Wednesday, September 10, 2025

 Wednesday of the Twenty-third Week in Ordinary Time

 (Colossians 3:1-11; Luke 6:20-26)

“There is a difference between the rich and the poor,” the writer F. Scott Fitzgerald told his friend Ernest Hemmingway.  “Yes,” replied the other with characteristic terseness, “money.”  As attractive as Hemmingway’s truism sounds, Fitzgerald makes a better argument.  The poor are generally less educated and more likely victims of various social pathologies.  Also, the poor have God on their side as Jesus makes clear in the gospel today.

Preachers have long noted that the beatitudes in Luke have none of the spiritualizing tendencies that are seen in Matthew.  In Luke it is “the poor” who are blessed, not “the poor in spirit.”  Likewise, those who are simply “hungry” in Luke are being filled, not those who “hunger and thirst for righteousness.”  The needy can now rejoice because Jesus has come to champion their cause.  In contrast, those who know abundance are wise to better beware because Jesus will not allow them much slack at judgment.

Are we to be condemned then if we own a house and a car?  And if we sleep in the night shelter, are we assured of Paradise?  Such conjectures are inevitably made and should be determinedly resisted.  Jesus makes a priority of the poor but sends his Spirit on all of us to take up his causes.  The poor also have to respond to his grace with care for others.  The rich can be saved by showing compassion on the needy.

Wednesday, September 9, 2020

 Memorial of Saint Peter Claver, priest

(I Corinthians 7:25-31; Luke 6:20-26)

As Jesus says to his disciples in today’s gospel, St. Peter Claver no doubt said to African slaves, “’Blessed are you poor…’”  The slaves may have wondered if he were ridiculing them.  But they would have been convinced when Peter not only preached to the slaves, he helped them.  He gave them food and medicine and defended them from their slave masters.  They were blessed by Peter’s selfless work on their behalf.

The beatitudes in Luke’s gospel are fewer and more focused than those in Matthew’s.  Jesus speaks exclusively to those who are suffering – the poor, the weeping, the hungry, and the persecuted.  They are blessed because he, the Lord, has arrived to assist them.  His companionship is more valuable than gold.  His love will turn their tears into laughter.  And he will feed them with food that gives eternal life.

In these days of racial tension, we need to look to Peter Claver for inspiration and intercession.  As he descended into the holds of ships to care for sick slaves, let us go out to persons of different races, creeds, and backgrounds.  As a Jesuit, Peter Claver belonged to the Company of Jesus.  Surely, he will beseech his companion to help us help others if we ask him.

Wednesday, September 7, 2011

Wednesday of the Twenty-third Week in Ordinary Time

(Colossians 3:1-11; Luke 6:20-26)

“There is a difference between the rich and the poor,” the writer F. Scott Fitzgerald told his friend Ernest Hemmingway. “Yes,” replied the other with characteristic terseness, “money.” As attractive as Hemmingway’s truism sounds, Fitzgerald gives a more powerful premise. The poor are generally less educated and more likely victims of various social pathologies. Also, although not likely considered by Fitzgerald, the poor have God on their side as Jesus makes clear in the gospel today.

Preachers have long noted that the beatitudes in Luke have none of the spiritualizing tendencies that are seen in Matthew. In Luke it is “the poor” who are blest, not “the poor in spirit.” Likewise, those who are simply “hungry” in Luke are being fulfilled, not those who “hunger and thirst for righteousness.” The wanting can now rejoice because Jesus has come to champion their cause. In contrast, those who have enough and more better beware because Jesus will not allow them much slack.

Are we to be condemned then if we own a house and a car? And if we sleep in the night shelter, are we assured of Paradise at death? Such conjectures are inevitably made and should be determinedly resisted. Jesus makes a priority of the poor but sends his Spirit on all of us to take up his causes. The poor also have to respond to his grace with care for others or face an undesirable judgment.

Homilette for Wednesday, September 9, 2009

Memorial of St. Peter Claver, priest

(Colossians 3:1-11; Luke 6:20-26)

In the gospel today Jesus almost sounds like Fidel Castro delivering a harangue on economic justice. Some might want to press the mute button for the duration of his sermon. But he is the Lord and definitely has something to say to us that will transcend the speech of political messiahs.

On one hand, Jesus addresses those experiencing serious deprivation. He is talking to the poor who scavenge for food in garbage dumps and to weeping parents who have had to bury multiple sons and daughters. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he specifically addresses his disciples -- both then and now -- who patiently bear hardships without becoming bitter and mean.

Jesus does not limit his address to the have-nots but delivers choice words to the haves as well. Their future is bleak, he says, if they do not use what they have for the good of all. Jesus is not condemning the rich, the sated, the joyful, and the well-spoken of per se but only when they reserve for themeselves everything they have. They would be wise, he implies, to share their wealth and their joviality so that everyone may live grateful lives.

Homilette for Wednesday, September 10, 2008

Wednesday of the Twenty-third Week in Ordinary Time

(Luke 6:20-26)

In the gospel today Jesus almost sounds like a Fidel Castro delivering a harangue on economic justice. Some might want to press the mute button for the duration of his sermon. But he is the Lord and definitely has something to say to us that will transcend the speech of political messiahs.

On one hand Jesus addresses those experiencing serious economic deprivation. He is talking to the poor who barely survive and to the mourning who continually experience loss. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he specifically addresses his disciples -- both then and now -- who follow him on a road that entails hardships. As Jesus’ disciples, there no way to insulate ourselves from deprivation. Every follower must pay, what one theologian, named "the cost of discipleship."

Of course, Jesus does not limit his address to the have-nots but pronounces some choice words to the haves as well. Their future is bleak, he tells them, if they do not use what they have for the good of all. Jesus is not condemning the rich, the sated, the joyful, and the well-spoken of per se but only when they reserve for their exclusive use everything they have. His lesson is similar to that of the legend of King Midas. The god Dionysius gave Midas the choice of anything he wanted. The king foolishly chose to have everything he touched turn into gold. He came to lament his choice, however, when he found that he could not enjoy anything. All the food he tasted, the comforts he felt, even the friends at his side turned into the cold, durable metal.