Saint Terese of Lisieux, virgin and doctor of the Church
(Job 1:6-22; Luke 9:46-50)
Can it be only coincidence that Blessed Mother Teresa of Calcutta bears the same name of today’s patron saint? More than likely one of the saintliest women of the twentieth century took the name “Teresa” from the nineteenth century mystic. Mother Teresa is famous for saying, “We can’t do great things, but we can do little things with great love” which reflects perfectly what St. Therese of Lisieux wrote of as her “little way.”
Some may think it easy to practice love in a convent where everyone prays continually. But anyone who has lived in such close quarters knows that kindness and patience is supremely challenged when one faces the same people with their disturbing idiosyncrasies over a period of years. The grace with which Therese bore such difficulty made her a saint, and her perspicacity in relating the development of her soul made her a doctor of the Church.
No life is without irritation and frustration. All of us should ask for the grace to overcome these challenges. The Holy Spirit then fills our hearts with love so that we, like Therese, may become holy.
Friday, September 28, 2012
Friday of the Twenty-fifth Week in Ordinary Time
(Ecclesiastes 3:1-11; Luke 9:18-22)
In the middle of the Cold War a Catholic Navy officer was serving as the Extraordinary Minister of Holy Communion on a nuclear submarine. His conscience began to trouble him as he contemplated being part of a missile launching that killed millions of people. He was eventually allowed to resign his commission. Although the stance seems extreme, it is certainly in line with the way Jesus sees himself.
The gospel today shows Jesus asking his disciples whom they think that he is. It is the Lucan rendition of the same scene that appears in the Gospels according to Mark and Matthew. In all cases Peter responds that Jesus is the Christ, the long-awaited Messiah who was to lead the Jews to freedom and dignity among the nations. In Luke, however, Jesus' response is fast and furious. He rebukes all the disciples (Peter is only acting as their spokesman), perhaps telling them to keep such ideas to themselves. As the other gospels in their own way make clear, Jesus does not want to be associated with a warrior-Messiah. He is a man of peace who comes to proclaim God's love, not to whip anyone into shape.
The Church has never forbidden Christians from serving in the military and going to war if necessary. Yet certainly Christian thought and practice is conditioned by Jesus foregoing any identification of a warrior. He is identified in the Scripture as the Prince of Peace. As his faithful servants, we strive to keep the peace and to limit injury in warfare.
(Ecclesiastes 3:1-11; Luke 9:18-22)
In the middle of the Cold War a Catholic Navy officer was serving as the Extraordinary Minister of Holy Communion on a nuclear submarine. His conscience began to trouble him as he contemplated being part of a missile launching that killed millions of people. He was eventually allowed to resign his commission. Although the stance seems extreme, it is certainly in line with the way Jesus sees himself.
The gospel today shows Jesus asking his disciples whom they think that he is. It is the Lucan rendition of the same scene that appears in the Gospels according to Mark and Matthew. In all cases Peter responds that Jesus is the Christ, the long-awaited Messiah who was to lead the Jews to freedom and dignity among the nations. In Luke, however, Jesus' response is fast and furious. He rebukes all the disciples (Peter is only acting as their spokesman), perhaps telling them to keep such ideas to themselves. As the other gospels in their own way make clear, Jesus does not want to be associated with a warrior-Messiah. He is a man of peace who comes to proclaim God's love, not to whip anyone into shape.
The Church has never forbidden Christians from serving in the military and going to war if necessary. Yet certainly Christian thought and practice is conditioned by Jesus foregoing any identification of a warrior. He is identified in the Scripture as the Prince of Peace. As his faithful servants, we strive to keep the peace and to limit injury in warfare.
Thursday, September 27, 2012
Memorial of Saint Vincent de Paul, priest
(Ecclesiastes 1:2-11; Luke 9:7-9)
It is said that St. Vincent de Paul was largely responsible for France’s overcoming of Jansenism. This seventeenth century heresy has the power to take over one’s soul with its obsession about being saved. Taking its name from a Dutch bishop, proponents of Jansenism would recommend constant confession as a way to avoid eternal fire. St. Vincent, on the other hand, would have the faithful work acts of charity as a demonstration of God’s favor.
Born a peasant, Vincent was ordained a priest at the age of twenty. So obviously talented, he might have pursued a comfortable life with the revenue of a small monastery to which he was appointed chaplain. However, the acquaintance of a cardinal in Paris steered his life in another direction. Rather than enjoying the comforts of the rich, Vincent began visiting prisons and galley ships to comfort prisoners. In time he founded the Congregation of the Mission, priests first known as Lazarists and then as Vincentians, to work among poor country people. He is also responsible for the Daughters of Charity, who have become renowned for their charity.
Today’s gospel comments that King Herod greatly wanted to see Jesus. So would many people throughout the centuries. We have only to turn to saints like Vincent de Paul to catch a glimpse of him.
(Ecclesiastes 1:2-11; Luke 9:7-9)
It is said that St. Vincent de Paul was largely responsible for France’s overcoming of Jansenism. This seventeenth century heresy has the power to take over one’s soul with its obsession about being saved. Taking its name from a Dutch bishop, proponents of Jansenism would recommend constant confession as a way to avoid eternal fire. St. Vincent, on the other hand, would have the faithful work acts of charity as a demonstration of God’s favor.
Born a peasant, Vincent was ordained a priest at the age of twenty. So obviously talented, he might have pursued a comfortable life with the revenue of a small monastery to which he was appointed chaplain. However, the acquaintance of a cardinal in Paris steered his life in another direction. Rather than enjoying the comforts of the rich, Vincent began visiting prisons and galley ships to comfort prisoners. In time he founded the Congregation of the Mission, priests first known as Lazarists and then as Vincentians, to work among poor country people. He is also responsible for the Daughters of Charity, who have become renowned for their charity.
Today’s gospel comments that King Herod greatly wanted to see Jesus. So would many people throughout the centuries. We have only to turn to saints like Vincent de Paul to catch a glimpse of him.
Wednesday, September 26, 2012
Wednesday of the Twenty-fifth Week in Ordinary Time
(Proverbs 30:5-9; Luke 9:1-6)
It was said that a Jesuit novice was once given a unique mission. According to the story, he was given a small sum of money and told to report to a Jesuit house in a faraway place. Evidently, he was expected to hitchhike across the country and, along friends made on the way, to rely on his own resources for a while. The story smacks of hyperbole, but it rings also of the gospel account in today’s mass.
Jesus sends his apostles out with nothing in their pockets “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophes. Although these privileges are often defended as prudential, they may leave us with the disturbing question: What does it mean today to trust in God’s Providence if we are always avoiding risks?
(Proverbs 30:5-9; Luke 9:1-6)
It was said that a Jesuit novice was once given a unique mission. According to the story, he was given a small sum of money and told to report to a Jesuit house in a faraway place. Evidently, he was expected to hitchhike across the country and, along friends made on the way, to rely on his own resources for a while. The story smacks of hyperbole, but it rings also of the gospel account in today’s mass.
Jesus sends his apostles out with nothing in their pockets “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophes. Although these privileges are often defended as prudential, they may leave us with the disturbing question: What does it mean today to trust in God’s Providence if we are always avoiding risks?
Tuesday, September 25, 2012
Tuesday of the Twenty-fifth Week in Ordinary Time
(Proverbs 21:1-6; 10-13; Luke 8:19-21)
Mark Twain, twisting conventional wisdom, once observed, "You can fool all of the people some of the time and some of the people all of the time." It is true that men and women are often so impressed by fine dress and fancy talk that they are easily duped. The author of the Book of Proverbs, however, assures in the first reading that God is not gullible.
The writer states upfront that God directs hearts wherever He wills. He means that God knows the soul of every person and will move the honest ones to good fortune and the wicked ones to perdition. He gives a series of testimony: the rash who end in poverty, the wicked who draw no compassion, the fraudulent who find themselves trapped by their lies.
The Book of Proverbs may seem idealistic if not naive to us in a world that keeps chasing fame, fun, and fortune. Some people, after all, seem to have everything without caring a bit about the needy. But, again, only God really knows if they are at peace and whether in their ultimate state they will be as satisfied as they appear now.
(Proverbs 21:1-6; 10-13; Luke 8:19-21)
Mark Twain, twisting conventional wisdom, once observed, "You can fool all of the people some of the time and some of the people all of the time." It is true that men and women are often so impressed by fine dress and fancy talk that they are easily duped. The author of the Book of Proverbs, however, assures in the first reading that God is not gullible.
The writer states upfront that God directs hearts wherever He wills. He means that God knows the soul of every person and will move the honest ones to good fortune and the wicked ones to perdition. He gives a series of testimony: the rash who end in poverty, the wicked who draw no compassion, the fraudulent who find themselves trapped by their lies.
The Book of Proverbs may seem idealistic if not naive to us in a world that keeps chasing fame, fun, and fortune. Some people, after all, seem to have everything without caring a bit about the needy. But, again, only God really knows if they are at peace and whether in their ultimate state they will be as satisfied as they appear now.
Monday, September 24, 2012
Monday of the Twenty-fifth Week in Ordinary Time
(Proverbs 3:27-34; Luke 8:16-18)
The sign near the prison chapel reads, “Prayer is talking to God; meditation is listening to him.” But prisoners are not the only ones to be reminded that communication with God is a two-way street. Many think of God only when in need of assistance. They forget that God has expectations of them. In today’s gospel Jesus makes this point.
When Jesus says that no one lights a lamp to place it under a bed, he means that he does not enlighten his hearers just for their own sake. Rather, he intends that his hearers put his message into practice. They are to love God and neighbor by forgiving wrongs and helping the poor.
Our lives are often so busy that we postpone indefinitely assisting the needy. Also, we may become so hardened by the cultural ideal of being recognized that we forget Jesus’ call to reconciliation. Certainly the road to eternal life leads through these virtues of compassion and forgiveness.
(Proverbs 3:27-34; Luke 8:16-18)
The sign near the prison chapel reads, “Prayer is talking to God; meditation is listening to him.” But prisoners are not the only ones to be reminded that communication with God is a two-way street. Many think of God only when in need of assistance. They forget that God has expectations of them. In today’s gospel Jesus makes this point.
When Jesus says that no one lights a lamp to place it under a bed, he means that he does not enlighten his hearers just for their own sake. Rather, he intends that his hearers put his message into practice. They are to love God and neighbor by forgiving wrongs and helping the poor.
Our lives are often so busy that we postpone indefinitely assisting the needy. Also, we may become so hardened by the cultural ideal of being recognized that we forget Jesus’ call to reconciliation. Certainly the road to eternal life leads through these virtues of compassion and forgiveness.
Friday, September 21, 2012
Feast of Saint Matthew, evangelist
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
For almost a hundred years countries all over the globe have honored their war dead with a “tomb of the unknown soldier.” With the discovery of DNA, the custom is facing a challenge. Fallen soldiers, no matter how mutilated, may be identified through his or her DNA composition. But, of course, war dead are still given due respect by the reverence paid to their multiple burial sites. Today the Church honors an evangelist whose identity has undergone the reverse challenge to that of unknown soldiers.
Although Matthew, the publican in today’s passage, has traditionally been associated with the author of the first gospel, historians cannot find firm evidence for the linkage. Most certainly the gospel was written by a scribe who did not know Jesus historically. From the gospel’s composition, we can say that although the author was conversant with the Jewish Scriptures, his fluency fluent in Greek and developed sense of Church structure probably situates him in a time beyond that of the original apostles.
We need not be disillusioned that we cannot precisely identify any of the four evangelists. Nevertheless we rejoice in the fact that they have related to us the story of Jesus. It is this story rendered in four unique versions which keeps us on the path of righteousness. It is this gospel that leads us to salvation.
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
For almost a hundred years countries all over the globe have honored their war dead with a “tomb of the unknown soldier.” With the discovery of DNA, the custom is facing a challenge. Fallen soldiers, no matter how mutilated, may be identified through his or her DNA composition. But, of course, war dead are still given due respect by the reverence paid to their multiple burial sites. Today the Church honors an evangelist whose identity has undergone the reverse challenge to that of unknown soldiers.
Although Matthew, the publican in today’s passage, has traditionally been associated with the author of the first gospel, historians cannot find firm evidence for the linkage. Most certainly the gospel was written by a scribe who did not know Jesus historically. From the gospel’s composition, we can say that although the author was conversant with the Jewish Scriptures, his fluency fluent in Greek and developed sense of Church structure probably situates him in a time beyond that of the original apostles.
We need not be disillusioned that we cannot precisely identify any of the four evangelists. Nevertheless we rejoice in the fact that they have related to us the story of Jesus. It is this story rendered in four unique versions which keeps us on the path of righteousness. It is this gospel that leads us to salvation.
Thursday, September 20, 2012
Saints Andrew Kim Tae-gon, priest and martyr; Paul Chong Ha-sang, martyr; and companions, martyrs
(I Corinthians 15:1-11; Luke 7:36-50)
In this time of execution in the name of religion we are reminded today that Christians have suffered martyrdom in every age and throughout the earth. Saints Andrew Kim, Paul Chong, and many companions were killed for being Catholic Christians in Korea less than two hundred years ago. Their story includes a tribute to lay people who evidently had brought Christianity to Korea at least a generation before. When French missionaries arrived in 1836, they found the faith rooted in several communities.
Andrew Kim’s father was a Korean official who converted to Christianity. Eventually he too died a martyr for practicing his faith in a land where it was forbidden. Andrew became the first native Korean to be ordained a priest. In his early twenties when he returned to Korea to minister to his people, he was tortured and beheaded at the age of twenty-five. His dying testimony reflects the hope of the resurrection that St. Paul proclaims in the first reading today. Andrew said: “My immortal life is on the point of beginning. Become Christians if you wish to be happy after death.”
Living in western societies, we cannot accept tranquilly the news that Muslims would execute innocent people because of the flimsiest of relations to the producer of a libel movie. Both actions are regrettable although the first deserves greater condemnation than the second. Still Christ compels us to pray for and not to damn the perpetrators. His innocent suffering brought him to the resurrection and won for us the grace to love our enemies.
(I Corinthians 15:1-11; Luke 7:36-50)
In this time of execution in the name of religion we are reminded today that Christians have suffered martyrdom in every age and throughout the earth. Saints Andrew Kim, Paul Chong, and many companions were killed for being Catholic Christians in Korea less than two hundred years ago. Their story includes a tribute to lay people who evidently had brought Christianity to Korea at least a generation before. When French missionaries arrived in 1836, they found the faith rooted in several communities.
Andrew Kim’s father was a Korean official who converted to Christianity. Eventually he too died a martyr for practicing his faith in a land where it was forbidden. Andrew became the first native Korean to be ordained a priest. In his early twenties when he returned to Korea to minister to his people, he was tortured and beheaded at the age of twenty-five. His dying testimony reflects the hope of the resurrection that St. Paul proclaims in the first reading today. Andrew said: “My immortal life is on the point of beginning. Become Christians if you wish to be happy after death.”
Living in western societies, we cannot accept tranquilly the news that Muslims would execute innocent people because of the flimsiest of relations to the producer of a libel movie. Both actions are regrettable although the first deserves greater condemnation than the second. Still Christ compels us to pray for and not to damn the perpetrators. His innocent suffering brought him to the resurrection and won for us the grace to love our enemies.
Wednesday, September 19, 2012
Wednesday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 12:31-13:13; Luke 7:31-35)
In a song meant for the whole world, the Beatles famously crooned, “All you need is love.” They presented it in the first live telecast via international satellite. Their message was heard by 400 million people in twenty-six countries. The words echo St. Paul’s lesson in today’s reading from I Corinthians.
Yes, love is all that is needed, but not any kind of love. Love normally begins as eros or acquisitive love meant to satisfy one’s desire. Such love attracts people to one another and spurs them to work hard. But its motive needs to be purified of selfishness if it is to merit salvation; that is, if it is “all you need.” Paul rightly does not exclude faith and hope from a triumvirate with love. Faith turns one to Christ for help when life poses its challenges, and hope keeps in view the ultimate goal of life -- union with God.
Our society glorifies love, usually equating it with an erotic variety. We Christians do not eschew romantic love but recognize its limitations. Rather than an exclusive love for one or a few people, we strive for a higher kind that moves us to care about everyone and takes us much farther on life’s course.
(I Corinthians 12:31-13:13; Luke 7:31-35)
In a song meant for the whole world, the Beatles famously crooned, “All you need is love.” They presented it in the first live telecast via international satellite. Their message was heard by 400 million people in twenty-six countries. The words echo St. Paul’s lesson in today’s reading from I Corinthians.
Yes, love is all that is needed, but not any kind of love. Love normally begins as eros or acquisitive love meant to satisfy one’s desire. Such love attracts people to one another and spurs them to work hard. But its motive needs to be purified of selfishness if it is to merit salvation; that is, if it is “all you need.” Paul rightly does not exclude faith and hope from a triumvirate with love. Faith turns one to Christ for help when life poses its challenges, and hope keeps in view the ultimate goal of life -- union with God.
Our society glorifies love, usually equating it with an erotic variety. We Christians do not eschew romantic love but recognize its limitations. Rather than an exclusive love for one or a few people, we strive for a higher kind that moves us to care about everyone and takes us much farther on life’s course.
Tuesday, September 18, 2012
Tuesday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 12:12-14.27-31a; Luke 7:11-17)
"Do not go gentle into that good night.
Rage, rage, against the dying of the light."
Poet Dylan Thomas conveys the absolute unacceptability of death. It breaks up our relationships as well as separates our bodies and souls. As one reverend termed it, "Death is THE enemy." Jesus addresses himself to the culprit in today's gospel.
While the widow grieves the loss of her only son, Jesus takes compassion. It is notable that he does not attempt to console her by saying God will provide or by assuring that her son now knows a greater peace. Rather he restores her son to her alive and whole. As the prodigal father says of his formerly wayward son, he was dead and has come back to life.
The faithful know that the sainted dead live on in God’s love, but they should realize that this end is not the fullness of our hope in Christ. No, we humans –consummate bodily creatures all – look forward to the resurrection of our bodies when we will live in light and beauty. And if we are now disfigured by disease or even our own compulsions, will we have to feel inferior forever? No, Christ’s calling us from the dead will give perfect form to each of our bodies. It is truly an end to prepare for.
(I Corinthians 12:12-14.27-31a; Luke 7:11-17)
"Do not go gentle into that good night.
Rage, rage, against the dying of the light."
Poet Dylan Thomas conveys the absolute unacceptability of death. It breaks up our relationships as well as separates our bodies and souls. As one reverend termed it, "Death is THE enemy." Jesus addresses himself to the culprit in today's gospel.
While the widow grieves the loss of her only son, Jesus takes compassion. It is notable that he does not attempt to console her by saying God will provide or by assuring that her son now knows a greater peace. Rather he restores her son to her alive and whole. As the prodigal father says of his formerly wayward son, he was dead and has come back to life.
The faithful know that the sainted dead live on in God’s love, but they should realize that this end is not the fullness of our hope in Christ. No, we humans –consummate bodily creatures all – look forward to the resurrection of our bodies when we will live in light and beauty. And if we are now disfigured by disease or even our own compulsions, will we have to feel inferior forever? No, Christ’s calling us from the dead will give perfect form to each of our bodies. It is truly an end to prepare for.
Monday, September 17, 2012
Monday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 11:17-26.33; Luke 7:1-10)
One hundred years ago the Church, somewhat scandalously, often dealt with Catholics of a different ethnic origin than the majority community by creating two communities. Rather than one integrated parish, the result was often a rich parish in the nice part of town and a poor parish of African-Americans, Mexicans or other immigrant group on the poor side of the railroad tracks. Unfortunately, a similar practice is allowed to continue today as communities with means resist having a Eucharist in Spanish, Polish, or other language where there is a significant number of a minority people. St. Paul addresses this abuse in the first reading.
Evidently people have reported to Paul that the well-off in the community were separating themselves from the poor by having what amounts to a private party while the poor waited for the formal Eucharist to begin. He must remind the community that the host of the gathering is Jesus himself, present in both spirit and body. In him, he says later in the letter, all are united – slave and free, Jew and Greek, Mexican and Irish, men and women - into one body. Seeking divisions betrays, if not nullifies, that unity.
No doubt, reaching out to people of other origins takes most of us out of our comfort zones. But there is really no alternative for Christians. If we are what we say we are - that is, the Body of Christ -- then we have to act inclusively. We integrate ourselves with others in love and truth to profess Jesus Christ as the one Lord.
(I Corinthians 11:17-26.33; Luke 7:1-10)
One hundred years ago the Church, somewhat scandalously, often dealt with Catholics of a different ethnic origin than the majority community by creating two communities. Rather than one integrated parish, the result was often a rich parish in the nice part of town and a poor parish of African-Americans, Mexicans or other immigrant group on the poor side of the railroad tracks. Unfortunately, a similar practice is allowed to continue today as communities with means resist having a Eucharist in Spanish, Polish, or other language where there is a significant number of a minority people. St. Paul addresses this abuse in the first reading.
Evidently people have reported to Paul that the well-off in the community were separating themselves from the poor by having what amounts to a private party while the poor waited for the formal Eucharist to begin. He must remind the community that the host of the gathering is Jesus himself, present in both spirit and body. In him, he says later in the letter, all are united – slave and free, Jew and Greek, Mexican and Irish, men and women - into one body. Seeking divisions betrays, if not nullifies, that unity.
No doubt, reaching out to people of other origins takes most of us out of our comfort zones. But there is really no alternative for Christians. If we are what we say we are - that is, the Body of Christ -- then we have to act inclusively. We integrate ourselves with others in love and truth to profess Jesus Christ as the one Lord.
Friday, September 15, 2012
Feast of the Exaltation of the Holy Cross
(Numbers 21:4b-9; Philippians 2:6-11; John 3:13-17)
Beholding jeweled crosses, we may have difficulty appreciating its scandal for early Christians. People mocked the first followers of Jesus when they learned that he was nailed to a cross. We might similarly chide a teenager today for idolizing David Koresh or Timothy McVeigh. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome kind of suffering. We would not even consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
Today’s gospel curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is actually lifted up twice – first on the cross and then in the resurrection. Looking on either scene with faith, we find ourselves in a magnetic field dr4awn to the pole of salvation.
However, faith is more than paying lip service that Jesus died for our sins and rose for our glory dead. Faith includes a willingness to follow his ways, even at the cost of suffering. But the purpose of this feast, as of those during Holy Week, is to indicate that we do not achieve life’s goal by our own effort. Rather eternal life is a gift for which we can only say, “Thank you,” to Jesus for his death on the cross.
(Numbers 21:4b-9; Philippians 2:6-11; John 3:13-17)
Beholding jeweled crosses, we may have difficulty appreciating its scandal for early Christians. People mocked the first followers of Jesus when they learned that he was nailed to a cross. We might similarly chide a teenager today for idolizing David Koresh or Timothy McVeigh. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome kind of suffering. We would not even consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
Today’s gospel curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is actually lifted up twice – first on the cross and then in the resurrection. Looking on either scene with faith, we find ourselves in a magnetic field dr4awn to the pole of salvation.
However, faith is more than paying lip service that Jesus died for our sins and rose for our glory dead. Faith includes a willingness to follow his ways, even at the cost of suffering. But the purpose of this feast, as of those during Holy Week, is to indicate that we do not achieve life’s goal by our own effort. Rather eternal life is a gift for which we can only say, “Thank you,” to Jesus for his death on the cross.
Thursday, September 13, 2012
Memorial of Saint John Chrysostom, bishop and doctor of the Church
(I Corinthians 8:1b-7.11-13; Luke 6:27-38)
St. John Chrysostom’s last name was not “Chrysostom” nor was Chrysostom the place of his origin. No, Chrysostom means “golden-mouthed” and is used as a way to describe the saint as eloquent. His preaching was also prophetic. In a famous sermon he challenges his listeners to give alms to the poor before donating gold to adorn church altars. This kind of message amply reflects Jesus’ in today’s gospel.
One gospel commentator notes that the so-called “Golden Rule” did not originate with Jesus but may be found in any number of prior sources. On the other hand, the command, “Love your enemies” is characteristically Jesus’. It is unconventional, in-your-face wisdom that challenges listeners as much as any words can.
We may have to look around for enemies to love. We find Muslim extremists who still make war on the western world. In addition, a relative or friend may have betrayed us deeply. Perhaps a talented person rivals us for a job get. Following Jesus’ command, we pray for all of these asking God’s blessing that they live righteously and prosper accordingly.
(I Corinthians 8:1b-7.11-13; Luke 6:27-38)
St. John Chrysostom’s last name was not “Chrysostom” nor was Chrysostom the place of his origin. No, Chrysostom means “golden-mouthed” and is used as a way to describe the saint as eloquent. His preaching was also prophetic. In a famous sermon he challenges his listeners to give alms to the poor before donating gold to adorn church altars. This kind of message amply reflects Jesus’ in today’s gospel.
One gospel commentator notes that the so-called “Golden Rule” did not originate with Jesus but may be found in any number of prior sources. On the other hand, the command, “Love your enemies” is characteristically Jesus’. It is unconventional, in-your-face wisdom that challenges listeners as much as any words can.
We may have to look around for enemies to love. We find Muslim extremists who still make war on the western world. In addition, a relative or friend may have betrayed us deeply. Perhaps a talented person rivals us for a job get. Following Jesus’ command, we pray for all of these asking God’s blessing that they live righteously and prosper accordingly.
Wednesday, eptember 12, 2012
Wednesday of the Twenty-third Week in Ordinary Time
(I Corinthians 7:25-31; Luke 6:20-26)
The man could not stop gambling. He had been in the casino some while. He lost all that he said that he could comfortably afford to lose and more, much more. Then he dipped into his savings. Soon the money reserved for taxes was bet and lost. He could still beat the system, he felt certain. Of course, he didn’t. He went home broke, worried, and angry at himself. This scenario would hold for other kinds of compulsions as well as gambling. People often lose what is very important in attempt to achieve some elusive satisfaction. In the first reading today St. Paul warns the Corinthians not to allow sex to be their downfall.
Paul knows that sex is not intrinsically evil. He does not condemn it, but he expresses his reservations about it candidly. If one can live without it, the apostle advises, she or he will probably be happier in the end. Believing that Christ is to return soon, Paul does not mention having children. All that really matters for him is to prepare oneself for that great event by living righteously and purifying one’s intentions. It is paramount that the person not lose himself or herself in the pursuit of pleasure or in another kind of compulsion.
Although Christ has not returned as soon as Paul is thinking, we still experience a shortage of time if we spend it profligately in vain pursuits. Sex, of course, is a principal one, and this may apply to the marital kind as it certainly does to the promiscuous varieties. Other wasteful pastimes are alcohol, gambling, and even seemingly innocuous preoccupations like acquiring electronic gadgets. We should not judge most of these pursuits as evil in themselves, but when they take control of our good judgment, they will detour us from our goal which is Christ. It is a pity when it happens because Christ brings the deep, lasting happiness that our hearts desire.
(I Corinthians 7:25-31; Luke 6:20-26)
The man could not stop gambling. He had been in the casino some while. He lost all that he said that he could comfortably afford to lose and more, much more. Then he dipped into his savings. Soon the money reserved for taxes was bet and lost. He could still beat the system, he felt certain. Of course, he didn’t. He went home broke, worried, and angry at himself. This scenario would hold for other kinds of compulsions as well as gambling. People often lose what is very important in attempt to achieve some elusive satisfaction. In the first reading today St. Paul warns the Corinthians not to allow sex to be their downfall.
Paul knows that sex is not intrinsically evil. He does not condemn it, but he expresses his reservations about it candidly. If one can live without it, the apostle advises, she or he will probably be happier in the end. Believing that Christ is to return soon, Paul does not mention having children. All that really matters for him is to prepare oneself for that great event by living righteously and purifying one’s intentions. It is paramount that the person not lose himself or herself in the pursuit of pleasure or in another kind of compulsion.
Although Christ has not returned as soon as Paul is thinking, we still experience a shortage of time if we spend it profligately in vain pursuits. Sex, of course, is a principal one, and this may apply to the marital kind as it certainly does to the promiscuous varieties. Other wasteful pastimes are alcohol, gambling, and even seemingly innocuous preoccupations like acquiring electronic gadgets. We should not judge most of these pursuits as evil in themselves, but when they take control of our good judgment, they will detour us from our goal which is Christ. It is a pity when it happens because Christ brings the deep, lasting happiness that our hearts desire.
Tuesday, September 11, 2012
Tuesday of the Twenty-third Week in Ordinary Time
(I Corinthians 6:1-11; Luke 6:12-19)
Toward the end of the second volume of his biblical reflection on Jesus Christ, Pope Benedict makes a significant admission. Realizing that the Church is criticized for its exclusively male clergy, the pope admits that women have been Jesus’ best followers, remaining with him at the cross and being the first at his tomb after the resurrection. But, he says, Jesus establishes his Church on the eleven faithful apostles who become the prototypes of its officials. In the gospel today Jesus makes his selection.
There are four distinct lists of apostles in the New Testament -- one in each of the first three gospels and another in the Acts of the Apostles. In all of them Peter is given priority, always being mentioned first. Similarly, Judas Iscariot is always placed last because, of course, he betrayed the Lord. In between are the other ten more or less in order of how much is known of each. Jesus chooses the twelve from a much larger group of disciples, including women as St. Luke indicates later in his story.
We must be clear that women are not ordained because of any defect in their nature. As Pope Benedict implies, they make excellent disciples. Nor should we doubt the primacy of the successor of Peter, who has been traditionally identified as the bishop of Rome. Our Church strives to be inclusive in the sense that it invites all to be disciples of Christ. Some may reject the offer; others may not qualify as officials. But neither group should be forgotten, much less put down. We return to the first with the invitation in hope that they may change their minds. And we give particular attention to the second because they may surpass the officials in holiness.
(I Corinthians 6:1-11; Luke 6:12-19)
Toward the end of the second volume of his biblical reflection on Jesus Christ, Pope Benedict makes a significant admission. Realizing that the Church is criticized for its exclusively male clergy, the pope admits that women have been Jesus’ best followers, remaining with him at the cross and being the first at his tomb after the resurrection. But, he says, Jesus establishes his Church on the eleven faithful apostles who become the prototypes of its officials. In the gospel today Jesus makes his selection.
There are four distinct lists of apostles in the New Testament -- one in each of the first three gospels and another in the Acts of the Apostles. In all of them Peter is given priority, always being mentioned first. Similarly, Judas Iscariot is always placed last because, of course, he betrayed the Lord. In between are the other ten more or less in order of how much is known of each. Jesus chooses the twelve from a much larger group of disciples, including women as St. Luke indicates later in his story.
We must be clear that women are not ordained because of any defect in their nature. As Pope Benedict implies, they make excellent disciples. Nor should we doubt the primacy of the successor of Peter, who has been traditionally identified as the bishop of Rome. Our Church strives to be inclusive in the sense that it invites all to be disciples of Christ. Some may reject the offer; others may not qualify as officials. But neither group should be forgotten, much less put down. We return to the first with the invitation in hope that they may change their minds. And we give particular attention to the second because they may surpass the officials in holiness.
Monday, September 10, 2012
Monday of the Twenty-third Week in Ordinary Time
(I Corinthians 5:1-8; Luke 6:6-11)
Although the Church is popularly thought to have put many people to death with the Inquisition, in fact it did not do so. The Inquisition was a Church office that sought out heretics for most of the second millennium. The Church typically assigned spiritual and physical penances for guilty parties, but it was the state that generally meted out capital punishment. A prototype of what occurred is found in today’s first reading.
St. Paul is scandalized by the report that a member of the Christian community in Corinth has been living with his father’s wife. The crime, forbidden both in Jewish and pagan cultures, even seems over the top to contemporary ears. When Paul suggests that the man delivered to “Satan for the destruction of the flesh,” he likely means that he be turned into the secular authority for some kind of corporal punishment. Whether the punishment was execution or something less, it would likely elicit an act of repentance.
Although we find the practice endorsed in the Bible, we should not think of corporal punishment as a remedy for infractions of sexual boundaries. Tolerance is more in order for today’s cases of promiscuity. But this does not mean that sexual crimes should be either celebrated or ignored as often done in contemporary life. Young and old should realize that such sins are shameful. Also, we should pray for the sinner and for ourselves as well that we do not fall into temptation.
(I Corinthians 5:1-8; Luke 6:6-11)
Although the Church is popularly thought to have put many people to death with the Inquisition, in fact it did not do so. The Inquisition was a Church office that sought out heretics for most of the second millennium. The Church typically assigned spiritual and physical penances for guilty parties, but it was the state that generally meted out capital punishment. A prototype of what occurred is found in today’s first reading.
St. Paul is scandalized by the report that a member of the Christian community in Corinth has been living with his father’s wife. The crime, forbidden both in Jewish and pagan cultures, even seems over the top to contemporary ears. When Paul suggests that the man delivered to “Satan for the destruction of the flesh,” he likely means that he be turned into the secular authority for some kind of corporal punishment. Whether the punishment was execution or something less, it would likely elicit an act of repentance.
Although we find the practice endorsed in the Bible, we should not think of corporal punishment as a remedy for infractions of sexual boundaries. Tolerance is more in order for today’s cases of promiscuity. But this does not mean that sexual crimes should be either celebrated or ignored as often done in contemporary life. Young and old should realize that such sins are shameful. Also, we should pray for the sinner and for ourselves as well that we do not fall into temptation.
Friday, September 7, 2012
Friday of the Twenty-second Week in Ordinary Time
(I Corinthians 4:1-5; Luke 5:33-39)
France waits in suspense every year for the third Tuesday in November. On that day, called “Beaujolais Day,” the latest vintage of Beaujolais wine goes on market. Not only does the wine have a tasty fruity quality, it also indicates the caliber of that year’s vintage when the wines mature. In grape-producing regions like France and Palestine wine serves as a symbol of joy. For this reason Jesus compares his mission with a new wine in today’s gospel.
Interestingly, Jesus shows no contempt for the old wine, Judaism, when he proclaims his message of God’s kingdom as the new. He says that some people prefer old wine as, indeed, it has a mellowness to be savored. But there is no mixing of new wine and old. Accepting Jesus’ messages means stepping away from Judaic law into the more challenging and more promising realm of gospel love.
Church history is soiled by anti-Semitic outbursts. Most likely the cause for of the prejudice has been envy given how successful Jews have been in commerce and the professions. Certainly the anger is misplaced. Jews, as Luke’s gospel consistently shows, are Jesus’ forbearers always worthy of our respect and dialogue.
(I Corinthians 4:1-5; Luke 5:33-39)
France waits in suspense every year for the third Tuesday in November. On that day, called “Beaujolais Day,” the latest vintage of Beaujolais wine goes on market. Not only does the wine have a tasty fruity quality, it also indicates the caliber of that year’s vintage when the wines mature. In grape-producing regions like France and Palestine wine serves as a symbol of joy. For this reason Jesus compares his mission with a new wine in today’s gospel.
Interestingly, Jesus shows no contempt for the old wine, Judaism, when he proclaims his message of God’s kingdom as the new. He says that some people prefer old wine as, indeed, it has a mellowness to be savored. But there is no mixing of new wine and old. Accepting Jesus’ messages means stepping away from Judaic law into the more challenging and more promising realm of gospel love.
Church history is soiled by anti-Semitic outbursts. Most likely the cause for of the prejudice has been envy given how successful Jews have been in commerce and the professions. Certainly the anger is misplaced. Jews, as Luke’s gospel consistently shows, are Jesus’ forbearers always worthy of our respect and dialogue.
Thursday, September 6, 2012
Thursday of the Twenty-second Week in Ordinary Time
(I Corinthians 3:18-23; Luke 5:1-11)
The poet Alfred Lord Tennyson captured the vigor of Greek adventurers when he wrote in the poem “Ulysses”: "Tis not too late to seek a newer world." Already an old man returned from the Trojan War, the hero is not content to sit back and die. Rather he ventures onward to accomplish new feats or to die in the attempt. Jesus instills in the fisherman of today’s gospel a similar willingness to do again what they have done before but this time against all odds.
Peter and company have ended a night's work without any fish to show for their efforts. But after hearing Jesus preach, they are not about to refute his command to try again. They go out into the deep, lower their nets, and watch in astonishment the marvelous catch of fish. Jesus then uses the incident as a parable to indicate the successful missionary efforts the fishermen will have as his disciples.
As we see once crowded churches with many empty pews today, some may become discouraged. They say that we must resign ourselves to small communities of faith. However, this is not the line we hear from Pope Benedict. He will shortly open a synod of bishops to discuss the “New Evangelization.” He knows that as much as ever the world needs to hear Jesus' goods news. Further, he believes that every committed Catholic is capable of proclaiming it to others.
(I Corinthians 3:18-23; Luke 5:1-11)
The poet Alfred Lord Tennyson captured the vigor of Greek adventurers when he wrote in the poem “Ulysses”: "Tis not too late to seek a newer world." Already an old man returned from the Trojan War, the hero is not content to sit back and die. Rather he ventures onward to accomplish new feats or to die in the attempt. Jesus instills in the fisherman of today’s gospel a similar willingness to do again what they have done before but this time against all odds.
Peter and company have ended a night's work without any fish to show for their efforts. But after hearing Jesus preach, they are not about to refute his command to try again. They go out into the deep, lower their nets, and watch in astonishment the marvelous catch of fish. Jesus then uses the incident as a parable to indicate the successful missionary efforts the fishermen will have as his disciples.
As we see once crowded churches with many empty pews today, some may become discouraged. They say that we must resign ourselves to small communities of faith. However, this is not the line we hear from Pope Benedict. He will shortly open a synod of bishops to discuss the “New Evangelization.” He knows that as much as ever the world needs to hear Jesus' goods news. Further, he believes that every committed Catholic is capable of proclaiming it to others.
Wednesday, September 5, 2012
Wednesday of the Twenty-second Week in Ordinary Time
(I Corinthians 3:1-9; Luke 4:38-44)
When Jesus retreats to a deserted place, we generally conclude that he is going to pray. However, he may have other experiences than communing with his Father. As the devil tempts Jesus in a desert place in an earlier passage, in today’s gospel the people come to tempt him again.
Jesus has successfully met the people’s needs. His speaking with authority left them astonished. His casting out maddening demons and curing debilitating illnesses healed them mentally and physically. Why wouldn’t they want such a prophet to stay among them? The gospel does not mention how the people try to prevent Jesus from leaving them, but we might imagine their making offers difficult to refuse. They may tempt him with a life-tenure as rabbi of their synagogue. Or perhaps propose the hand of the beautiful daughter of the town’s richest merchant in marriage!
But Jesus knows that he is no local guru. He has come to tell the world about the Kingdom of God, indeed to inaugurate it with words, deeds, and ultimately with his life. He is not to be deterred by temptations of beauty or security. In this gospel passage Jesus offers us an example and an assurance. Like him we must know what we are about as Christians and not allow ourselves to be lured away from holiness. Equally important, Jesus assures us that he will not be distracted from his mission of saving us.
(I Corinthians 3:1-9; Luke 4:38-44)
When Jesus retreats to a deserted place, we generally conclude that he is going to pray. However, he may have other experiences than communing with his Father. As the devil tempts Jesus in a desert place in an earlier passage, in today’s gospel the people come to tempt him again.
Jesus has successfully met the people’s needs. His speaking with authority left them astonished. His casting out maddening demons and curing debilitating illnesses healed them mentally and physically. Why wouldn’t they want such a prophet to stay among them? The gospel does not mention how the people try to prevent Jesus from leaving them, but we might imagine their making offers difficult to refuse. They may tempt him with a life-tenure as rabbi of their synagogue. Or perhaps propose the hand of the beautiful daughter of the town’s richest merchant in marriage!
But Jesus knows that he is no local guru. He has come to tell the world about the Kingdom of God, indeed to inaugurate it with words, deeds, and ultimately with his life. He is not to be deterred by temptations of beauty or security. In this gospel passage Jesus offers us an example and an assurance. Like him we must know what we are about as Christians and not allow ourselves to be lured away from holiness. Equally important, Jesus assures us that he will not be distracted from his mission of saving us.
Tuesday, September 4, 2012
Tuesday of the Twenty-second Week in Ordinary Time
(I Corinthians 2:10b-16; Luke 4:31-37)
Sr. St. John died a prophet. Entering the convent in 1942, she spent most of her years teaching. At first she concentrated on simple messages from catechism and English grammar. As time passed, her lessons touched on more controversial subjects like the needs of the poor and of prisoners. Perhaps Sr. St. John showed her prophetic zeal most when she volunteered to serve with sisters from her congregation in Rwanda just after the massacres there. She returned to the United States to remind Americans that divine love does not come easy but extracts the whole of one’s being: body, soul, and mind. In the first reading today, St. Paul names this kind of sacrifice as having the Spirit of God.
Paul has proclaimed Jesus Christ to the Corinthians by telling how Christ died on the cross as the supreme example of God’s love for the world. Now the Corinthians are being urged to assume that love for their own with exemplary lives in support of one another. They are to stop boasting and bickering, and most of all they must put aside all immoral behavior. They are to live in the Spirit of God that has been revealed to them.
We also are tested every day whether we live in the same Spirit. It is not just our outrage with abortion but, really more critically, our care for our neighbors that shows whether God’s Spirit has become our own.
(I Corinthians 2:10b-16; Luke 4:31-37)
Sr. St. John died a prophet. Entering the convent in 1942, she spent most of her years teaching. At first she concentrated on simple messages from catechism and English grammar. As time passed, her lessons touched on more controversial subjects like the needs of the poor and of prisoners. Perhaps Sr. St. John showed her prophetic zeal most when she volunteered to serve with sisters from her congregation in Rwanda just after the massacres there. She returned to the United States to remind Americans that divine love does not come easy but extracts the whole of one’s being: body, soul, and mind. In the first reading today, St. Paul names this kind of sacrifice as having the Spirit of God.
Paul has proclaimed Jesus Christ to the Corinthians by telling how Christ died on the cross as the supreme example of God’s love for the world. Now the Corinthians are being urged to assume that love for their own with exemplary lives in support of one another. They are to stop boasting and bickering, and most of all they must put aside all immoral behavior. They are to live in the Spirit of God that has been revealed to them.
We also are tested every day whether we live in the same Spirit. It is not just our outrage with abortion but, really more critically, our care for our neighbors that shows whether God’s Spirit has become our own.
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