals taking on human dimensions.
In the reformation of Nineveh with Jonah’s preaching the king declares that both man and beast shall fast and wear sackcloth. It is humorous to imagine cats and dogs much less cows and sheep being dressed in rags to show the earnestness of the people to change their lives. We know now that the story is fictitious, but its purpose is definitely prophetic. It was written to teach Israelites that God will show mercy on all people who take His call for reform to heart.
Whether it means giving up pornography or beginning to pray regularly, reform is difficult. We have to keep in sight the end we desire if we are to accomplish it. We should consider the season of Lent as a special offer that not only calls us to reform but puts Easter on the horizon. In these ways we are inclined to make the necessary changes to rise with Christ.
Tuesday, February 28, 2012
Tuesday of the First Week in Lent
(Isaiah 55:10-11; Matthew 6:7-15)
Christianity essentially is not an ethic but an encounter. It is to know Jesus as our Savior and Lord. However, from this association a way of living emerges. In the “Lord’s Prayer” of today’s gospel, a striking feature of the Christian way is highlighted.
Christians are not to hold grudges. Rather, they are to forgive those who offend them just as they ask God, the Father, to forgive their offenses. Blessed John Paul II brilliantly illustrated this principle when he visited his attempted assassin in prison. In doing so, the pope imitated Jesus in at least two gospel scenes. On the cross in the gospel of Luke Jesus asks his Father in heaven to forgive his executioners. Also, in a resurrection appearance of John’s gospel Jesus seeks out Peter who denied him publicly.
Forgiveness epitomizes the change of heart to which Jesus calls us. It seems more consistent with Jesus’ manner that we do not wantonly proclaim forgiveness to everyone who upsets us. Before that, there is need for a determination of the culpable party and for an admission of guilt. But whether or not a request for forgiveness is forthcoming, we are to pray for those toward whom we feel animosity.
(Isaiah 55:10-11; Matthew 6:7-15)
Christianity essentially is not an ethic but an encounter. It is to know Jesus as our Savior and Lord. However, from this association a way of living emerges. In the “Lord’s Prayer” of today’s gospel, a striking feature of the Christian way is highlighted.
Christians are not to hold grudges. Rather, they are to forgive those who offend them just as they ask God, the Father, to forgive their offenses. Blessed John Paul II brilliantly illustrated this principle when he visited his attempted assassin in prison. In doing so, the pope imitated Jesus in at least two gospel scenes. On the cross in the gospel of Luke Jesus asks his Father in heaven to forgive his executioners. Also, in a resurrection appearance of John’s gospel Jesus seeks out Peter who denied him publicly.
Forgiveness epitomizes the change of heart to which Jesus calls us. It seems more consistent with Jesus’ manner that we do not wantonly proclaim forgiveness to everyone who upsets us. Before that, there is need for a determination of the culpable party and for an admission of guilt. But whether or not a request for forgiveness is forthcoming, we are to pray for those toward whom we feel animosity.
Monday, February 27, 2012
Monday of the First Week in Lent
(Leviticus 19:1-2.11-18; Matthew 25:31-46)
Henri Nouwen was perhaps the most noted spiritual writer in English during the last quarter of the twentieth century. In his final years he often wrote of the community of incapacitated persons and their caregivers in which he lived. In one essay he described his service to an almost helpless youth named Adam who conveyed to him the truth of today’s gospel.
Although there were few alternatives, Adam allowed Nouwen to take care of him. He evidently maintained his composure even when he was in distress. In any event Adam proved himself like Jesus in that in being helped, he brought his helper a “peace that the world cannot give.” The lessons were simple and yet profound. First, Adam revealed to the author, a man of great accomplishment, that what is truly important is a human person’s being not his success. Second, Adam revealed that what makes humans images of God is not the mind that comprehends reality but the heart that can forego preoccupation with self to embrace another in love. Finally, Adam demonstrated the importance of community since, like everyone else, he needed others to survive but in such an intense way that he was unable to hide that truth.
During Lent God invites us to find His Son in others. The more we know suffering people and assist them in their need, the more we will recognize that it is Jesus whom we are care for. In so doing, he lifts us from our own misery to the joy of his company.
(Leviticus 19:1-2.11-18; Matthew 25:31-46)
Henri Nouwen was perhaps the most noted spiritual writer in English during the last quarter of the twentieth century. In his final years he often wrote of the community of incapacitated persons and their caregivers in which he lived. In one essay he described his service to an almost helpless youth named Adam who conveyed to him the truth of today’s gospel.
Although there were few alternatives, Adam allowed Nouwen to take care of him. He evidently maintained his composure even when he was in distress. In any event Adam proved himself like Jesus in that in being helped, he brought his helper a “peace that the world cannot give.” The lessons were simple and yet profound. First, Adam revealed to the author, a man of great accomplishment, that what is truly important is a human person’s being not his success. Second, Adam revealed that what makes humans images of God is not the mind that comprehends reality but the heart that can forego preoccupation with self to embrace another in love. Finally, Adam demonstrated the importance of community since, like everyone else, he needed others to survive but in such an intense way that he was unable to hide that truth.
During Lent God invites us to find His Son in others. The more we know suffering people and assist them in their need, the more we will recognize that it is Jesus whom we are care for. In so doing, he lifts us from our own misery to the joy of his company.
Friday, February 24, 2012
Friday after Ash Wednesday
(Isaiah 58:1-9a; Matthew 9:14-15)
Remember when our mothers told us to eat our food because there were children in China going hungry? Comedians make fun of the logic, but there is subtle connection between the two. It is similar to the reasoning behind the lesson about fasting in the first reading today.
Isaiah chastises the people for fasting while ignoring the needy. Fasting – experiencing hunger --should make us conscious of those without food to eat so that we might help them. Our mothers admonished us to finish our dinner with a similar end in mind. They wanted us to be grateful for all the food we have so that we might help those with little.
Food is a good although we sometimes distort its value by eating too much. But it is not the greatest good. God is that. To recognize God as such we fast during Lent. Because God commands us to do so, it would a travesty to fast and not assist the hungry.
(Isaiah 58:1-9a; Matthew 9:14-15)
Remember when our mothers told us to eat our food because there were children in China going hungry? Comedians make fun of the logic, but there is subtle connection between the two. It is similar to the reasoning behind the lesson about fasting in the first reading today.
Isaiah chastises the people for fasting while ignoring the needy. Fasting – experiencing hunger --should make us conscious of those without food to eat so that we might help them. Our mothers admonished us to finish our dinner with a similar end in mind. They wanted us to be grateful for all the food we have so that we might help those with little.
Food is a good although we sometimes distort its value by eating too much. But it is not the greatest good. God is that. To recognize God as such we fast during Lent. Because God commands us to do so, it would a travesty to fast and not assist the hungry.
Thursday, February 23, 2012
Thursday after Ash Wednesday
(Deuteronomy 30:15-20; Luke 9:22-25)
In the movie The Ninth Day Fr. Kremer, a priest imprisoned at Dachau, is given leave to bury his mother. Once home he can try to flee, but that would bring retaliation against other priests in the concentration camp. The Gestapo provides a more tempting offer. If Fr. Kremer can convince his bishop to collaborate with the occupying German army or if Fr. Kremer signs a letter of support for the Nazis, he could have his freedom without jeopardizing his co-prisoners. The priest rejects the offer. He recognizes that his bishop is heroic in his resistance to the Nazis and prefers to tell the truth and to give personal support to the other prisoners.
When Moses tells the people in the first reading to “choose life,” he hardly has in mind a gruesome choice like the one offered Fr. Kremer. Rather Moses recognizes that a full life of love and peace usually proceeds from following God’s ways. Still even Moses would recognize that God sometimes asks a person to sacrifice herself for the common good. Jesus ironically states this call to self-surrender in today’s gospel as a way to life. In the first century many Christians were faced with the dilemma of forsaking Jesus or experiencing death. The life he offers to the one those who choose to stick with him is not a carefree existence in this world but the resurrection of the dead.
During Lent we are to ponder what kind of life we want for ourselves. Are we going to opt for pleasure and power whatever the cost? Or are we ready to follow Christ’s way of service and sacrifice for the sake of others? When we take Christ’s option in Lent seriously, we realize that it leads to the feast of life itself, Easter Sunday.
(Deuteronomy 30:15-20; Luke 9:22-25)
In the movie The Ninth Day Fr. Kremer, a priest imprisoned at Dachau, is given leave to bury his mother. Once home he can try to flee, but that would bring retaliation against other priests in the concentration camp. The Gestapo provides a more tempting offer. If Fr. Kremer can convince his bishop to collaborate with the occupying German army or if Fr. Kremer signs a letter of support for the Nazis, he could have his freedom without jeopardizing his co-prisoners. The priest rejects the offer. He recognizes that his bishop is heroic in his resistance to the Nazis and prefers to tell the truth and to give personal support to the other prisoners.
When Moses tells the people in the first reading to “choose life,” he hardly has in mind a gruesome choice like the one offered Fr. Kremer. Rather Moses recognizes that a full life of love and peace usually proceeds from following God’s ways. Still even Moses would recognize that God sometimes asks a person to sacrifice herself for the common good. Jesus ironically states this call to self-surrender in today’s gospel as a way to life. In the first century many Christians were faced with the dilemma of forsaking Jesus or experiencing death. The life he offers to the one those who choose to stick with him is not a carefree existence in this world but the resurrection of the dead.
During Lent we are to ponder what kind of life we want for ourselves. Are we going to opt for pleasure and power whatever the cost? Or are we ready to follow Christ’s way of service and sacrifice for the sake of others? When we take Christ’s option in Lent seriously, we realize that it leads to the feast of life itself, Easter Sunday.
Wednesday, February 22, 2012
Ash Wednesday
(Joel 2:12-18; II Corinthians 5:20-6:2; Matthew 6:1-6.16-18)
At the beginning of the first “Rocky” movie, the protagonist is completely out of shape. He strains to run up the stairs of art museum in Philadelphia. Later, however, after weeks of training Rocky bounds to the height like a deer being chased. A transformation has taken place. Rocky has sloughed off both weight and lethargy to perform in a totally superior way. Such a transformation is our goal during Lent.
Although it may improve our health, shedding a few pounds should not be what motivates to give up donuts during this annual six week retreat. If it were, we would be no better than hypocrites whose righteousness, Jesus warns us in the gospel today, we must supersede. No, we must concern ourselves primarily with internal order not external appearance. Through fasting, prayer, and charity we hope to become like Jesus himself. His self-control and compassion are the high stars in heaven which we are shooting for.
It is only natural that we begin Lent with a touch of regret. It is hard to forsake comforts and concentrate our minds on what is holy. But our reluctance will turn into rejoicing at the end of the forty days. Then we will find ourselves renewed in soul and body.
(Joel 2:12-18; II Corinthians 5:20-6:2; Matthew 6:1-6.16-18)
At the beginning of the first “Rocky” movie, the protagonist is completely out of shape. He strains to run up the stairs of art museum in Philadelphia. Later, however, after weeks of training Rocky bounds to the height like a deer being chased. A transformation has taken place. Rocky has sloughed off both weight and lethargy to perform in a totally superior way. Such a transformation is our goal during Lent.
Although it may improve our health, shedding a few pounds should not be what motivates to give up donuts during this annual six week retreat. If it were, we would be no better than hypocrites whose righteousness, Jesus warns us in the gospel today, we must supersede. No, we must concern ourselves primarily with internal order not external appearance. Through fasting, prayer, and charity we hope to become like Jesus himself. His self-control and compassion are the high stars in heaven which we are shooting for.
It is only natural that we begin Lent with a touch of regret. It is hard to forsake comforts and concentrate our minds on what is holy. But our reluctance will turn into rejoicing at the end of the forty days. Then we will find ourselves renewed in soul and body.
Tuesday, February 21, 2012
Tuesday of the Seventh Week in Ordinary Time
(Sirach 2:1-11; Mark 9:30-37)
The inelegant name “Fat Tuesday” (Mardi Gras) is derived from the ancient custom of households consuming all remaining fatty foods before Lent begins. During the Middle Ages Lent was a time of severe penance when Christians did not eat meat or desserts made with animal fat. Like most good practices, Mardi Gras has been corrupted. Today it is often celebrated in the spirit of orgy rather than as a dutiful, albeit cheery, preparation for a devout fast.
The gospel today indicates a similar distortion of values. Jesus has confided in his disciples that the Son of Man will suffer horribly before he experiences glory. They, however, refuse to probe what this might mean preferring, instead, to dwell on fatuous concerns of self-importance. Their obtuseness would be as comical as a Three Stooges routine were it not for the fact that there have been indications that Jesus is referring to himself as the one to undergo the terrible ordeal.
If we wish, we might eat a second pancake or drink a glass of wine today. But let us do so with an eye on tomorrow. During Lent we want to take stock of our sinfulness. We will strive to understand how our selfishness has impeded us from appreciating both the cost and caliber of our redemption.
(Sirach 2:1-11; Mark 9:30-37)
The inelegant name “Fat Tuesday” (Mardi Gras) is derived from the ancient custom of households consuming all remaining fatty foods before Lent begins. During the Middle Ages Lent was a time of severe penance when Christians did not eat meat or desserts made with animal fat. Like most good practices, Mardi Gras has been corrupted. Today it is often celebrated in the spirit of orgy rather than as a dutiful, albeit cheery, preparation for a devout fast.
The gospel today indicates a similar distortion of values. Jesus has confided in his disciples that the Son of Man will suffer horribly before he experiences glory. They, however, refuse to probe what this might mean preferring, instead, to dwell on fatuous concerns of self-importance. Their obtuseness would be as comical as a Three Stooges routine were it not for the fact that there have been indications that Jesus is referring to himself as the one to undergo the terrible ordeal.
If we wish, we might eat a second pancake or drink a glass of wine today. But let us do so with an eye on tomorrow. During Lent we want to take stock of our sinfulness. We will strive to understand how our selfishness has impeded us from appreciating both the cost and caliber of our redemption.
Monday, February 20, 2012
Monday of the Seventh Week in Ordinary Time
(James 3: 13-18; Mark 9:14-29)
On any issue today bloggers make quick judgments. They fit the elements of the matter at hand to their moral framework and come to predictable conclusions. T.S. Elliot’s lament holds truer in this ambience than when he penned it two generations ago: "Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?"
The Letter of James finds wisdom attempting to ascertain the truth, not trying to win an argument. It proceeds in a calm, generous way that listens with credulity to all sides. Then it makes a careful judgment never overstating the conclusion but acknowledging the possibility of error. The result of research with such a process is not only a more likely apprehension of reality but also a more virtuous researcher.
We rightly see Jesus as the personification of wisdom. In the gospel today, for example, he calls our attention to the need for prayer to attain our goals. Prayer deliberately acknowledges both our dependency upon God and our willingness to submit our work to His scrutiny. At one time it is an act of humility and of courage. Along with “fear of the Lord” prayer lies at the beginning of wisdom.
(James 3: 13-18; Mark 9:14-29)
On any issue today bloggers make quick judgments. They fit the elements of the matter at hand to their moral framework and come to predictable conclusions. T.S. Elliot’s lament holds truer in this ambience than when he penned it two generations ago: "Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?"
The Letter of James finds wisdom attempting to ascertain the truth, not trying to win an argument. It proceeds in a calm, generous way that listens with credulity to all sides. Then it makes a careful judgment never overstating the conclusion but acknowledging the possibility of error. The result of research with such a process is not only a more likely apprehension of reality but also a more virtuous researcher.
We rightly see Jesus as the personification of wisdom. In the gospel today, for example, he calls our attention to the need for prayer to attain our goals. Prayer deliberately acknowledges both our dependency upon God and our willingness to submit our work to His scrutiny. At one time it is an act of humility and of courage. Along with “fear of the Lord” prayer lies at the beginning of wisdom.
Friday, February 17, 2012
Friday of the Sixth Week in Ordinary Time
(James 2:14-24.26; Mark 8:34-9:1)
It seems self-evident that the great non-Christian humanists – Socrates, Saladin, Maimonides, and Gandhi -- have a place in eternal life. Yet even a century ago most Christians would have despaired of their salvation because they were never baptized. Of course, who’s in and who’s out of heaven is up to God, but since Vatican II Catholics, at least, are eager to give people such as these the benefit of the doubt. The first reading today may be employed for argumentation.
Of course, James is not making a case for salvation of non-Christians. He is merely saying that a professed faith alone is unworthy of eternal life. One must animate that faith by works of charity in order to find salvation. Even in his day, James was only refuting radical interpretations of St. Paul’s doctrine of justification by faith. To believe and not to love, even Paul would admit, is as sterile reading a book in an unknown language. Today James’ line of thinking is stretched backward. Works of charity imply faith in a God who commands love of neighbor.
We should not presume salvation on the basis of one act of kindness just as we cannot exclude it because one lacks a profession of faith. We are wise to look for coherency and consistency. When we practice charity regularly, we likely believe sincerely.
(James 2:14-24.26; Mark 8:34-9:1)
It seems self-evident that the great non-Christian humanists – Socrates, Saladin, Maimonides, and Gandhi -- have a place in eternal life. Yet even a century ago most Christians would have despaired of their salvation because they were never baptized. Of course, who’s in and who’s out of heaven is up to God, but since Vatican II Catholics, at least, are eager to give people such as these the benefit of the doubt. The first reading today may be employed for argumentation.
Of course, James is not making a case for salvation of non-Christians. He is merely saying that a professed faith alone is unworthy of eternal life. One must animate that faith by works of charity in order to find salvation. Even in his day, James was only refuting radical interpretations of St. Paul’s doctrine of justification by faith. To believe and not to love, even Paul would admit, is as sterile reading a book in an unknown language. Today James’ line of thinking is stretched backward. Works of charity imply faith in a God who commands love of neighbor.
We should not presume salvation on the basis of one act of kindness just as we cannot exclude it because one lacks a profession of faith. We are wise to look for coherency and consistency. When we practice charity regularly, we likely believe sincerely.
Thursday, February 16, 2012
Thursday of the Sixth Week in Ordinary Time
(James 2:1-9; Mark 8:27-33)
Mark’s gospel, the shortest of the four, has been recited on Broadway. In a one-person show, an actor has successfully held the audience’s attention for over two hours. Because the work deals with who is this man Jesus, today’s gospel passage must have comprised the climax of the drama. No doubt for this reason the evangelist places it at the center of his work.
Jesus has been careful about not allowing his identity to be known. He chastises the evil spirits whom he expels when they attempt to reveal his divine origin. The disciples have observed him up close but only after seeing him repeatedly feed multitudes, control the elements, and cure diseases can they say that Jesus is the long-expected Messiah. Yet they cannot understand how Jesus will be rejected. For them the Messiah is the conqueror not the vanquished. As to being raised from the dead, this concept is as incomprehensible as saying he will jump to the moon.
We might ask ourselves if our lives were ever dramatized, would Jesus have more than a bit part? Would he be there at the climax when we take a decisive step in determining our destiny? The occasion may be the day we let go of a particular vice or the time we commit ourselves love our families unreservedly. Is he at center stage with us today?
(James 2:1-9; Mark 8:27-33)
Mark’s gospel, the shortest of the four, has been recited on Broadway. In a one-person show, an actor has successfully held the audience’s attention for over two hours. Because the work deals with who is this man Jesus, today’s gospel passage must have comprised the climax of the drama. No doubt for this reason the evangelist places it at the center of his work.
Jesus has been careful about not allowing his identity to be known. He chastises the evil spirits whom he expels when they attempt to reveal his divine origin. The disciples have observed him up close but only after seeing him repeatedly feed multitudes, control the elements, and cure diseases can they say that Jesus is the long-expected Messiah. Yet they cannot understand how Jesus will be rejected. For them the Messiah is the conqueror not the vanquished. As to being raised from the dead, this concept is as incomprehensible as saying he will jump to the moon.
We might ask ourselves if our lives were ever dramatized, would Jesus have more than a bit part? Would he be there at the climax when we take a decisive step in determining our destiny? The occasion may be the day we let go of a particular vice or the time we commit ourselves love our families unreservedly. Is he at center stage with us today?
Wednesday, February 15, 2012
Wednesday of the Sixth Week in Ordinary Time
(James 1:19-27; Mark 8:22-26)
From all the attention given to popular sports, one would think that the United States were a nation of athletes. Of course, the reality is quite different. Americans are notoriously couch potatoes whose use of a swimming pool is largely limited to a site for a party and of a stationary bicycle, to a clothes rack. As Americans should get up to exercise and not just watch sports on television, James admonishes his readers to be doers as well as hearers of the word.
James has a dynamic concept in mind when he compares the hearer who does not act on what he hears to a person who looks into a mirror and then forgets what he sees. As a mirror may point out a milk blotch on one’s upper lip, the word of God indicts one of sin. If the person forgets what she saw in the mirror, the blemish remains. Just so, the hearer who doesn’t act on the word of God will remain lost to salvation.
Life is a process in which we overcome selfish desires to become like God. It takes effort but the Holy Spirit provides us the energy to carry on. Keeping the end in mind – loving, happy people – should give us the incentive needed to complete the course.
(James 1:19-27; Mark 8:22-26)
From all the attention given to popular sports, one would think that the United States were a nation of athletes. Of course, the reality is quite different. Americans are notoriously couch potatoes whose use of a swimming pool is largely limited to a site for a party and of a stationary bicycle, to a clothes rack. As Americans should get up to exercise and not just watch sports on television, James admonishes his readers to be doers as well as hearers of the word.
James has a dynamic concept in mind when he compares the hearer who does not act on what he hears to a person who looks into a mirror and then forgets what he sees. As a mirror may point out a milk blotch on one’s upper lip, the word of God indicts one of sin. If the person forgets what she saw in the mirror, the blemish remains. Just so, the hearer who doesn’t act on the word of God will remain lost to salvation.
Life is a process in which we overcome selfish desires to become like God. It takes effort but the Holy Spirit provides us the energy to carry on. Keeping the end in mind – loving, happy people – should give us the incentive needed to complete the course.
Tuesday, February 14, 2012
Memorial of Saint Cyril, monk, and Saint Methodius, bishop
(James 1:12-18; Mark 8:14-21)
Many wonder why St. Valentine’s Day has been displaced on the liturgical calendar by the Memorial of Saints Cyril and Methodius. They find it puzzling that the Church would replace a universally popular saint with two of much more limited appeal. The reasons deal with historical veracity and perhaps with a more precise understanding of the love with which St. Valentine is associated.
Although it can be established that St. Valentine died a martyr during the second half of the third century, most of what is said about him is legend. Actually there are fourteen saints with that name from the period, none of whose lives are historically detailed. By comparison the lives of Cyril and Methodius are well chronicled. They were Greek missionaries who facilitated the development of the Church in Ukraine and Moravia six centuries after Valentine.
In the gospel today Jesus’ disciples cannot understand that as long as they have him, they need nothing else. He is the Bread of Life which will sustain us not for just a day but for eternity. Something similar may be said about the love which St. Valentine inspires. Most people reduce the meaning of the term to erotic desire. That is like using a Bible for a doorstop. Love is primarily the giving of self for the good of the other. Here again we have Jesus as the primary example. He showed us how to love by dying on the cross so that we might have access to eternal life. In dying for Christ Valentine exhibited that love but his witness has been undermined. Cyril and Methodius, however, in venturing to faraway places to preach God's love in Christ give more reliable testimony.
(James 1:12-18; Mark 8:14-21)
Many wonder why St. Valentine’s Day has been displaced on the liturgical calendar by the Memorial of Saints Cyril and Methodius. They find it puzzling that the Church would replace a universally popular saint with two of much more limited appeal. The reasons deal with historical veracity and perhaps with a more precise understanding of the love with which St. Valentine is associated.
Although it can be established that St. Valentine died a martyr during the second half of the third century, most of what is said about him is legend. Actually there are fourteen saints with that name from the period, none of whose lives are historically detailed. By comparison the lives of Cyril and Methodius are well chronicled. They were Greek missionaries who facilitated the development of the Church in Ukraine and Moravia six centuries after Valentine.
In the gospel today Jesus’ disciples cannot understand that as long as they have him, they need nothing else. He is the Bread of Life which will sustain us not for just a day but for eternity. Something similar may be said about the love which St. Valentine inspires. Most people reduce the meaning of the term to erotic desire. That is like using a Bible for a doorstop. Love is primarily the giving of self for the good of the other. Here again we have Jesus as the primary example. He showed us how to love by dying on the cross so that we might have access to eternal life. In dying for Christ Valentine exhibited that love but his witness has been undermined. Cyril and Methodius, however, in venturing to faraway places to preach God's love in Christ give more reliable testimony.
Monday, February 13, 2012
Monday of the Sixth Week in Ordinary Time
(James 1:1-11; Mark 8:11-13)
In his recently issued letter Porta Fidei (the door of faith) Pope Benedict asks Catholics to push back against the trend of secularism. The letter calls for a year of faith, beginning this October, in which the Church is to celebrate the joy faith bestows and to publicly testify to its value. The Pope sees the need for such an event because many people either live with a vague notion of faith, which acknowledges God but denies the need of religion, or dismiss faith as superstition. In the first reading James emphasizes the importance of faith in primitive Christianity.
Like most New Testament letters the Letter of James is addressed to a community struggling to live the faith it professes. Persecution threatens the people from outside and inner dissension compromises their unity. The people need wisdom to see the goal they long for beyond the difficulties they experience. The writer asserts that God will grant such exalted knowledge to anyone who asks with true faith. This means that they should not put conditions on their trust in God but to count on receiving His blessing in due time.
Faith is a hard sell in our cynical age. On top of everything else Church leaders sometimes fail to act with justice and prudence. Yet the saints give marvelous testimony to faith’s efficacy. Furthermore, we believe because of faith’s inner logic. That is, we can see a linkage between the traditions of Judeo-Christianity and the conclusions of the great philosophers beginning in antiquity with the likes of Plato and running through Descartes, Hegel and Heidegger.
(James 1:1-11; Mark 8:11-13)
In his recently issued letter Porta Fidei (the door of faith) Pope Benedict asks Catholics to push back against the trend of secularism. The letter calls for a year of faith, beginning this October, in which the Church is to celebrate the joy faith bestows and to publicly testify to its value. The Pope sees the need for such an event because many people either live with a vague notion of faith, which acknowledges God but denies the need of religion, or dismiss faith as superstition. In the first reading James emphasizes the importance of faith in primitive Christianity.
Like most New Testament letters the Letter of James is addressed to a community struggling to live the faith it professes. Persecution threatens the people from outside and inner dissension compromises their unity. The people need wisdom to see the goal they long for beyond the difficulties they experience. The writer asserts that God will grant such exalted knowledge to anyone who asks with true faith. This means that they should not put conditions on their trust in God but to count on receiving His blessing in due time.
Faith is a hard sell in our cynical age. On top of everything else Church leaders sometimes fail to act with justice and prudence. Yet the saints give marvelous testimony to faith’s efficacy. Furthermore, we believe because of faith’s inner logic. That is, we can see a linkage between the traditions of Judeo-Christianity and the conclusions of the great philosophers beginning in antiquity with the likes of Plato and running through Descartes, Hegel and Heidegger.
Friday, February 10, 2012
Memorial of Saint Scholastica, virgin
(I Kings 11:29-32.12:19; Mark 7:31-37)
The economic crises in Greece, Italy, and Spain and the one likely to happen in the United States within twenty years have a similar root. Individuals seeking personal security at society’s expense are leaving huge debts that younger generations will not bear. As a result the economic system weakens to the verge of collapse. A preview of the phenomenon may be gleaned from the first Book of Kings from which this week’s first readings are taken.
In yesterday’s reading, I Kings related how the corruption of Solomon portended trouble for his kingdom. Solomon unabashedly depleted his treasury with constructions honoring a plethora of foreign gods. The reading did not relate, but it can be said with probability, that Solomon taxed the people unbearably to attain the wealth he squandered. The result is seen in the reading today. The prophet Ahijah pronounces the splitting of Solomon’s kingdom with the major portion taken from Solomon’s heir.
Government leaders have a herculean task in providing for the welfare of the people. They certainly need our prayers. We also should scrutinize candidates for public office before elections. We need lawmakers and administrators who will look after the legitimate needs of the people, especially the poor. Furthermore, they should not pander to the greed of the rich or the envy of the poor.
(I Kings 11:29-32.12:19; Mark 7:31-37)
The economic crises in Greece, Italy, and Spain and the one likely to happen in the United States within twenty years have a similar root. Individuals seeking personal security at society’s expense are leaving huge debts that younger generations will not bear. As a result the economic system weakens to the verge of collapse. A preview of the phenomenon may be gleaned from the first Book of Kings from which this week’s first readings are taken.
In yesterday’s reading, I Kings related how the corruption of Solomon portended trouble for his kingdom. Solomon unabashedly depleted his treasury with constructions honoring a plethora of foreign gods. The reading did not relate, but it can be said with probability, that Solomon taxed the people unbearably to attain the wealth he squandered. The result is seen in the reading today. The prophet Ahijah pronounces the splitting of Solomon’s kingdom with the major portion taken from Solomon’s heir.
Government leaders have a herculean task in providing for the welfare of the people. They certainly need our prayers. We also should scrutinize candidates for public office before elections. We need lawmakers and administrators who will look after the legitimate needs of the people, especially the poor. Furthermore, they should not pander to the greed of the rich or the envy of the poor.
Thursday, February 9, 2012
Thursday of the Fifth Week in Ordinary Time
(I Kings 11:4-13; Mark 7:24-30)
Inhabitants of the Northern Hemisphere are beginning to think about their summer vacation. Spending two to three of recreation in another locale has become so much part of the contemporary way of life that months of planning and sizeable resources are given to the project. In the gospel Jesus seems to be taking a vacation which explains part of his reluctance to assist the Greek woman.
Mark writes that Jesus hopes to escape notice when he enters a house in in the foreign city of Tyre. He is probably worn out from intensive preaching and the never ending stream of sick persons seeking his help. Although he is not inclined to see more people for a while, he has a better reason for not going to the woman’s bedeviled daughter. He can honestly tell the woman that his mission is to Israel, not for the moment at least to the world. But the woman refuses rejection. She calls Jesus “Lord” and indicates that she would accept any assistance that he might give. Always merciful, Jesus acknowledges her faith by granting her daughter deliverance.
Faith proves to be a critical element in experiencing the Kingdom of God. Faith tells us not to dictate completely what Jesus is to do for us although there is nothing wrong with some specificity regarding our needs. More importantly, we are to trust implicitly in his love for us. Almost certainly then we will experience wonders.
(I Kings 11:4-13; Mark 7:24-30)
Inhabitants of the Northern Hemisphere are beginning to think about their summer vacation. Spending two to three of recreation in another locale has become so much part of the contemporary way of life that months of planning and sizeable resources are given to the project. In the gospel Jesus seems to be taking a vacation which explains part of his reluctance to assist the Greek woman.
Mark writes that Jesus hopes to escape notice when he enters a house in in the foreign city of Tyre. He is probably worn out from intensive preaching and the never ending stream of sick persons seeking his help. Although he is not inclined to see more people for a while, he has a better reason for not going to the woman’s bedeviled daughter. He can honestly tell the woman that his mission is to Israel, not for the moment at least to the world. But the woman refuses rejection. She calls Jesus “Lord” and indicates that she would accept any assistance that he might give. Always merciful, Jesus acknowledges her faith by granting her daughter deliverance.
Faith proves to be a critical element in experiencing the Kingdom of God. Faith tells us not to dictate completely what Jesus is to do for us although there is nothing wrong with some specificity regarding our needs. More importantly, we are to trust implicitly in his love for us. Almost certainly then we will experience wonders.
Wednesday, February 8, 2012
Wednesday of the Fifth Week in Ordinary Time
(I Kings 10:1-10; Mark 7:14-23)
Often a store purveying pornography is located outside of town in an isolated area. One may feel a touch of pity for the owners of the one or two cars that the store attracts, day or night. What a pity, one may say, that the men have to pollute themselves in this way! But are the men really committing sin by viewing pornography? The gospel today seems to hint otherwise.
In the passage Jesus makes the startling statement that “everything that goes into a person from outside cannot defile.” Of course, Jesus is referring to food in this context, but even then it might be asked how eating meat on a Lenten Friday could be sinful. Carefully analyzing Jesus’ words, experts have concluded that they are invented by Mark to defend the practice of the non-Jewish Christian communities who eat pork and other foods that Jewish law forbids. It is simply wrong-minded to think of the statement as applying to Church prohibition today of eating meat on certain days of the year and much less to natural law’s proscription of pornography.
The Second Vatican Council legitimates the conclusion of Biblical scholars that the gospels must be read as the end products of a forty to sixty process. First, there are the actual words and actions of Jesus. These are repeated and reformulated by the apostles in proclaiming Jesus as Lord in different places. Finally, they are reserved for posterity in a written narrative by the evangelists writing on behalf of the communities where they live. We have their words to ponder and to use to mold our lives. At times we may feel that our individual interpretation will never have it right. But praying over the readings and paying attention to different commentaries, we will find our understanding not only nearing target but leading us to truly fruitful lives.
(I Kings 10:1-10; Mark 7:14-23)
Often a store purveying pornography is located outside of town in an isolated area. One may feel a touch of pity for the owners of the one or two cars that the store attracts, day or night. What a pity, one may say, that the men have to pollute themselves in this way! But are the men really committing sin by viewing pornography? The gospel today seems to hint otherwise.
In the passage Jesus makes the startling statement that “everything that goes into a person from outside cannot defile.” Of course, Jesus is referring to food in this context, but even then it might be asked how eating meat on a Lenten Friday could be sinful. Carefully analyzing Jesus’ words, experts have concluded that they are invented by Mark to defend the practice of the non-Jewish Christian communities who eat pork and other foods that Jewish law forbids. It is simply wrong-minded to think of the statement as applying to Church prohibition today of eating meat on certain days of the year and much less to natural law’s proscription of pornography.
The Second Vatican Council legitimates the conclusion of Biblical scholars that the gospels must be read as the end products of a forty to sixty process. First, there are the actual words and actions of Jesus. These are repeated and reformulated by the apostles in proclaiming Jesus as Lord in different places. Finally, they are reserved for posterity in a written narrative by the evangelists writing on behalf of the communities where they live. We have their words to ponder and to use to mold our lives. At times we may feel that our individual interpretation will never have it right. But praying over the readings and paying attention to different commentaries, we will find our understanding not only nearing target but leading us to truly fruitful lives.
Tuesday, February 7, 2012
Tuesday of the Fifth Week in Ordinary Time
(I Kings 8:22-23.27-30; Mark 7:1-3)
A recent YouTube sensation shows a young man decrying religion while claiming to love Jesus. He claims that Jesus’ purpose was to end the hypocrisy of religion. The video adds support to the post-modernist rejection of institutions. But was Jesus anti-establishment?
In the gospel Jesus criticizes the harsh judgment which the Pharisees level against his disciples. He sees their zealotry as impeding, not abetting, religion which exists to offer praise and thanks to God. However, he does not intend to abolish Judaism, only to give it a new foundation. He will reestablish it with the Holy Spirit so that humans may gain the integrity they long for but are unable to attain for themselves.
We who attend Mass or at least read Scripture daily should scrutinize Jesus’ dealings with the Pharisees. We are susceptible to the same kind of fanaticism as they. More importantly still, we should pray to the Holy Spirit that He enlightens our lives to give primacy to God by loving all His children.
(I Kings 8:22-23.27-30; Mark 7:1-3)
A recent YouTube sensation shows a young man decrying religion while claiming to love Jesus. He claims that Jesus’ purpose was to end the hypocrisy of religion. The video adds support to the post-modernist rejection of institutions. But was Jesus anti-establishment?
In the gospel Jesus criticizes the harsh judgment which the Pharisees level against his disciples. He sees their zealotry as impeding, not abetting, religion which exists to offer praise and thanks to God. However, he does not intend to abolish Judaism, only to give it a new foundation. He will reestablish it with the Holy Spirit so that humans may gain the integrity they long for but are unable to attain for themselves.
We who attend Mass or at least read Scripture daily should scrutinize Jesus’ dealings with the Pharisees. We are susceptible to the same kind of fanaticism as they. More importantly still, we should pray to the Holy Spirit that He enlightens our lives to give primacy to God by loving all His children.
Monday, February 6, 2012
Memorial of Saint Paul Miki and companions, martyrs
(I Kings 8:1-7.9-13; Mark 6:53-56)
Many Americans stayed awake most of the night to watch the royal wedding last year. Even people committed to the democratic tradition are inspired by the pomp and pageantry which punctuate regal ceremonies. They seem to be buoyed up by the festivity as if the dignity of all humans is enhanced by the special celebration of a few. In the first reading today we find a similar upraising of spirit in a national event.
King Solomon has constructed his Temple to the Lord. He is finishing the work his father David aspired to do. As expected of a great nation, which Israel has become, there is now a fitting place where its God may be worshipped. To dedicate the construction a procession weaves through Jerusalem with the sacred objects inherited from antiquity. A sumptuous banquet follows in which the whole nation takes part. The divine author indicates God’s pleasure with the events by describing His presence as a cloud permeating the Temple.
Although Christians believe that the Temple of Jerusalem has given way to the Body of Christ as the locale of acceptable sacrifice, we still revere the place which Jesus calls his “Father’s house.” Pope John Paul II touchingly illustrated this when he took his place of prayer at the Wailing Wall. Jerusalem and especially its Temple are symbols for us of peace among nations where, as Isaiah prophesies, all peoples go to learn the ways of God.
(I Kings 8:1-7.9-13; Mark 6:53-56)
Many Americans stayed awake most of the night to watch the royal wedding last year. Even people committed to the democratic tradition are inspired by the pomp and pageantry which punctuate regal ceremonies. They seem to be buoyed up by the festivity as if the dignity of all humans is enhanced by the special celebration of a few. In the first reading today we find a similar upraising of spirit in a national event.
King Solomon has constructed his Temple to the Lord. He is finishing the work his father David aspired to do. As expected of a great nation, which Israel has become, there is now a fitting place where its God may be worshipped. To dedicate the construction a procession weaves through Jerusalem with the sacred objects inherited from antiquity. A sumptuous banquet follows in which the whole nation takes part. The divine author indicates God’s pleasure with the events by describing His presence as a cloud permeating the Temple.
Although Christians believe that the Temple of Jerusalem has given way to the Body of Christ as the locale of acceptable sacrifice, we still revere the place which Jesus calls his “Father’s house.” Pope John Paul II touchingly illustrated this when he took his place of prayer at the Wailing Wall. Jerusalem and especially its Temple are symbols for us of peace among nations where, as Isaiah prophesies, all peoples go to learn the ways of God.
Friday, February 3, 2012
Friday of the Fourth Week in Ordinary Time
(Sirach 47:2-11; Mark 6:14-29)
The word enigma comes from a Greek word meaning riddle. An enigma is more than what meets the eye. Or, we might say, an enigma confounds the eye. To some people Senator Jesse Helms was an enigma. He seemed to oppose attempts by government to assist the needy, yet he and his wife adopted a child with a severe physical challenge. In the first half of the narratives of Mark’s Gospel, Jesus appears to observers as enigmatic. He works wonders like the prophet Elijah. He confronts hypocrites like Amos or other prophets. He announces the kingdom of God like John the Baptist. Demons know his true identity, but it is elusive to other humans.
Haunted by guilt, Herod Antipas supposes that Jesus must be the reincarnation of the Baptist whose head he capriciously had chopped off. A few chapters later in this gospel Peter will correctly name Jesus as the Messiah, but no one will understand what that term means until he dies on the cross. Then the Roman centurion, an objective witness, will proclaim Jesus the “son of God” after observing his innocence and faithfulness lived out to the last breath. On the third day Jesus will rise from the dead clearing away all doubts about his identity, at least among his followers. Jesus is no longer an enigma but, indeed, sterling truth whose hand, when grasped, leads us to dignity and joy.
(Sirach 47:2-11; Mark 6:14-29)
The word enigma comes from a Greek word meaning riddle. An enigma is more than what meets the eye. Or, we might say, an enigma confounds the eye. To some people Senator Jesse Helms was an enigma. He seemed to oppose attempts by government to assist the needy, yet he and his wife adopted a child with a severe physical challenge. In the first half of the narratives of Mark’s Gospel, Jesus appears to observers as enigmatic. He works wonders like the prophet Elijah. He confronts hypocrites like Amos or other prophets. He announces the kingdom of God like John the Baptist. Demons know his true identity, but it is elusive to other humans.
Haunted by guilt, Herod Antipas supposes that Jesus must be the reincarnation of the Baptist whose head he capriciously had chopped off. A few chapters later in this gospel Peter will correctly name Jesus as the Messiah, but no one will understand what that term means until he dies on the cross. Then the Roman centurion, an objective witness, will proclaim Jesus the “son of God” after observing his innocence and faithfulness lived out to the last breath. On the third day Jesus will rise from the dead clearing away all doubts about his identity, at least among his followers. Jesus is no longer an enigma but, indeed, sterling truth whose hand, when grasped, leads us to dignity and joy.
Thursday, February 2, 2012
Feast of the Presentation of the Lord
(Malachi 3:1-4; Hebrews 2:14-18; Luke 2:22-32)
Although many Catholics take very seriously the obligation to attend Sunday Mass, others are quite nonchalant about it. Some of the latter would not hesitate to receive Communion after negligently missing Sunday Mass perhaps because they are unaware of its mandatory status. Luke’s gospel provides everyone food for consideration on the matter.
Today’s passage features Jesus entering the Temple for the first time. Of course, he isn’t attending Mass there, but he is giving worship. The gospel shows him in the Temple again when he is twelve and finally at the end of his sojourn when he enters Jerusalem to confront the evil powers. In all cases Jesus is at home there; indeed, he calls it “my Father’s house” (2:49).
As Jesus goes regularly to the Temple, we attend Mass in church on Sunday. Doing so once a week on the Lord’s Day as the Church commands makes a healthy rhythm. As Simeon claims in the passage, Jesus is the light. He illumines the way to real happiness in a world full of deceptive distractions. Unless we regularly receive the orientation we need from him, we are likely to lose our way.
(Malachi 3:1-4; Hebrews 2:14-18; Luke 2:22-32)
Although many Catholics take very seriously the obligation to attend Sunday Mass, others are quite nonchalant about it. Some of the latter would not hesitate to receive Communion after negligently missing Sunday Mass perhaps because they are unaware of its mandatory status. Luke’s gospel provides everyone food for consideration on the matter.
Today’s passage features Jesus entering the Temple for the first time. Of course, he isn’t attending Mass there, but he is giving worship. The gospel shows him in the Temple again when he is twelve and finally at the end of his sojourn when he enters Jerusalem to confront the evil powers. In all cases Jesus is at home there; indeed, he calls it “my Father’s house” (2:49).
As Jesus goes regularly to the Temple, we attend Mass in church on Sunday. Doing so once a week on the Lord’s Day as the Church commands makes a healthy rhythm. As Simeon claims in the passage, Jesus is the light. He illumines the way to real happiness in a world full of deceptive distractions. Unless we regularly receive the orientation we need from him, we are likely to lose our way.
Subscribe to:
Posts (Atom)