Sunday, January 15, 2023

SECOND SUNDAY IN ORDINARY TIME

(Isaiah 49:3.5-6; I Corinthians 3:1-3; John 1:29-34)

One of his city’s best trial lawyers was once asked: What is the most important thing for winning a court case? Is it a fair judge? Is it a sympathetic jury? Is it a good support team? The lawyer promptly responded. "No, the most important thing to win a court case is one credible witness." In the gospel today we find such a witness in the case of Jesus.

John is a man of conviction. He doesn't waver so that his answer one day is this and the next day is that.  John also doesn't care about anything less than the truth. He lives on locusts and wild honey so that he cannot be bribed with any material thing. He does not try to please people but only God. He recognizes his task as preparing Israel for the coming of the Lord’s chosen one.

When he sees Jesus in today’s gospel, John testifies that he is the one, “the Lamb of God…” He means that Jesus is going to give himself up to death as a sacrifice to take away the sin that infects the world. He testifies that Jesus has the Holy Spirit which makes him the Son of God. Jesus imparts the same Spirit to us in Baptism. We have received the Spirit so that we might fulfill the will of God. 

We have just lost one of the great witnesses of our time. Pope Benedict XVI like John lived to bear witness to Jesus Christ. Benedict was a man of truth. He did not seek the favorable opinion of the press or of politicians. In a famous statement he criticized "liberation theology," which was the fashion in theology in the last quarter of the twentieth century. At the time, he was in charge of the Vatican department for matters of faith. The then Cardinal Ratzinger did not condemn liberation theology but warned its adherents that if they professed liberation only from social oppression and not also from personal sin, they would not be faithful to the gospel.

Benedict was also a person of humility. As he grew weak, he did not hold onto the office of pope. Although he had the world's attention, he resigned from the papacy when he realized that he could not carry out its responsibilities well.

Because he came from Germany after many years of rigorous study, Benedict's personality was reserved. But he was not cold and much less ruthless as was sometimes said of him. An American priest remembers meeting him in a receiving line when he came to New York on a papal visit. The priest says that although the line was long, Benedict extended his hand to him and presumably to everyone else, looking into each person’s eyes. His observation of Pope Benedict confirms what his biographer said about his manners. When waiting to see him on his first visit, Cardinal Ratzinger came to him personally and extended his hand in a friendly manner.

More than before, we need testimony like that of Pope Benedict. In fact, it is necessary for all of us mass goers bear witness to Jesus Christ. The world is losing its good sense in a flood of overconcern about oneself. Secularism has eliminated reference to God as an authority outside of the person. Individualism has facilitated tragedies such as the breakdown of the nuclear family. And relativism has produced contradictions like gender change and gay marriage. Christ compels us to love those who think and act differently. But he also teaches us that there are transcendent truths to be defended despite what others think.

Pope Benedict died with a testimony of his love for Jesus on his lips. His last words were: "Jesus, I love you." Perhaps we could bear witness to Jesus by rehearsing what we want to be our final words. After saying goodbye to our loved ones, we would like to say something like: "I trust in you, O Lord." Let's repeat these words to another person every day. 

Thursday, March 4, 2021

 Thursday of the First Second Week of Lent

(Jeremiah 17;5-10; Luke 16: 19-31)

In 2009 Pope Benedict wrote his only social encyclical.  World markets were reeling from the great economic downturn of the year before.  Benedict chided governments and large financial institutions for their lack of oversight during the speculations of the years prior to the recession.  He wrote that the economy must implement the “principle of gratuitousness” in order to be just.  Gratuitousness recognizes that there are no self-made men or women.  Everyone has received resources to grow and achieve.  Reception of benefits from others implies return of those benefits so that other people in time may prosper as well.  The rich man in Jesus’ parable lacks at least a full sense of gratuitousness.

The rich man tragically ignores the beggar at his door.  His concern about his brothers at the end of the parable cannot make up for this fault.  He should have realized that he had received assistance from other people, not to mention essential gifts from God, to accumulate his wealth.  Jesus is warning the Pharisees, who themselves are said to be “lovers of money,” not to be so blind.  They should practice gratuitousness by having compassion on the poor in their midst.

During Lent we should be actively looking for people to help.  It is a time of mercy.  God is merciful to us when we ask that our sins be forgiven.  We should be merciful to others in turn.  We forgive their offenses against us and show compassion on the needy.

Wednesday, September 19, 2018

Wednesday of the Twenty-fourth Week in Ordinary Time

(I Corinthians 12:31-13:13; Luke 7:31-35)

Pope Benedict XVI wrote as helpful a reflection on love as one can hope to fine.  His encyclical Deus Caritas Est (God Is Love) asks a critical question: Are there different kinds of love, or is it a single reality? If there are different kinds, then some kinds would have a higher quality than others.  In classical terms agape, normally considered as selfless love, would be better than eros or desire.  Quite unexpectedly, Benedict holds that love is singular, that agape is but a purified form of eros. Paul’s great elegy on love, comprising today’s first reading, should be read with Benedict’s insight in mind.

The passage consistently uses agape, yet it is the reading of choice at wedding ceremonies.  Its context bespeaks union, but its words relate consideration and care for the other.  It implies that love is the greatest of the virtues because it is most God-like.  While it does not deny one’s own desires, it seeks first the good of the other. 

St. Therese of Lisieux was surely correct when she recognized that through love anyone could achieve the highest of human desires – sanctity and eternal life.  Whether we are married, religious, or single if we dedicate ourselves to loving others we will not only brings others happiness but also find it ourselves.

Thursday, November 14, 2013

Thursday of the Thirty-second Week in Ordinary Time

(Wisdom 7:22b-8:1; Luke 17:17-25)

The man, humbled by years in prison, declared that he took special note of Jesus saying, “The kingdom of God is within you.”  This is a possible rendering of a sentence from today’s gospel which the New American Bible renders as “…the Kingdom of God is among you.”  Self-help promoters prefer the former translation because it underlies the vast human potential available when people discipline their appetites and focus on what they wish to achieve.  But does it render completely satisfactorily what Jesus means by the presence of the Kingdom of God?

Pope Benedict in the first volume of his trilogy on Christ calls the Kingdom of God none other than God Himself.  Yes, God does lie within every righteous person but what Jesus wants to convey is that God has come to the world to arrest the forces of darkness and to bring reconcile sinners to Himself and to one another.  God has arrived precisely in his messenger-son, Jesus Christ, who dies as humanity’s servant.  Tying ourselves to Jesus by Baptism and the Eucharist, we are freed from the dominance of the ego and can submit ourselves gladly to the ways of divine love. 

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.

Monday, February 13, 2012

Monday of the Sixth Week in Ordinary Time

(James 1:1-11; Mark 8:11-13)

In his recently issued letter Porta Fidei (the door of faith) Pope Benedict asks Catholics to push back against the trend of secularism. The letter calls for a year of faith, beginning this October, in which the Church is to celebrate the joy faith bestows and to publicly testify to its value. The Pope sees the need for such an event because many people either live with a vague notion of faith, which acknowledges God but denies the need of religion, or dismiss faith as superstition. In the first reading James emphasizes the importance of faith in primitive Christianity.

Like most New Testament letters the Letter of James is addressed to a community struggling to live the faith it professes. Persecution threatens the people from outside and inner dissension compromises their unity. The people need wisdom to see the goal they long for beyond the difficulties they experience. The writer asserts that God will grant such exalted knowledge to anyone who asks with true faith. This means that they should not put conditions on their trust in God but to count on receiving His blessing in due time.

Faith is a hard sell in our cynical age. On top of everything else Church leaders sometimes fail to act with justice and prudence. Yet the saints give marvelous testimony to faith’s efficacy. Furthermore, we believe because of faith’s inner logic. That is, we can see a linkage between the traditions of Judeo-Christianity and the conclusions of the great philosophers beginning in antiquity with the likes of Plato and running through Descartes, Hegel and Heidegger.

Monday, July 18, 2011

Monday of the Sixteenth Week in Ordinary Time

(Exodus 14:5-18; Matthew 12:28-32)

Pope Benedict has penned a charming anecdote about his ordination to the priesthood sixty years ago. He writes that when the archbishop laid his hands on his head, a little bird warbled a joyful song on the high altar of the cathedral. The pope warns his readers that Catholics should not be superstitious but, nevertheless, finds it appropriate to interpret the bird’s tweeter as a sign of God’s approval.

In today’s gospel the Pharisees refuse to accept all that Jesus has done as a sign of God’s authorization for his mission. They demand a further sign although do not specify what would suffice. Would they be satisfied with Jesus’ calling down fire from heaven to burn up an offering like Elias performed? Probably not because, as Jesus points, they will not accept even his rising from the dead as indicating God’s approval. The sad fact is that they have already closed their minds and hearts to faith in him.

As Pope Benedict indicates, we must be careful in seeking signs. We should not demand an inexplicable happening as divine testimony for what we are saying or doing. Yet we can and perhaps should see in the good things that happen to us as God’s blessing when we determinedly strive to carry out His will.

Friday, October 15, 2010

Memorial of Saint Teresa of Jesus, virgin and doctor of the Church

(Ephesians 1:11-14; Luke 12:1-7)

On his visit to the United States, Pope Benedict warned American bishops about privacy in religion. He said, “To the extent that religion becomes a purely private affair it loses its very soul.” The pope only echoed what Jesus tells us in the gospel today. We are to be especially wary of hypocrisy, which is to say one thing and do another.

Pope Benedict’s remarks on privacy probably had much to do with some Catholic public officials’ refusal to work for outlawing abortion. The officials claim that such an endeavor would be imposing their private beliefs on the general public. But that is hypocritical since taking the life of an inborn baby is not a matter of belief but an outrage against humanity. It is a veritable denial of the most basic right of a living human being.

Catholic officials should not check in their religion when they come to the halls of public service but allow its moral principles to guide their decisions. Of course, this does not mean that they need to wear a cross around their necks, but awareness of Jesus’ cross should remind them that they may have to sacrifice popularity to do what is right. They may console themselves with the words of St. Teresa: “Let nothing trouble you; let nothing make you afraid…God alone is enough.”

Monday, June 7, 2010

Monday of the Tenth Week in Ordinary Time

(I Kings 17:1-5; Matthew 5:1-12)

A recent photograph of Pope Benedict captures some of the drama in today’s gospel. The picture shows the pope looking out from a window of the Vatican over a crowd of 120,000 people. All eyes are on him just as the gathering before Jesus on the mountain give him its complete attention. He sits down not to relax but to indicate his authority as a judge today always sits in her courtroom. The words he utters are intended for his disciples standing before him, but the crowd is by no means excluded from hearing his message. Indeed, just as his words will begin to form his disciples, who have only recently been called, so they will arouse the interest of the vast assembly.

We are familiar with the content of Jesus’ address. We call the segment given today “the beatitudes,” a word meaning “blessings.” Jesus is telling the people what it is like to be his disciples. To us it does not sound like fun to be “poor in spirit,” in mourning, or “persecuted for the sake of righteousness.” But Jesus not only insists that such conditions are blessed when experienced in his company; he actually names the blessings. His followers are in possession of the kingdom and comforted by the king. In his book Jesus of Nazareth, Pope Benedict offers an example of a disciple testifying to the glory received under the duress of following Jesus. St. Paul writes the Corinthians of his hardships: “We are afflicted in every way, but not constrained; perplexed, but not driven to despair; persecuted, but not abandoned; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body” (II Cor 4:8-10).

Friday, March 12, 2010

Friday of the third Week in Lent

(Hosea 14:2-10; Mark 12:28-34)

A number of years ago a Jesuit theologian wrote a disturbing article entitled, “The Eclipse of Love for God.” He said that what was one primary to our Christian faith -- our love for God -- is now often dismissed. Some, he said, replace the love for God with love for neighbor. Others, he continued, believe that the command to love God is only another way of stating the need to love oneself! Gratefully, the theologian advised that the commandment to love God still stands and can be fulfilled.

“How?” we might ask. Pope Benedict has suggested that we show our love for God by refraining from things that we enjoy. Foregoing desserts for God’s sake, for example, shows one’s love for Him. We also show our love for God by being faithful to prayer and worship. Many wonder how God permits catastrophes like the one that has befallen Haiti. Fervent prayer in these cases indicates that we love God and recognize his sovereignty over creation even though we do not and cannot comprehend His ways.

Jesus’ response to the scribe’s insight in the gospel is telling. He says that the scribe is “not far from the Kingdom of God” because he recognizes the necessity of loving God. Doing it – loving God above all things – will place him squarely in the heart of that Kingdom.

Homilette for Thursday, November 5, 2009

Thursday of the Thirty-first Week in Ordinary Time

(Romans 14:7-12; Luke 15:1-10)

A recent decision by Pope Benedict has created a roe among Catholics. Two weeks ago the Vatican announced that it would set up ecclesiastical structures by which whole dioceses of Anglicans continuing their own traditions might be accepted into the Roman Catholic Church. Liberal Catholics are responding to the announcement with consternation for they see acceptance of these Anglicans as strengthening the conservative positions against homosexual sex and women’s ordinations. Of course, conservative Catholics see the development as a positive step toward Christian unification. What would St. Paul say of all this?

The reading from Romans today is part of a long passage addressed to the problem of “strong” or liberal Christians (probably the Gentile Christians) and “weak” or conservative Christians (probably Christians of Jewish origin). In Paul’s time an issue is dietary customs, e.g., whether a Christian has to observe the customary fast days of Wednesday and Friday. In the passage Paul exhorts his readers to avoid judgment on these matters but to allow each person to live according to her or his conscience. Of course, Paul does not condone everyone doing what he or she pleases. After all, it is the Lord who speaks to us through consciences being informed by valid interpretation of His word.

Today Paul would likely give thanks that at least part of the Anglican community is being reconciled with the Church. In any case he would chastise those who continually harp at Vatican decisions as too conservative or, in rare cases, too liberal. Rather, he would exhort each side of an issue to be more considerate of the other’s perspective. This means that we search for the value of what those who disagree with us are saying and, unless the situation becomes outrageous, accept the other side as brothers and sisters in the Lord with the assurance that the Lord himself will ultimately judge what is right.

Homilette for Monday, July 6, 2009

Monday of the Fourteenth Week in Ordinary Time

(Genesis 28:10-22a; Matthew 9:18-26)

Jacob displays the character of most young people throughout time. He is obviously self-centered for he has just stolen the birthright of his older brother. He goes off seeking adventure although, to be sure, an angry Esau provides more than enough motive for him to leave home with all possible speed. He is also taken up by experience as he describes the site of his dream, in peculiarly contemporary fashion, as “awesome.” And he is reluctant to commit himself making a vow to God only with conditions. What more might be said of Jacob?

We have to say that he has much to learn about life. In growing up we come to understand that the world does not revolve around us. In fact, other people have needs that not only are different from ours but also, at times, we must attend to. Also we have to learn that God remains as the one whose commands we are to heed most. Pope Benedict XVI tells a story about himself that illustrates this lesson. Right after being ordained to the priesthood, he returned to his hometown in Bavaria for his first mass. The townspeople prepared elaborate festivities for their simple faith stood them in awe that one of their own could now turn bread and wine into the body and blood of Christ. The young Fr. Ratzinger had to remind himself continually as he was receiving royal treatment, “This is not about you, Joseph. This is not about you.”

Homilette for Tuesday, June 24, 2008

Solemnity of the Nativity of St. John the Baptist

(Luke 1:57-66;80)

Pope Benedict XVI writes that his whole village celebrated his ordination to the priesthood. The festivities were so grand, he says, that in the midst of them the future pope had to remind himself repeatedly, “This is not for you, Joseph; this is not for you.” Who was it for, then? Of course, the people were giving glory to Christ and expressing their gratitude for the ministry of his Church.

The Church along with the gospel writers portrays John the Baptist with humility similar to that of Benedict XVI. The Church has selected June 24 for the feast of John’s birth because it is around the day when the sun’s light in the northern hemisphere begins to decrease, just as John says in the fourth gospel, “(Jesus) must increase; I must decrease.” In the gospel passage we read today, Elizabeth and Zechariah insist that “John” is their baby’s name. “John” means “Yahweh has shown favor.” God favors not only the aged parents in having their first child but all Israel and, indeed, the whole world for the one whom John will announce. As Zechariah proclaims in his famous canticle, John will go before the Lord Jesus to prepare his ways.

We are wise to be humble like the young, future Pope Benedict and like John the Baptist. No matter how intelligent, rich, or beautiful we may be, we are not as indispensable as we think. We are not even capable of a truly good deed without the gift of grace. And that grace comes from Jesus Christ who has, indeed, saved every one of us.

Homilette for Thursday, May 29

Thursday of the Eighth Week in Ordinary Time

(Mark 10:46-52)

Pope Benedict has called Jesus the “pearl of great price.” In other words, Jesus is the gospel treasure for which we are wise to give up all we have. He provides us not just subsistence but life in abundance. His Spirit brightens our darkest days in this world, and he personally brings us across the abyss of death into a realm of delight.

The blind Bartimaeus realizes Jesus’ overwhelming value in the gospel today. We see Bartimaeus sitting on the ground with his cloak spread out to catch alms tossed by passers-by. When Jesus calls him, Bartimaeus throws his cloak aside with any and all coins that have accumulated. He knows that Jesus can provide the power to render unnecessary begging for pittances.

Jesus gives Bartimaesus his sight which is gospel shorthand for faith. Bartimeaus can see more than colors, he can perceive that Jesus is the one to follow the rest of his life. The passage is quite explicit: Bartimaeus “followed (Jesus) on the way.” Jesus, of course, is on his way to Jerusalem where he will be crucified. His followers will also be persecuted, but no matter. Just as Jesus, they will be ushered pass the abyss of death into a realm of delight.

Homilette for Tuesday, May 6, 2008

Tuesday of the Seventh Week of Easter

(John 17:1-11)

A celebrated painting by the Renaissance master Ghirlandaio shows a boy embracing his grandfather. The old man has a bulbous, deformed nose that might elicit repulsion. But the lad gazes at him with affection. The grandfather also looks on his descendent with love. The title of this painting is simply “An Old Man and His Grandson.” But we might also call it, “A Picture of Eternal Life.”

In his encyclical on hope Pope Benedict mentions that we do not have an adequate idea of eternal life. As a matter of fact, the pope indicates, the term may confuse people who think of eternal as interminable and life as trouble. He suggests that we think of eternal life as “...the supreme moment of satisfaction in which totality embraces us and we embrace totality.” That’s more than a mouthful, but Ghirlandaio manages to capture this moment in his scene of the boy and the old man embracing.

In today’s gospel Jesus confirms this understanding of eternal life. He says that it is to know the one true God and Jesus Christ whom he has sent. By “knowing God,” he does not mean intellectual knowledge of God but intimate union with Him. Jesus adds that he has revealed the name of the Father to his disciples. He means that he has shown them the great “I Am.” This name expresses totality -- what Pope Benedict tells us to look for in eternal life. We anticipate then as our journey through this world ends a loving embrace with Him who encompasses all that is.

Homilette for Wednesday, April 16, 2008

Wednesday of the Fourth Week of Lent

(John 12: 44-50)

Words are cheap, we say, because they are often mixed, like tainted water supplies, with falsehood. Really true words, on the other hand, are treasures to be heeded and savored. In the gospel Jesus claims that the words he speaks could not be truer because they come from the Father.

This week Pope Benedict XVI is preaching in the United States and at the United Nations. He is to proclaim Jesus Christ as the hope of the world. Different people will hear that message in different ways. For Christians Jesus is, above all, the hope of eternal life. Embracing him, as he urges in this gospel, we receive a share in the glory of his resurrection.

For people of other faiths or of no faith, Jesus is still part of the patrimony of history. His words convey the promise of fuller cooperation among peoples and nations. More than anything else, the pope will reiterate Jesus as saying, “Do unto others as you would have them do to you.” These words provide the key to human progress. Treating one another as we want to be treated assures personal freedom, provides the basis of justice, and advances the journey to peace.

Reflection on Pope Benedict XVI's quest for religious freedom

Conservative Catholic George Weigel corrected The New York Times in his syndicated column that was published in San Francisco Archdiocesan newspaper last week. Weigel wrote that Times reporters did not investigate sufficiently their assertion that Pope Benedict XVI has changed his position regarding Turkey's entry into the European Union.

Before he was made pope, the then Cardinal Ratzinger went on record as disfavoring Turkey’s entrance because the country lacks the same values of the countries making up the union. However, according to the reporters, Pope Benedict told the Turkish prime minister Recep Tayyip Erdogan that he now favors Turkey’s entry when the two met during the pope’s visit to his country at the end of November. But the reporters’ only source of information was source for the pope’s change of mind was Mr. Erdogan himself who needed a concession from the pope for political reasons. Weigel claims that if the reporters had taken seriously the statement of the Vatican spokesman, they would have recognized the prime minister’s misleading statement. The official Vatican stance is that the Holy See promotes dialogue as a way to reaching common values. Dialogue, then, and not immediate entry is what the Vatican is endorsing for Turkey.

Pope Benedict’s position in these affairs is critical to peace in the world. From the beginning he has called for reciprocity in Muslim countries. This means that as the religious rights of Muslims must be protected where they are in the minority, so the religious rights of non-Muslims must be protected where Muslims are in the majority. Furthermore, if a Muslim under no coercion wishes to convert to another religion, he or she should be allowed to do so. Religious liberty is critical since the Church believes strongly in the sacredness of the human conscience. A person has to follow the religion that the he or she believes right. Unless these rights are respected, injustice will prevail without true peace.