Thursday of the Sixth Week in Ordinary Time
(Genesis 9:1-13; Mark 8:27-33)
Remember the campaign question, “Where’s the beef?” It did more than inquire into political benefits. It hinted at the human craving for meat. We see this predilection for the flesh of animals in the first reading today.
Noah has just emerged from the ark with representatives of all animal species. They have journeyed together for at least forty days and more likely a year. They have shared a common diet which certainly did not contain any meat. Then Noah, without being asked, sacrifices some meat to God. No doubt, he thinks that since humans have a taste for meat, God would savor it as well. God then makes a concession to humankind. Because of their liking, humans may eat the flesh of animals as long as they respect their life blood.
Also, God demands that human society execute murderers. As much as abolitionists might like to overlook the command, the imperative is clear. “If anyone sheds the blood of man,” God says, “by man shall his blood be shed...” Then how can the Church teach that capital punishment is no longer to be practiced? A few considerations are in order about Pope John Paul II’s 1995 appeal to end the death penalty. First, he never claimed that the death penalty is intrinsically evil, only that that governments which are able to remove murderers from society without executing them should do so. Second, he allowed for governments which cannot safely put away murderers to execute them. Third, he proclaimed the need to stop killing criminals as urgent today to counter the culture of death that has become so prevalent with mobsters and abortionists getting away with murder. We might say that the pope is asking God to make a concession as He did in allowing humans to eat meat. As early humans were likely to have rebelled if they were not allowed to eat meat, so too will members of our society continue killing one another gratuitously if we do not provide cogent example of not killing anyone.
Showing posts with label Pope John Paul II. Show all posts
Showing posts with label Pope John Paul II. Show all posts
Homilette for Thursday, September 4, 2008
Thursday of the Twenty-second Week in Ordinary Time
(Luke 5:1-11)
Pope John Paul II made a mighty impression on Washington Post reporter Haynes Johnson during the papal visit in 1979. Although the newsman had covered events and personalities for decades, Johnson was swept away by the pope’s energy, message, and sense of mission. A confirmed Protestant, he simply stood in awe of the Catholic hierarch.
In the gospel today Peter shows an even great wonder for Jesus than Haynes Johnson’s for Pope John Paul. When he sees the tremendous catch of fish made at Jesus’ command, Peter prostrates before him. A commentator notes how Peter does not respond to Jesus as a fisherman saying, “’Why didn’t I know where the fish were?’” but as a human being before one whom he recognizes as Lord. Like the prophet Isaiah at his call or like any one human experiencing the holy, Peter must confess his unworthiness.
In our attempt to understand Jesus as human, we often miss the fundamental insight of the apostles and the gospels. Jesus certainly was subject to human limitations, but his co-existing divine nature enabled him to stand out as Lord of the universe. Only as such does following him today make sense. The gospel states that Peter and company “left everything and followed him.” We have to at least leave behind our wanton desires in our following.
(Luke 5:1-11)
Pope John Paul II made a mighty impression on Washington Post reporter Haynes Johnson during the papal visit in 1979. Although the newsman had covered events and personalities for decades, Johnson was swept away by the pope’s energy, message, and sense of mission. A confirmed Protestant, he simply stood in awe of the Catholic hierarch.
In the gospel today Peter shows an even great wonder for Jesus than Haynes Johnson’s for Pope John Paul. When he sees the tremendous catch of fish made at Jesus’ command, Peter prostrates before him. A commentator notes how Peter does not respond to Jesus as a fisherman saying, “’Why didn’t I know where the fish were?’” but as a human being before one whom he recognizes as Lord. Like the prophet Isaiah at his call or like any one human experiencing the holy, Peter must confess his unworthiness.
In our attempt to understand Jesus as human, we often miss the fundamental insight of the apostles and the gospels. Jesus certainly was subject to human limitations, but his co-existing divine nature enabled him to stand out as Lord of the universe. Only as such does following him today make sense. The gospel states that Peter and company “left everything and followed him.” We have to at least leave behind our wanton desires in our following.
Homilette for Wednesday, May 9, 2008
Wednesday of the Seventh Week of Easter
(John 17:11-19)
Latin America has become pluralistic with regard to religion. In most cities -- and the region is increasingly urbanized -- Protestant churches dot neighborhoods like little grocery stores and missionaries, both foreign and home grown, pace the streets inviting people to taste their spiritual food. There is little concern for ecumenism. Catholic pastors often see the Protestants as opportunists trying to steal their flock. Meanwhile, Protestant pastors criticize Catholicism for its many devotions that seem to impede the people’s acquaintance with the word of God. The situation defies Jesus’ prayer in the gospel today.
Jesus asks his Father to make all those who believe in him one in faith and charity. He has in mind all the churches that his disciples will establish. It is an ambitious request because different ways of thinking and different bonds of affection tend to draw people apart. We should not derive consolation from the fact that factions in all major religions match those of Christianity.
In 1995 Pope John Paul II wrote an extraordinary encyclical entitled with words taken from today’s gospel, That They May Be One. He said that it that as Vicar of Christ, he had an obligation to seek Christian unity. He further stated that although the truth could never be compromised to accommodate oneness, the Church’s visible form is not everywhere non-negotiable. After thirteen years without any significant realignment within Christianity, some might think that John Paul’s initiative has failed. But that might be short-sightedness. Individuals and communities from various branches of Christianity are working together more than a hundred years ago. Of course, further mutual understanding and cooperation are called for. Everywhere, including Latin America, we Christians must see such efforts as the will of the Lord.
(John 17:11-19)
Latin America has become pluralistic with regard to religion. In most cities -- and the region is increasingly urbanized -- Protestant churches dot neighborhoods like little grocery stores and missionaries, both foreign and home grown, pace the streets inviting people to taste their spiritual food. There is little concern for ecumenism. Catholic pastors often see the Protestants as opportunists trying to steal their flock. Meanwhile, Protestant pastors criticize Catholicism for its many devotions that seem to impede the people’s acquaintance with the word of God. The situation defies Jesus’ prayer in the gospel today.
Jesus asks his Father to make all those who believe in him one in faith and charity. He has in mind all the churches that his disciples will establish. It is an ambitious request because different ways of thinking and different bonds of affection tend to draw people apart. We should not derive consolation from the fact that factions in all major religions match those of Christianity.
In 1995 Pope John Paul II wrote an extraordinary encyclical entitled with words taken from today’s gospel, That They May Be One. He said that it that as Vicar of Christ, he had an obligation to seek Christian unity. He further stated that although the truth could never be compromised to accommodate oneness, the Church’s visible form is not everywhere non-negotiable. After thirteen years without any significant realignment within Christianity, some might think that John Paul’s initiative has failed. But that might be short-sightedness. Individuals and communities from various branches of Christianity are working together more than a hundred years ago. Of course, further mutual understanding and cooperation are called for. Everywhere, including Latin America, we Christians must see such efforts as the will of the Lord.
homilette for March 17, 2008
Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
Pope John Paul II has been called the person most seen in all of history. Although, of course, there are no official statistics, the statement can hardly be doubted. In many of his one hundred and four apostolic journeys outside Italy, he appeared before millions of people. It is hard to imagine anyone – even emperors or athletes -- having larger audiences.
The costs of the pope’s travels often provoked criticism. He did not stay at Ritz-Carlton hotels, but necessary security measures entailed the spending of millions of dollars to accommodate a papal visit. When he visited poor countries like Kenya or Timor, people wondered -- as Judas does in the gospel today -- whether the money should not have been spent in direct relief of the poor.
Surely, however, such criticisms are myopic. The pope did much more for the poor on his travels than possibly could have been accomplished if all the expenses were summed together and the money paid to Catholic Relief Services. Everywhere John Paul II went, he preached care for the poor. His gracious presence to many indigent people lifted their minds and hearts beyond the squalor of their daily lives. The first reading speaks of the Suffering Servant “establish(ing) justice on the earth.” In imitation of Jesus, John Paul’s apostolic journeys fulfilled this prophecy by calling rich and poor to solidarity in Christ.
(Isaiah 42:1-7; John 12:1-11)
Pope John Paul II has been called the person most seen in all of history. Although, of course, there are no official statistics, the statement can hardly be doubted. In many of his one hundred and four apostolic journeys outside Italy, he appeared before millions of people. It is hard to imagine anyone – even emperors or athletes -- having larger audiences.
The costs of the pope’s travels often provoked criticism. He did not stay at Ritz-Carlton hotels, but necessary security measures entailed the spending of millions of dollars to accommodate a papal visit. When he visited poor countries like Kenya or Timor, people wondered -- as Judas does in the gospel today -- whether the money should not have been spent in direct relief of the poor.
Surely, however, such criticisms are myopic. The pope did much more for the poor on his travels than possibly could have been accomplished if all the expenses were summed together and the money paid to Catholic Relief Services. Everywhere John Paul II went, he preached care for the poor. His gracious presence to many indigent people lifted their minds and hearts beyond the squalor of their daily lives. The first reading speaks of the Suffering Servant “establish(ing) justice on the earth.” In imitation of Jesus, John Paul’s apostolic journeys fulfilled this prophecy by calling rich and poor to solidarity in Christ.
Homilette for January 15, 2008
You will find below homilettes for all weekdays since January 7. If you have a comment or suggestion about these works, please write me at cmeleop@yahoo.com. Many New Year blessings, cm
Tuesday of the First Week of Ordinary Time
(Mark 1:21-28)
Every once in a while we see criticism of humanism from Christian groups. According to these people humanism is the archenemy of faith because it seeks to replace the primacy of God with that of humans. But certainly this criticism is short-sighted. There are great saints like Thomas More who were humanists. Even Pope John Paul II was considered a Christian humanist. Condemning humanism as anti-Christian would be like condemning radio with the same label. Just as there are quality radio programs – some that even promoting the gospel – so also are most forms of humanism beneficial.
Humanism endeavors to promote all men and women, not just the rich or the educated, but poor and simple people as well. It says that the value of any individual human should not be ignored. It is true that some humanists get carried away with these ideas. Secular humanists, for example, would say that God does not exist. Indeed, they make humans gods of themselves with the authority to make all laws as they see fit. But this is an aberration.
In the gospel Jesus shows how God Himself may be called a humanist. When a man who is possessed by a devil comes before him, he takes pity. Right away, he casts out the devil so the man may have his life back. The fact that he does this on the Sabbath doubly indicates God’s love for every human being. The Pharisees consider Saturday so holy that all regular activity must stop to give praise to God. For a healer, as Jesus certainly is, this would mean to stop healing. Jesus’ driving away the demon from the possessed man on the Sabbath indicates that God is honored more by restoring humans to their full senses than by compliance with a narrow interpretation of the Law.
Tuesday of the First Week of Ordinary Time
(Mark 1:21-28)
Every once in a while we see criticism of humanism from Christian groups. According to these people humanism is the archenemy of faith because it seeks to replace the primacy of God with that of humans. But certainly this criticism is short-sighted. There are great saints like Thomas More who were humanists. Even Pope John Paul II was considered a Christian humanist. Condemning humanism as anti-Christian would be like condemning radio with the same label. Just as there are quality radio programs – some that even promoting the gospel – so also are most forms of humanism beneficial.
Humanism endeavors to promote all men and women, not just the rich or the educated, but poor and simple people as well. It says that the value of any individual human should not be ignored. It is true that some humanists get carried away with these ideas. Secular humanists, for example, would say that God does not exist. Indeed, they make humans gods of themselves with the authority to make all laws as they see fit. But this is an aberration.
In the gospel Jesus shows how God Himself may be called a humanist. When a man who is possessed by a devil comes before him, he takes pity. Right away, he casts out the devil so the man may have his life back. The fact that he does this on the Sabbath doubly indicates God’s love for every human being. The Pharisees consider Saturday so holy that all regular activity must stop to give praise to God. For a healer, as Jesus certainly is, this would mean to stop healing. Jesus’ driving away the demon from the possessed man on the Sabbath indicates that God is honored more by restoring humans to their full senses than by compliance with a narrow interpretation of the Law.
Homilette for Friday, July 20, 2007
Friday, XV Week of Ordinary Time
(Matthew 12)
Nine years ago Pope John Paul II wrote an apostolic letter entitled, “The Lord’s Day.” In it the pope tried to awaken Catholics to the glory of reserving one day a week for prayer, family, and renewal. He also challenged the secularizing idea of “weekend” which stretches a day for giving thanks in beloved company into two days or more of fulfilling personal ambitions. The letter is vintage John Paul: intensely human, reflective, and holy.
In the Gospel reading today Jesus provides us with his own reflection on the Sabbath. Of course, for him it is the very end of the week, not its beginning. As in Orthodox Jewish communities today, the Sabbath in Jesus’ time is rigorously regulated: no cooking, no walking beyond what amounts to a kilometer, no jumping or handclapping. Historians tell us that in Israel before the Babylonian Exile the Sabbath observance was more relaxed and enjoyable. This is Jesus’ take as he responds to the complaints of the Pharisees that his disciples are not Sabbath observant.
Do we feel a twinge of guilt when we stop at Wal-Mart or go to the office for a few hours on Sunday evening? It would not necessarily be unhealthy if we did. It is not that such actions are sinful in themselves. Jesus argues for the necessity of similar deeds by his disciples. But still we should not let Sunday go by without giving primary consideration to Jesus. He is, after all, the “Lord of the Sabbath.”
(Matthew 12)
Nine years ago Pope John Paul II wrote an apostolic letter entitled, “The Lord’s Day.” In it the pope tried to awaken Catholics to the glory of reserving one day a week for prayer, family, and renewal. He also challenged the secularizing idea of “weekend” which stretches a day for giving thanks in beloved company into two days or more of fulfilling personal ambitions. The letter is vintage John Paul: intensely human, reflective, and holy.
In the Gospel reading today Jesus provides us with his own reflection on the Sabbath. Of course, for him it is the very end of the week, not its beginning. As in Orthodox Jewish communities today, the Sabbath in Jesus’ time is rigorously regulated: no cooking, no walking beyond what amounts to a kilometer, no jumping or handclapping. Historians tell us that in Israel before the Babylonian Exile the Sabbath observance was more relaxed and enjoyable. This is Jesus’ take as he responds to the complaints of the Pharisees that his disciples are not Sabbath observant.
Do we feel a twinge of guilt when we stop at Wal-Mart or go to the office for a few hours on Sunday evening? It would not necessarily be unhealthy if we did. It is not that such actions are sinful in themselves. Jesus argues for the necessity of similar deeds by his disciples. But still we should not let Sunday go by without giving primary consideration to Jesus. He is, after all, the “Lord of the Sabbath.”
Homily for Sunday, March 25, 2007
Sunday, V LENT, Cycle C
(John 8)
It was a regular Sunday morning. People filled the cathedral for mass. After reading the gospel the preacher began his homily. All of a sudden there was a furor in the front of the church. Someone started shouting as he neared the pulpit. Gun in hand, he demanded a hearing. The scene is not much different in the gospel today. The scribes and Pharisees interrupt Jesus’ teaching with what corresponds to a loaded pistol.
Into the midst of the assembly before Jesus the scribes and Pharisees parade a forlorn woman. She has been caught in the act of adultery. The passage does not describe how she looks, but it takes little imagination to see her as partially dressed. In any case, she is likely flush with shame. She has been exposed to a large crowd who look on her with contempt. Even if the people do not see naked flesh, they ridicule her for being caught in sin. We should be able to appreciate the hell the woman is experiencing. Most of us have probably had the nightmare of being exposed in a similar way.
Hopefully, if we were in the Temple area with Jesus that morning, we would have looked away. The scribes and Pharisees, however, take no note of the woman’s feelings. They don’t even care about her sin. They are using her to attack Jesus. They will mount a two step assault. First, they will cite the Scriptures: “...in the law, Moses commanded us to stone such women.” Then, expecting Jesus to have a contradictory judgment, they will seal his fate with the question: “What do you say?” It is the devil’s strategy of turning Scripture on its head. The Law proposes to form a righteous people. Here its supposed defenders show themselves as anything but righteous as they seek to undermine a just man.
Jesus, however, remains as composed as an iceberg in the Artic winter. In modesty, he bends to the ground and turns his head away. Then he demonstrates how divine mercy tempers justice. He challenges the whole crowd, “Let the one among you who is without sin cast the first stone.”
Significantly, Jesus does not make an excuse for adultery. He does not argue that the woman might need the money if she is a prostitute. Nor does he inquire about her partner in crime as if that would remove her guilt. No, he confronts everyone present – including us – with his or her own sinfulness. When we face our own guilt, we recognize a need for leniency. Pope John Paul II cast a cold eye on the death penalty for this reason. Seeing how abortion has eroded the sanctity of life, he pleaded for an end to capital punishment which calls into question the sanctity of the criminal’s life.
The pope’s declaration twelve years ago has been a moment of illumination for the world. It has enabled pro-choice advocates to see the cruelty of giving a woman the option of killing her own flesh and blood. And it has opened the eyes of pro-life proponents to admit that their field of concern needs stretching. We see this same enlightenment taking place as everyone leaves the Temple area -- scribe, Pharisee, and Jesus listener. Jesus has touched all with his plea for mercy. No one merits the right to cast a stone.
Alone with the woman Jesus can finally look at her. His eyes are void of judgment and filled with compassion. She has committed a grave sin which cannot be ignored. But she has already suffered the stiff punishment of shame in front of the crowd. To be forgiven she must also display what the Church calls firm purpose of amendment. “Go, and from now on do not sin any more,” he gently tells her. She will avoid the sin in the future. After Jesus narrowly saves her from a brutal death, how can she fall again? Unfortunately, we often forget that Christ has similarly rescued us. In confession we likely think of Jesus more as a traffic cop than a savior. He seems to stop us, ticket us, and tell us to speed no more. We depart ready to exceed the speed limit as soon as he is out of sight. But Christ has died a more gruesome death than stoning to save us from the punishment our sins deserve. How can we sin any more? No, we want to avoid sin. More than that, we want to become just and merciful like Jesus.
A striking incident occurs only in the Passion according to Luke which we will read at Mass next Sunday. Just after Jesus dies on the cross, “all the people...return(ed) home beating their breasts” (Lk 23:48). Scribes, Pharisees, and Jesus listeners show remorse for Jesus’ death. Just so, we face our guilt at Mass by striking our breasts at the Confiteor. We must cast a cold eye on our sins. They undermine our righteousness. They merit for us a brutal death. Now is the time to plead that mercy temper justice. Now is the time to plead for mercy.
(John 8)
It was a regular Sunday morning. People filled the cathedral for mass. After reading the gospel the preacher began his homily. All of a sudden there was a furor in the front of the church. Someone started shouting as he neared the pulpit. Gun in hand, he demanded a hearing. The scene is not much different in the gospel today. The scribes and Pharisees interrupt Jesus’ teaching with what corresponds to a loaded pistol.
Into the midst of the assembly before Jesus the scribes and Pharisees parade a forlorn woman. She has been caught in the act of adultery. The passage does not describe how she looks, but it takes little imagination to see her as partially dressed. In any case, she is likely flush with shame. She has been exposed to a large crowd who look on her with contempt. Even if the people do not see naked flesh, they ridicule her for being caught in sin. We should be able to appreciate the hell the woman is experiencing. Most of us have probably had the nightmare of being exposed in a similar way.
Hopefully, if we were in the Temple area with Jesus that morning, we would have looked away. The scribes and Pharisees, however, take no note of the woman’s feelings. They don’t even care about her sin. They are using her to attack Jesus. They will mount a two step assault. First, they will cite the Scriptures: “...in the law, Moses commanded us to stone such women.” Then, expecting Jesus to have a contradictory judgment, they will seal his fate with the question: “What do you say?” It is the devil’s strategy of turning Scripture on its head. The Law proposes to form a righteous people. Here its supposed defenders show themselves as anything but righteous as they seek to undermine a just man.
Jesus, however, remains as composed as an iceberg in the Artic winter. In modesty, he bends to the ground and turns his head away. Then he demonstrates how divine mercy tempers justice. He challenges the whole crowd, “Let the one among you who is without sin cast the first stone.”
Significantly, Jesus does not make an excuse for adultery. He does not argue that the woman might need the money if she is a prostitute. Nor does he inquire about her partner in crime as if that would remove her guilt. No, he confronts everyone present – including us – with his or her own sinfulness. When we face our own guilt, we recognize a need for leniency. Pope John Paul II cast a cold eye on the death penalty for this reason. Seeing how abortion has eroded the sanctity of life, he pleaded for an end to capital punishment which calls into question the sanctity of the criminal’s life.
The pope’s declaration twelve years ago has been a moment of illumination for the world. It has enabled pro-choice advocates to see the cruelty of giving a woman the option of killing her own flesh and blood. And it has opened the eyes of pro-life proponents to admit that their field of concern needs stretching. We see this same enlightenment taking place as everyone leaves the Temple area -- scribe, Pharisee, and Jesus listener. Jesus has touched all with his plea for mercy. No one merits the right to cast a stone.
Alone with the woman Jesus can finally look at her. His eyes are void of judgment and filled with compassion. She has committed a grave sin which cannot be ignored. But she has already suffered the stiff punishment of shame in front of the crowd. To be forgiven she must also display what the Church calls firm purpose of amendment. “Go, and from now on do not sin any more,” he gently tells her. She will avoid the sin in the future. After Jesus narrowly saves her from a brutal death, how can she fall again? Unfortunately, we often forget that Christ has similarly rescued us. In confession we likely think of Jesus more as a traffic cop than a savior. He seems to stop us, ticket us, and tell us to speed no more. We depart ready to exceed the speed limit as soon as he is out of sight. But Christ has died a more gruesome death than stoning to save us from the punishment our sins deserve. How can we sin any more? No, we want to avoid sin. More than that, we want to become just and merciful like Jesus.
A striking incident occurs only in the Passion according to Luke which we will read at Mass next Sunday. Just after Jesus dies on the cross, “all the people...return(ed) home beating their breasts” (Lk 23:48). Scribes, Pharisees, and Jesus listeners show remorse for Jesus’ death. Just so, we face our guilt at Mass by striking our breasts at the Confiteor. We must cast a cold eye on our sins. They undermine our righteousness. They merit for us a brutal death. Now is the time to plead that mercy temper justice. Now is the time to plead for mercy.
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