Tuesday, May 1, 2102
Memorial of Saint Joseph, the worker
(Genesis 1:26-2:3; Matthew 13:54-58)
When Blessed John Paul II published his encyclical on human work in 1981, one moralist criticized the document as too optimistic. The critic indicated that calling humans God’s “co-creators,” as the pope did, borders on pretentiousness. However, while it is true that God transcends anything that a human might conceive let alone do, the reading from Genesis today does declare the human person as formed in the divine image.
Right after the passage speaks of humans as like God, it begins a remarkable series of blessings. God grants them dominion over other inhabitants of land, sea, and sky. They are to use nature to serve their needs. Such a task requires know-how and energy – the qualities of workers. Today, May 1, in most places is their day. We thank God for the workers of the world. Their ingenuity and effort are making life increasingly less burdensome while providing more bountiful opportunities to develop human potential.
St. Joseph capably represents workers. Matthew’s gospel especially portrays him as a just man who loves his family. A carpenter by profession, he probably fabricated houses and furniture for the benefit of ordinary people. He serves all of us as a model as well as an intercessor. He knows our tiredness after working a full day. He also understands our aspirations of a better life for ourselves and our families.
Monday, April 30, 2012
Monday of the Fourth Week of Easter
(Acts 11:1-18; John 10:1-10)
Blessed John Henry Newman understood how logical argument seldom moves anyone to belief. Most often, he wrote, belief is catalyzed by “informal inference,” which are feeling, intuition, and unconscious motivation. Jesus certainly understood the need for non-rational motivation as he preached with vibrant images like the “good shepherd” and, what we hear today, the “gatekeeper.”
Sometimes preachers try to explain the roles of “good shepherd” and “gatekeeper” as the same, but the attempt is in vain. Jesus uses both images to indicate the different ways in which he ministers to us. In the discourse which begins in today’s gospel he will call himself the “good shepherd,” the one who lays his life down for his sheep. But now he refers to himself as the “gatekeeper” or “gate” with two functions. First, he only lets those shepherds whom he calls – people like Peter – to care for his sheep. And second, he also allows the sheep to go out and pasture. He knows when it is safe to do so and when it is necessary to stay under his watchful eye. In this way the sheep under his care will have abundant life.
Very few of us live in bucolic society, and even if we did, shepherding is not the same as it was in Jesus’ time. Yet these images resonate with us. We know that many wander through life without much sense of its purpose. Those who manage to clarify a goal sometimes get helplessly sidetracked. Accepting Jesus as our keeper and shepherd we will be saved from becoming lost in either way.
Friday, April 27, 2012
Friday of the Third Week of Easter
(Acts 9:1-20; John 6:52-59)
In the classic tragedy Oedipus Rex, spiritual and physical blindness interplay to the enlightenment of all. Oedipus’ father, King Laius, is told in an oracle that his son will kill him and marry his wife. Determined that this not happen, Laius plans to have his infant son Oedipus killed. However, the deed is never carried out, and Oedipus eventually fulfills the prophecy. In the end Oedipus blinds himself in shame and remorse. In the first reading there is a parallel story of spiritual and physical blindness.
After Saul’s inquisitorial journey is interrupted by the appearance of Jesus, he becomes blind. The infliction functions first as a metaphor of the prosecutor’s spiritual blindness in punishing Christians. Then the blindness indicates a period of introspection so that Saul may recognize the malice of his zeal. Finally, blindness with attendant fear and worry serves as a punishment for Saul’s obtuseness. When the blindness dissipates, Saul not only knows the truth but decides to make amends for his past errors.
Spiritual blindness inflicts most people at one time or another. We misread situations and cast blame unjustly. We seek after apparent goods that bring embarrassment if not downfall and shame. We miss seeing Jesus in the suffering. Christ’s light burns away this blindness like an ophthalmologist’s ultrasonic instrument emulsifies a cataract. Renewed by Christ, whom we meet in all of the sacraments, we can live in the splendor of the truth as we await the fullness of his glory.
(Acts 9:1-20; John 6:52-59)
In the classic tragedy Oedipus Rex, spiritual and physical blindness interplay to the enlightenment of all. Oedipus’ father, King Laius, is told in an oracle that his son will kill him and marry his wife. Determined that this not happen, Laius plans to have his infant son Oedipus killed. However, the deed is never carried out, and Oedipus eventually fulfills the prophecy. In the end Oedipus blinds himself in shame and remorse. In the first reading there is a parallel story of spiritual and physical blindness.
After Saul’s inquisitorial journey is interrupted by the appearance of Jesus, he becomes blind. The infliction functions first as a metaphor of the prosecutor’s spiritual blindness in punishing Christians. Then the blindness indicates a period of introspection so that Saul may recognize the malice of his zeal. Finally, blindness with attendant fear and worry serves as a punishment for Saul’s obtuseness. When the blindness dissipates, Saul not only knows the truth but decides to make amends for his past errors.
Spiritual blindness inflicts most people at one time or another. We misread situations and cast blame unjustly. We seek after apparent goods that bring embarrassment if not downfall and shame. We miss seeing Jesus in the suffering. Christ’s light burns away this blindness like an ophthalmologist’s ultrasonic instrument emulsifies a cataract. Renewed by Christ, whom we meet in all of the sacraments, we can live in the splendor of the truth as we await the fullness of his glory.
Thursday, April 26, 2012
Thursday of the Third Week of Easter
(Acts 8:26-40; John 6:44-51)
Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.
These are Romeo’s words after first seeing Juliet. A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces people of black skin color into Christ’s community. The Church has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it makes a further leap by including people of the darkest shades of skin as well as those of lighter hues.
But inclusion of the Ethiopian transcends still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah whose book of prophecy the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.
(Acts 8:26-40; John 6:44-51)
Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.
These are Romeo’s words after first seeing Juliet. A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces people of black skin color into Christ’s community. The Church has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it makes a further leap by including people of the darkest shades of skin as well as those of lighter hues.
But inclusion of the Ethiopian transcends still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah whose book of prophecy the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.
Wednesday, April 25, 2012
The Feast of Saint Mark, evangelist
(I Peter 5:5b-14; Mark 16:15-20)
The Gospel according to Mark is by far the shortest of the four canonical gospels. Although in effect this means that it lacks the fascinating narrative of Jesus’ birth as well as the most famous of Jesus’ parables, being short has its advantages. One such benefit that has been exploited in recent times is that it is the easiest gospel to memorize. Not very long ago a single actor performed the whole gospel on Broadway!
Mark is also notable for its portrayal of the humanity of Jesus by recounting his different emotions. In Mark Jesus is moved with pity for the leper (1:41), with anger at the Pharisees for not caring enough for the man with the withered hand (3:5), and with love the rich man who comes to ask him what must be done to gain eternal life (10:21). Mark shows Jesus as everyone’s best friend: a man that can be counted on both for support when one is in need and for criticism when one puts on airs.
Most of us will never memorize large swatches of the Gospel of Mark, but there is a line in the gospel which would be good to remember. It is sometimes called the “Jesus Prayer.” When the blind beggar turns to the Lord saying, “Jesus, son of David, have mercy on me” (10:47), he speaks for all of us who have difficulty seeing with the eyes of faith. At such times we also are wise to pray, “Jesus, son of David, have mercy on me.”
(I Peter 5:5b-14; Mark 16:15-20)
The Gospel according to Mark is by far the shortest of the four canonical gospels. Although in effect this means that it lacks the fascinating narrative of Jesus’ birth as well as the most famous of Jesus’ parables, being short has its advantages. One such benefit that has been exploited in recent times is that it is the easiest gospel to memorize. Not very long ago a single actor performed the whole gospel on Broadway!
Mark is also notable for its portrayal of the humanity of Jesus by recounting his different emotions. In Mark Jesus is moved with pity for the leper (1:41), with anger at the Pharisees for not caring enough for the man with the withered hand (3:5), and with love the rich man who comes to ask him what must be done to gain eternal life (10:21). Mark shows Jesus as everyone’s best friend: a man that can be counted on both for support when one is in need and for criticism when one puts on airs.
Most of us will never memorize large swatches of the Gospel of Mark, but there is a line in the gospel which would be good to remember. It is sometimes called the “Jesus Prayer.” When the blind beggar turns to the Lord saying, “Jesus, son of David, have mercy on me” (10:47), he speaks for all of us who have difficulty seeing with the eyes of faith. At such times we also are wise to pray, “Jesus, son of David, have mercy on me.”
Tuesday, April 24, 2012
Tuesday of the Third Week of Easter
(Acts 7:51-8:1a; John 6:30-35)
Jesus is sometimes called “the new Moses.” In the Sermon on the Mount of Matthew’s gospel it is said that Jesus like Moses presents the new Law to the people of Israel. In today’s gospel passage from John the people demand that Jesus give a sign like Moses that he is worth believing in. But Jesus is much more than another Moses. Both Matthew and John see Jesus as God’s Son speaking with his own divine authority.
At the hub of today’s passage the Jews assert that Moses gave their forefathers manna in the desert as a sign of his legitimacy. Jesus corrects the notion. It was not Moses who gave them bread, he says, but the Father who continues to feed them now with Jesus himself, the bread of life. We might say that as bread Jesus is multi-grained. In one way he bestows God’s wisdom as food for thought. In another he presents his body and blood under the forms of bread and wine which nourish the human spirit.
Although most Catholics reverence the Eucharist adequately as Jesus’ body and blood, we often lack a proper appreciation of his teaching as spiritual food. We have to study it, contemplate it, and - most of all – live it.
(Acts 7:51-8:1a; John 6:30-35)
Jesus is sometimes called “the new Moses.” In the Sermon on the Mount of Matthew’s gospel it is said that Jesus like Moses presents the new Law to the people of Israel. In today’s gospel passage from John the people demand that Jesus give a sign like Moses that he is worth believing in. But Jesus is much more than another Moses. Both Matthew and John see Jesus as God’s Son speaking with his own divine authority.
At the hub of today’s passage the Jews assert that Moses gave their forefathers manna in the desert as a sign of his legitimacy. Jesus corrects the notion. It was not Moses who gave them bread, he says, but the Father who continues to feed them now with Jesus himself, the bread of life. We might say that as bread Jesus is multi-grained. In one way he bestows God’s wisdom as food for thought. In another he presents his body and blood under the forms of bread and wine which nourish the human spirit.
Although most Catholics reverence the Eucharist adequately as Jesus’ body and blood, we often lack a proper appreciation of his teaching as spiritual food. We have to study it, contemplate it, and - most of all – live it.
Monday, April 23, 2012
Monday of the Third Week of Easter
(Acts 6: 8-15; John 6: 22-29)
Angels commune with God. At least this is the common understanding of "messengers of the Lord" as angels are defined. So communing, they can be likened to children watching "Lion King." Mesmerized by the story of coming of age, children show sincerity, earnestness, and innocence. Their countenances resemble the "face of an angel" that Stephen exhibits in the first reading today.
Stephen is one of the newly ordained servants of the primitive Christian community. His varied talents enable him to preach and defend belief in Jesus as well as to care for the Greek widows. What impresses the Jewish leaders investigating charges of his supposed blasphemy is his composure. He seems to speak with both urgency and peace. As the reading says, they see the "face of an angel."
We might emulate Stephen's attitude in mission. His ordination is traditionally associated with becoming a deacon but, curiously, nothing in the passage speaks specifically of diaconate. It is not too far-fetched to understand the action as a confirmation of the Spirit's presence which we receive at Baptism. In any case we should strive to proclaim God's love for the world with similar urgency and peace.
(Acts 6: 8-15; John 6: 22-29)
Angels commune with God. At least this is the common understanding of "messengers of the Lord" as angels are defined. So communing, they can be likened to children watching "Lion King." Mesmerized by the story of coming of age, children show sincerity, earnestness, and innocence. Their countenances resemble the "face of an angel" that Stephen exhibits in the first reading today.
Stephen is one of the newly ordained servants of the primitive Christian community. His varied talents enable him to preach and defend belief in Jesus as well as to care for the Greek widows. What impresses the Jewish leaders investigating charges of his supposed blasphemy is his composure. He seems to speak with both urgency and peace. As the reading says, they see the "face of an angel."
We might emulate Stephen's attitude in mission. His ordination is traditionally associated with becoming a deacon but, curiously, nothing in the passage speaks specifically of diaconate. It is not too far-fetched to understand the action as a confirmation of the Spirit's presence which we receive at Baptism. In any case we should strive to proclaim God's love for the world with similar urgency and peace.
Friday, April 20, 2012
Friday of the Second Week of Easter
(Acts 5:34-42; John 6:1-15)
The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.
Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.
People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.
(Acts 5:34-42; John 6:1-15)
The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.
Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.
People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.
Thursday, April 19, 2012
Thursday of the Second Week of Easter
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
Wednesday, April 18, 2012
Wednesday of the Second Week of Easter
(Acts 5:17-26; John 3:16-21)
The fundamental idea of missiology or the theology of missions was once very simple. It claimed that missionaries bring Christ to peoples who do not know him. We find this idea reflected in both readings today. The gospel proclaims that God so loved the world that He gave His only son so that all who believe in him might have everlasting life. This is basic kerygma, the missionary message. The passage from Acts shows the apostles preaching in the Temple area – the paradigm of missionary activity.
As always, reality has complicated the simple vision. Missionaries going to non-Christian areas lands often find, in a sense, Christ already there. They see the people cooperating with one another and expressing genuine concern for the needy. The missionaries conclude that the Holy Spirit working within minds and hearts has molded the people in Christ’s ways.
Still missionaries bring something new and authentically Christian to the people. The gospel remains a unique document expressing the fullness of God’s promise even if it is sometimes misrepresented by self-serving evangelizers. Most importantly, missionaries bring the Eucharist, the sacrament of Christ’s death and resurrection which assures the people of God’s love no matter who or where they are.
(Acts 5:17-26; John 3:16-21)
The fundamental idea of missiology or the theology of missions was once very simple. It claimed that missionaries bring Christ to peoples who do not know him. We find this idea reflected in both readings today. The gospel proclaims that God so loved the world that He gave His only son so that all who believe in him might have everlasting life. This is basic kerygma, the missionary message. The passage from Acts shows the apostles preaching in the Temple area – the paradigm of missionary activity.
As always, reality has complicated the simple vision. Missionaries going to non-Christian areas lands often find, in a sense, Christ already there. They see the people cooperating with one another and expressing genuine concern for the needy. The missionaries conclude that the Holy Spirit working within minds and hearts has molded the people in Christ’s ways.
Still missionaries bring something new and authentically Christian to the people. The gospel remains a unique document expressing the fullness of God’s promise even if it is sometimes misrepresented by self-serving evangelizers. Most importantly, missionaries bring the Eucharist, the sacrament of Christ’s death and resurrection which assures the people of God’s love no matter who or where they are.
Tuesday, April 17, 2012
Tuesday of the Second Week of Easter
(Acts 4:32-37; John 3:7b-15)
“’How can this happen?’” Nicodemus asks Jesus in the gospel. It’s the same question many would ask of the first reading. How can people sell their houses and property and donate all the proceeds to the community?
Luke, the author of the Acts of the Apostles, tells of Joseph’s generosity to illustrate the power of the Holy Spirit. He is saying that under the Spirit’s influence people can put aside self-concern for the good of all. It must be noted that the wholesale mutuality of the primitive Christian community does not last long. The story of Joseph’s selflessness is immediately followed by the sober tale of a believer’s deception out of self-interest. Then, in the next chapter, the squabble between the Greek-speaking and Hebrew-speaking disciples is related. It must be concluded that human nature is not completely resurrected with the coming of the Spirit however much individuals are enabled to love others.
Christian shortcomings cause scandal both in the world and within the community. At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation. Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy. And certainly Christians have been guilty of racial and religious bigotry over the centuries. There is need for investigating these matters lest too severe judgments are made. Yet repentance and penance are also in order. It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead. We must turn back to the Spirit with sincere hearts.
(Acts 4:32-37; John 3:7b-15)
“’How can this happen?’” Nicodemus asks Jesus in the gospel. It’s the same question many would ask of the first reading. How can people sell their houses and property and donate all the proceeds to the community?
Luke, the author of the Acts of the Apostles, tells of Joseph’s generosity to illustrate the power of the Holy Spirit. He is saying that under the Spirit’s influence people can put aside self-concern for the good of all. It must be noted that the wholesale mutuality of the primitive Christian community does not last long. The story of Joseph’s selflessness is immediately followed by the sober tale of a believer’s deception out of self-interest. Then, in the next chapter, the squabble between the Greek-speaking and Hebrew-speaking disciples is related. It must be concluded that human nature is not completely resurrected with the coming of the Spirit however much individuals are enabled to love others.
Christian shortcomings cause scandal both in the world and within the community. At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation. Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy. And certainly Christians have been guilty of racial and religious bigotry over the centuries. There is need for investigating these matters lest too severe judgments are made. Yet repentance and penance are also in order. It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead. We must turn back to the Spirit with sincere hearts.
Monday, April 16, 2012
Monday of the Second Week of Easter
(Acts 4:23-31; John 3:1-8)
The RCIA director was reflecting on her experience of the Easter Vigil. It was amazing, she said; men and women were changed as if they had completely new lives. It may be presumed that it was not just the participation in the services of Holy Saturday that transformed the people. Rather they became new creations by the process of continual meeting, reflection and prayer. This kind of change seems to be what Jesus is getting at in his conversation with Nicodemus in today’s gospel.
The passage begins with Nicodemus coming to Jesus at night. Perhaps the intention here is only to explain how a Jewish leader could consult Jesus for theological truth. However just as likely, “night” is used here to give a nefarious tone to the scene. Like most people, Nicodemus comes to Jesus as a sinner. So conditioned, he has difficulty grasping what Jesus is saying. In fact, to Nicodemus Jesus’ message sounds ludicrous. “How can a man once grown old,” he asks, “be born again?” Sinners do not appreciate, and much less anticipate, the work of the Spirit that revitalizes people by giving both new reasons and new directions for living.
Graciously Nicodemus does not remain in darkness forever. Once Jesus hands over his spirit in death, Nicodemus will take it up to give Jesus in daylight the royal burial that he is due. The same Spirit is working in us as we show respect to everyone, even those who wrong us.
(Acts 4:23-31; John 3:1-8)
The RCIA director was reflecting on her experience of the Easter Vigil. It was amazing, she said; men and women were changed as if they had completely new lives. It may be presumed that it was not just the participation in the services of Holy Saturday that transformed the people. Rather they became new creations by the process of continual meeting, reflection and prayer. This kind of change seems to be what Jesus is getting at in his conversation with Nicodemus in today’s gospel.
The passage begins with Nicodemus coming to Jesus at night. Perhaps the intention here is only to explain how a Jewish leader could consult Jesus for theological truth. However just as likely, “night” is used here to give a nefarious tone to the scene. Like most people, Nicodemus comes to Jesus as a sinner. So conditioned, he has difficulty grasping what Jesus is saying. In fact, to Nicodemus Jesus’ message sounds ludicrous. “How can a man once grown old,” he asks, “be born again?” Sinners do not appreciate, and much less anticipate, the work of the Spirit that revitalizes people by giving both new reasons and new directions for living.
Graciously Nicodemus does not remain in darkness forever. Once Jesus hands over his spirit in death, Nicodemus will take it up to give Jesus in daylight the royal burial that he is due. The same Spirit is working in us as we show respect to everyone, even those who wrong us.
Friday, April 13, 2012
Friday in the Octave of Easter
(Acts 4:1-12; John 21:1-14)
“The one who loves much, does much.” The Scriptures today witness to this simple test of love in the actions of Peter on behalf of Jesus. Love moves the chief apostle in the reading from Acts to confront the Jewish leaders who recently negotiated Jesus’ execution. In the gospel, love for Jesus compels Peter to jump in the water with his clothes on to greet the risen Lord.
As courageous and spontaneous as Peter’s love for Jesus is, it only shadows Jesus’ love for him and for the rest of us. St. Paul surely captures the heart of the gospel when he writes: “...God proves his love for us in that while we were still sinners Christ died for us” (Rom 5:8). His death has gained for us the forgiveness of sin. But that is only half of the mystery of God’s love. His resurrection – the other half -- promises us eternal life.
Peter’s actions suggest how we might show our love for Christ. We too can confront sin by naming it and then doing what is right. For example, rather than lying to avoid paying taxes, we should recognize the falsehood as sin and pay taxes as our contribution to the common good. Also, we should lose no time to meet the Lord in the Eucharist. Coming early to pray quietly and, if possible, to preview the Scripture readings will indicate our desire to know the Lord.
(Acts 4:1-12; John 21:1-14)
“The one who loves much, does much.” The Scriptures today witness to this simple test of love in the actions of Peter on behalf of Jesus. Love moves the chief apostle in the reading from Acts to confront the Jewish leaders who recently negotiated Jesus’ execution. In the gospel, love for Jesus compels Peter to jump in the water with his clothes on to greet the risen Lord.
As courageous and spontaneous as Peter’s love for Jesus is, it only shadows Jesus’ love for him and for the rest of us. St. Paul surely captures the heart of the gospel when he writes: “...God proves his love for us in that while we were still sinners Christ died for us” (Rom 5:8). His death has gained for us the forgiveness of sin. But that is only half of the mystery of God’s love. His resurrection – the other half -- promises us eternal life.
Peter’s actions suggest how we might show our love for Christ. We too can confront sin by naming it and then doing what is right. For example, rather than lying to avoid paying taxes, we should recognize the falsehood as sin and pay taxes as our contribution to the common good. Also, we should lose no time to meet the Lord in the Eucharist. Coming early to pray quietly and, if possible, to preview the Scripture readings will indicate our desire to know the Lord.
Thursday, April 12, 2012
Thursday in the Octave of Easter
(Acts 3:11-26; Luke 24:35-48)
When special prosecutor Kenneth Starr produced DNA evidence that President Bill Clinton was involved sexually with a White House intern, no one could deny it. Of course, such proof was not even dreamed about in biblical times. But Luke offers his own kind of circumstantial evidence that Jesus really rose from the dead.
Different people have seen the risen Jesus. The disciples on the way to Emmaus come back to Jerusalem saying that they identified him in the breaking of the bread. When they arrive, they are told that Simon Peter has also seen him. Then Luke writes of Jesus making an appearance to the eleven remaining apostles along with the disciples from Emmaus. On this occasion Jesus offers his hands and his feet where presumably witnesses could make positive identification from the nail marks. As if this were not enough, Jesus also eats with his disciples showing that they are not viewing a phantom.
Cynics may dismiss the gospel testimony and physical evidence for Jesus’ resurrection. However, St. Paul’s report puts the burden of proof on the doubter. By all indication Paul is a practical man with little patience for foolishness. He lists various witnesses and then mentions his own experience of the risen Lord (I Corinthians 15:5-8). In another letter he writes of that encounter (Galatians 1:16) which seems spiritual but so intensely real that it turns his life on end. We have not seen Jesus, but still we accept the Scriptural testimony because our own experience of goodness and truth corroborates everything else that is said about Jesus.
(Acts 3:11-26; Luke 24:35-48)
When special prosecutor Kenneth Starr produced DNA evidence that President Bill Clinton was involved sexually with a White House intern, no one could deny it. Of course, such proof was not even dreamed about in biblical times. But Luke offers his own kind of circumstantial evidence that Jesus really rose from the dead.
Different people have seen the risen Jesus. The disciples on the way to Emmaus come back to Jerusalem saying that they identified him in the breaking of the bread. When they arrive, they are told that Simon Peter has also seen him. Then Luke writes of Jesus making an appearance to the eleven remaining apostles along with the disciples from Emmaus. On this occasion Jesus offers his hands and his feet where presumably witnesses could make positive identification from the nail marks. As if this were not enough, Jesus also eats with his disciples showing that they are not viewing a phantom.
Cynics may dismiss the gospel testimony and physical evidence for Jesus’ resurrection. However, St. Paul’s report puts the burden of proof on the doubter. By all indication Paul is a practical man with little patience for foolishness. He lists various witnesses and then mentions his own experience of the risen Lord (I Corinthians 15:5-8). In another letter he writes of that encounter (Galatians 1:16) which seems spiritual but so intensely real that it turns his life on end. We have not seen Jesus, but still we accept the Scriptural testimony because our own experience of goodness and truth corroborates everything else that is said about Jesus.
Wednesday, April 11, 2012
Wednesday in the Octave of Easter
(Acts 3:1-10; Luke 24:13-35)
Twenty years ago a devotional dialogue called “Footprints in the Sand” captured the Christian imagination. Preachers used it in homilies, printers drafted it on holy cards, and anthologists included it in contemporary prayer books. Few believers throughout the world failed to get its message of Jesus loyalty throughout life’s vagaries. We can find the prototype to that inspirational dialogue in today’s gospel.
Jesus’ two disciples seem to have a spirited conversation as they walk from Jerusalem. But when the Lord catches up to them, their deeper emotion is revealed. They look “downcast” as they explain to their new companion about their dashed hopes in Jesus. However, as Jesus breaks bread with the two, their enthusiasm returns without limit. They not only recognize that he is with them, but they hurry back to the place of their initial disappointment to proclaim his resurrection from the dead.
Most of all, the story of the disciples on the road to Emmaus affirms Jesus’ presence in the Eucharist. There we hear the word of God, have it explained by the priest acting on behalf of Jesus, and experience his spiritual support in the consecrated bread and wine. Like the two disciples here, we are to go forth from mass to proclaim Jesus to the world.
(Acts 3:1-10; Luke 24:13-35)
Twenty years ago a devotional dialogue called “Footprints in the Sand” captured the Christian imagination. Preachers used it in homilies, printers drafted it on holy cards, and anthologists included it in contemporary prayer books. Few believers throughout the world failed to get its message of Jesus loyalty throughout life’s vagaries. We can find the prototype to that inspirational dialogue in today’s gospel.
Jesus’ two disciples seem to have a spirited conversation as they walk from Jerusalem. But when the Lord catches up to them, their deeper emotion is revealed. They look “downcast” as they explain to their new companion about their dashed hopes in Jesus. However, as Jesus breaks bread with the two, their enthusiasm returns without limit. They not only recognize that he is with them, but they hurry back to the place of their initial disappointment to proclaim his resurrection from the dead.
Most of all, the story of the disciples on the road to Emmaus affirms Jesus’ presence in the Eucharist. There we hear the word of God, have it explained by the priest acting on behalf of Jesus, and experience his spiritual support in the consecrated bread and wine. Like the two disciples here, we are to go forth from mass to proclaim Jesus to the world.
Tuesday, April 10, 2012
Tuesday within the Octave of Easter Week
(Acts 2:36-41; John 20:11-18)
In coming to know God, most people go through a gradual process. They learn as children that God is a “Supreme Being who knows all things.” As they read Scripture, they conclude that God is the Creator, Sustainer, and Redeemer of the universe. Some, perhaps at the end of their lives, come to the realization that God is an unfathomable mystery – Being itself that has been revealed in Jesus Christ as caring individually for each human person like a loving father. In today’s gospel we see Mary Magdalene going through a similar development in coming to know the resurrected Jesus.
Mary has returned to the tomb where she earlier discovered Jesus missing. Remembering his goodness and perhaps saddened because she cannot see his dead body, she weeps. Then she turns to see a man whom she believes is a gardener. Jesus has shown himself to be just that when he told his disciples that he has pruned them with his word (John 15.3). Mary then recognizes Jesus for his earthly role as teacher or “Rabbouni” as Jesus demonstrated through the course of the gospel. Finally, in relating her experience to Jesus’ disciples, Mary comes to the insight that Jesus is “Lord,” not just their earthly master but he who reigns over all creation.
Jesus’ resurrection like his Incarnation and his participation in the threefold God is a mystery that humans will never plumb. But we can come to greater appreciation of its meaning if we humbly give ourselves to adoration every year. Easter for children is the wonder of a hunt for eggs. For the middle-aged it is the challenge of living the faith in a cynical world. For the elderly it is the hope that life is not receding but indeed coming to full flower.
(Acts 2:36-41; John 20:11-18)
In coming to know God, most people go through a gradual process. They learn as children that God is a “Supreme Being who knows all things.” As they read Scripture, they conclude that God is the Creator, Sustainer, and Redeemer of the universe. Some, perhaps at the end of their lives, come to the realization that God is an unfathomable mystery – Being itself that has been revealed in Jesus Christ as caring individually for each human person like a loving father. In today’s gospel we see Mary Magdalene going through a similar development in coming to know the resurrected Jesus.
Mary has returned to the tomb where she earlier discovered Jesus missing. Remembering his goodness and perhaps saddened because she cannot see his dead body, she weeps. Then she turns to see a man whom she believes is a gardener. Jesus has shown himself to be just that when he told his disciples that he has pruned them with his word (John 15.3). Mary then recognizes Jesus for his earthly role as teacher or “Rabbouni” as Jesus demonstrated through the course of the gospel. Finally, in relating her experience to Jesus’ disciples, Mary comes to the insight that Jesus is “Lord,” not just their earthly master but he who reigns over all creation.
Jesus’ resurrection like his Incarnation and his participation in the threefold God is a mystery that humans will never plumb. But we can come to greater appreciation of its meaning if we humbly give ourselves to adoration every year. Easter for children is the wonder of a hunt for eggs. For the middle-aged it is the challenge of living the faith in a cynical world. For the elderly it is the hope that life is not receding but indeed coming to full flower.
Monday, April 9, 2012
Monday within the Octave of Easter
(Acts 2:14.22-33; Matthew 28:8-15)
In late December a young female factory worker in Mexico was abducted. She had been organizing for the Coalition for Justice in the Maquiladoras. Her mother and father then began looking for her until they too were taken away. In February the bodies of the couple were dumped outside the city where their daughter worked. This terrible saga gives some perspective on why the women after seeing Jesus’ empty tomb of Jesus go away frightened.
Jesus is said to be raised. Perhaps the women try to comprehend what these words mean as they leave the tomb. They may be thinking that the message is a ruse such that those who contrived to have Jesus crucified will now follow them to get to Jesus’ disciples. The gospel tells us that the Jewish leaders pay off the guard so that they do not mention Jesus’ missing body. Are they now going to kill his disciples? Then Jesus intervenes telling the women not to fear and to relate the message to the eleven.
Just as for the women of today’s gospel, living the faith of the resurrection is often challenging. It means overcoming the fear that our sacrifices on behalf of Christ may be in vain. It means stating in face of the circumstantial evidence of decaying bodies that death is not the last of us but that our bodies will be reclaimed by the risen Christ to live with him in glory.
(Acts 2:14.22-33; Matthew 28:8-15)
In late December a young female factory worker in Mexico was abducted. She had been organizing for the Coalition for Justice in the Maquiladoras. Her mother and father then began looking for her until they too were taken away. In February the bodies of the couple were dumped outside the city where their daughter worked. This terrible saga gives some perspective on why the women after seeing Jesus’ empty tomb of Jesus go away frightened.
Jesus is said to be raised. Perhaps the women try to comprehend what these words mean as they leave the tomb. They may be thinking that the message is a ruse such that those who contrived to have Jesus crucified will now follow them to get to Jesus’ disciples. The gospel tells us that the Jewish leaders pay off the guard so that they do not mention Jesus’ missing body. Are they now going to kill his disciples? Then Jesus intervenes telling the women not to fear and to relate the message to the eleven.
Just as for the women of today’s gospel, living the faith of the resurrection is often challenging. It means overcoming the fear that our sacrifices on behalf of Christ may be in vain. It means stating in face of the circumstantial evidence of decaying bodies that death is not the last of us but that our bodies will be reclaimed by the risen Christ to live with him in glory.
Friday, April 6, 2012
Good Friday: Celebration of the Lord’s Passion
(Isaiah 52:13-53:12; Hebrews 4:14-16.5:7-9; John 18:1-19:42)
As was mentioned yesterday, this year the Jewish Passover begins this evening. John’s gospel, unlike the other three, likewise records Jesus dying on the day immediate to Passover. In fact, John makes a point in saying that Jesus is handed over to be crucified at noon, the hour when the priests in the Temple sacrifice the lambs for the feast. Early in the gospel John the Baptist called Jesus “the lamb of God who takes away the sin of the world.” The prophecy is being completed at this moment.
There are many divergences between the Gospels of Matthew, Mark, and Luke and that of John. In Matthew, Mark, and Luke, Jesus asks his Father to remove the cup of suffering he is about to take; in John he dismisses the idea of such a request. In Matthew, Mark, and Luke Jesus is condemned in a hearing before the assembly of Jewish leaders after his arrest; in John only the high priest Annas interrogates Jesus, and no one condemns him (although a council of Jewish leaders has previously decided that Jesus must die). In the first three gospels Jesus says nothing to Pilate except that he is the king of the Jews; in the fourth gospel there is a lively dialogue between the two in which Pilate is given an opportunity to accept “the light of the world.” Finally (for now), in Matthew, Mark and Luke, Jesus’ disciples do not come near the cross; in John his beloved disciple stands by him along with Jesus’ mother and two other women.
People worry about which version of the gospel is most accurate and even if any can be believed. Such uneasiness, however, is unnecessary. Like the Blessed Trinity, the mystery of Jesus death and resurrection transcends our understanding. The different descriptions of what takes place suggest this incomprehensibility. But all four gospels do converge in telling us that Jesus’ death on the cross reconciles humanity with God. Further, all claim that by taking the Eucharistic bread and wine, we participate fully in Jesus meritorious death so that we might share his glorious resurrection.
(Isaiah 52:13-53:12; Hebrews 4:14-16.5:7-9; John 18:1-19:42)
As was mentioned yesterday, this year the Jewish Passover begins this evening. John’s gospel, unlike the other three, likewise records Jesus dying on the day immediate to Passover. In fact, John makes a point in saying that Jesus is handed over to be crucified at noon, the hour when the priests in the Temple sacrifice the lambs for the feast. Early in the gospel John the Baptist called Jesus “the lamb of God who takes away the sin of the world.” The prophecy is being completed at this moment.
There are many divergences between the Gospels of Matthew, Mark, and Luke and that of John. In Matthew, Mark, and Luke, Jesus asks his Father to remove the cup of suffering he is about to take; in John he dismisses the idea of such a request. In Matthew, Mark, and Luke Jesus is condemned in a hearing before the assembly of Jewish leaders after his arrest; in John only the high priest Annas interrogates Jesus, and no one condemns him (although a council of Jewish leaders has previously decided that Jesus must die). In the first three gospels Jesus says nothing to Pilate except that he is the king of the Jews; in the fourth gospel there is a lively dialogue between the two in which Pilate is given an opportunity to accept “the light of the world.” Finally (for now), in Matthew, Mark and Luke, Jesus’ disciples do not come near the cross; in John his beloved disciple stands by him along with Jesus’ mother and two other women.
People worry about which version of the gospel is most accurate and even if any can be believed. Such uneasiness, however, is unnecessary. Like the Blessed Trinity, the mystery of Jesus death and resurrection transcends our understanding. The different descriptions of what takes place suggest this incomprehensibility. But all four gospels do converge in telling us that Jesus’ death on the cross reconciles humanity with God. Further, all claim that by taking the Eucharistic bread and wine, we participate fully in Jesus meritorious death so that we might share his glorious resurrection.
Thursday, April 5, 2012
Holy Thursday
(Exodus 12:1-8.11-14; I Corinthians 11:23-26; John 13:1-15)
Tomorrow evening Jewish families will gather in their homes to celebrate Passover. Many will eat the traditional foods and have their children ask the four famous questions leading to a retelling of Israel’s liberation from slavery in Egypt. Such a supper comprises the context of today’s gospel.
Although it is taken in the customary way, Jesus gives the meal a new significance for his followers. It is to commemorate not just Israel’s release from forced servitude but humanity’s deliverance from spiritual bondage. By identifying the bread that is blessed, broken, and shared with his body and the wine which is likewise blessed and drunk with his blood, Jesus points to his imminent death and resurrection as humanity’s emancipation from sin.
What proof do we have that this liberation has taken place? This is a legitimate question in the face of widespread maliciousness, even among Christians. It should not be answered by invoking the cover of a “mystery of faith.” We see ample evidence of liberation in the saints who through two millennia have happily followed Jesus’ example of washing the feet of others. That is, they did not literally pour water over the feet of the needy, but they patiently cared for their well-being. Such a person died in Dallas just a week ago. Fr. Matt Robinson would graciously assist all callers at the door and, until his religious community installed voice mail, the telephone. He was always available for confession and for the last half of his life worked tirelessly for the unborn.
(Exodus 12:1-8.11-14; I Corinthians 11:23-26; John 13:1-15)
Tomorrow evening Jewish families will gather in their homes to celebrate Passover. Many will eat the traditional foods and have their children ask the four famous questions leading to a retelling of Israel’s liberation from slavery in Egypt. Such a supper comprises the context of today’s gospel.
Although it is taken in the customary way, Jesus gives the meal a new significance for his followers. It is to commemorate not just Israel’s release from forced servitude but humanity’s deliverance from spiritual bondage. By identifying the bread that is blessed, broken, and shared with his body and the wine which is likewise blessed and drunk with his blood, Jesus points to his imminent death and resurrection as humanity’s emancipation from sin.
What proof do we have that this liberation has taken place? This is a legitimate question in the face of widespread maliciousness, even among Christians. It should not be answered by invoking the cover of a “mystery of faith.” We see ample evidence of liberation in the saints who through two millennia have happily followed Jesus’ example of washing the feet of others. That is, they did not literally pour water over the feet of the needy, but they patiently cared for their well-being. Such a person died in Dallas just a week ago. Fr. Matt Robinson would graciously assist all callers at the door and, until his religious community installed voice mail, the telephone. He was always available for confession and for the last half of his life worked tirelessly for the unborn.
Wednesday, April 4, 2012
Wednesday of Holy Week
(Isaiah 50:4-91; Matthew 26:14-25)
Today is often called “Spy Wednesday” presumably because the mass’s gospel reading tells of Judas “look(ing) for an opportunity to hand (Jesus) over.” It is an especially egregious act. The gospel mentions that Judas is paid thirty pieces of silver for his betrayal. This may sound like a lot, but one exegete remarks that it is a paltry sum. Rather than think of Judas as greedy, it may be more accurate to understand him as malicious. John’s gospel obliquely conveys this idea when it remarks immediately after Judas leaves the supper chamber, “And it was night.”
Although the crime of Peter’s denial is sometimes compared to Judas’ betrayal, it actually differs from it as much as a cold differs from a cancer. Peter is under duress when he says that he does not know Jesus where Judas willingly goes to the chief priests seeking to him over. Still we should see our susceptibility to both crimes. We might deny Jesus, the truth, by lying when threatened by loss of power, prestige, or money. It also may be possible that we betray Jesus by distorting the truth to enhance our fame or fortune. In either case we pray for the guidance of the Holy Spirit to avoid wrong-doing.
(Isaiah 50:4-91; Matthew 26:14-25)
Today is often called “Spy Wednesday” presumably because the mass’s gospel reading tells of Judas “look(ing) for an opportunity to hand (Jesus) over.” It is an especially egregious act. The gospel mentions that Judas is paid thirty pieces of silver for his betrayal. This may sound like a lot, but one exegete remarks that it is a paltry sum. Rather than think of Judas as greedy, it may be more accurate to understand him as malicious. John’s gospel obliquely conveys this idea when it remarks immediately after Judas leaves the supper chamber, “And it was night.”
Although the crime of Peter’s denial is sometimes compared to Judas’ betrayal, it actually differs from it as much as a cold differs from a cancer. Peter is under duress when he says that he does not know Jesus where Judas willingly goes to the chief priests seeking to him over. Still we should see our susceptibility to both crimes. We might deny Jesus, the truth, by lying when threatened by loss of power, prestige, or money. It also may be possible that we betray Jesus by distorting the truth to enhance our fame or fortune. In either case we pray for the guidance of the Holy Spirit to avoid wrong-doing.
Tuesday, April 3, 2012
Tuesday of Holy Week
(Isaiah 49:1-6; John 13:21-33.36-38)
The liturgies of Holy Week feature the four sections of the Book of the Prophet Isaiah known as the “Servant Songs.” A part of the third song was presented at mass on Sunday, the first song yesterday, and the second song today. Tomorrow the whole third song will be heard and in Friday’s service, the fourth. Many Jews see the nation of Israel, which has suffered dreadful persecutions through the centuries, as the celebrated “Suffering Servant.” But with no less reason Christians see the Servant as a prototype of Jesus, who lays down his life for others.
Today’s second song tells of how the Servant, like Jesus, is named in his mother’s womb. He is called to bring Judah and Israel back together as Jesus chose twelve apostles to reunite the twelve tribes of Israel. The prophecy that the Servant is a “sharp-edged sword” anticipates Jesus’ preaching dividing the people not along tribal, national, or racial lines but according to who accept him as God’s definitive revelation and who find his words too challenging to follow. Finally, as the Servant’s authority is not to be confined to Israel but will become a light to all nations so have Jesus’ teachings enlightened the world.
The Servant Songs reveal God’s mysterious plan of salvation. God does not bring the world together by force of arms or even through a universal philosophy. Rather He spreads His fatherly love to all humanity through the preaching of Jesus Christ. We accept God’s plan by letting go of a corrupt desire to dominate others and by foregoing the frivolous count of how many countries have a Catholic majority. No, it is giving of ourselves daily in loving obedience to the Lord that we become part of God’s plan.
(Isaiah 49:1-6; John 13:21-33.36-38)
The liturgies of Holy Week feature the four sections of the Book of the Prophet Isaiah known as the “Servant Songs.” A part of the third song was presented at mass on Sunday, the first song yesterday, and the second song today. Tomorrow the whole third song will be heard and in Friday’s service, the fourth. Many Jews see the nation of Israel, which has suffered dreadful persecutions through the centuries, as the celebrated “Suffering Servant.” But with no less reason Christians see the Servant as a prototype of Jesus, who lays down his life for others.
Today’s second song tells of how the Servant, like Jesus, is named in his mother’s womb. He is called to bring Judah and Israel back together as Jesus chose twelve apostles to reunite the twelve tribes of Israel. The prophecy that the Servant is a “sharp-edged sword” anticipates Jesus’ preaching dividing the people not along tribal, national, or racial lines but according to who accept him as God’s definitive revelation and who find his words too challenging to follow. Finally, as the Servant’s authority is not to be confined to Israel but will become a light to all nations so have Jesus’ teachings enlightened the world.
The Servant Songs reveal God’s mysterious plan of salvation. God does not bring the world together by force of arms or even through a universal philosophy. Rather He spreads His fatherly love to all humanity through the preaching of Jesus Christ. We accept God’s plan by letting go of a corrupt desire to dominate others and by foregoing the frivolous count of how many countries have a Catholic majority. No, it is giving of ourselves daily in loving obedience to the Lord that we become part of God’s plan.
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