Christmas weekday
I John 3:22-4:6; Matthew 4:12-17.23-25)
Scripture scholar Raymond Brown gave his little book with reflections on the birth of Christ a provocative title. He called it An Adult Christ at Christmas. His wanted to show that the infancy narratives are more than the beginning of the gospel story. Rather they contain the basic gospel message from Jesus' initial success in Galilee to his ultimate rejection, death, and resurrection. Something similar takes place in today's gospel selection.
It may be asked why the beginning of Jesus' ministry is featured in the mass today when we are still in Christmastime? Would it not be more appropriate to review a segment of the infancy narratives, perhaps part of the long passage where he is brought to the Temple or maybe the Holy Family's journey in Egypt? However, the initiation of Jesus' preaching also fits well at the present time. As indicated by the passage, he was born to tell the world of God's merciful love. He is also the great light that will lead humanity out of the morass of folly into which sin has brought it.
Machines are able to work in darkness, but we need light. We require not just illumination to walk about but, more importantly, inner light or wisdom. Jesus’ light enables us to recognize the often serious needs of others as well as the excessive attention we often give ourselves. His light is also made up of energy so that we may love God above all and others as ourselves.
Showing posts with label Raymond Brown. Show all posts
Showing posts with label Raymond Brown. Show all posts
Homilette for Friday, August 15, 2008
Solemnity of the Assumption of the Blessed Virgin Mary
(I Corinthians 15:20-27; Luke 1:39-56)
The biblical scholar Fr. Raymond E. Brown was concerned about ecumenical relations until his untimely death ten years ago. He used to reassure Protestants that what the Catholic Church claims about Mary is usually what is envisioned for all Christians. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from the destiny of all the faithful at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. Catholics see the “proper order” that St. Paul alludes to here as having Mary, the mother of Christ, raised after him but before others.
The glorious destiny of our bodies gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. Our bodies are temples of the Holy Spirit and we are not to profane them by lewd conduct. Nor should we abuse them with excessive food and drink. While we’re at it, we might also say that respect for our bodies includes frequent exercise, sufficient rest, and a balanced diet.
Psychologists have noted how having overweight friends induces many people to pile on the pounds. Of course, the resolution of this problem is not cutting ties with fat people but modeling for them healthy eating habits. One more thing: since we tend to emulate our friends, we might make special friends with Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of the latter’s unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could we imagine a better person to have as a friend?
(I Corinthians 15:20-27; Luke 1:39-56)
The biblical scholar Fr. Raymond E. Brown was concerned about ecumenical relations until his untimely death ten years ago. He used to reassure Protestants that what the Catholic Church claims about Mary is usually what is envisioned for all Christians. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from the destiny of all the faithful at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. Catholics see the “proper order” that St. Paul alludes to here as having Mary, the mother of Christ, raised after him but before others.
The glorious destiny of our bodies gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. Our bodies are temples of the Holy Spirit and we are not to profane them by lewd conduct. Nor should we abuse them with excessive food and drink. While we’re at it, we might also say that respect for our bodies includes frequent exercise, sufficient rest, and a balanced diet.
Psychologists have noted how having overweight friends induces many people to pile on the pounds. Of course, the resolution of this problem is not cutting ties with fat people but modeling for them healthy eating habits. One more thing: since we tend to emulate our friends, we might make special friends with Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of the latter’s unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could we imagine a better person to have as a friend?
Homilette for March 24, 2008
Monday in the Octave of Easter
(Acts 2:14.22-33 and Matthew 28:8-15)
The idea of resurrection from the dead staggers the mind so much that suggesting it invites skepticism. In the readings today we see bases of two attempts to discredit Jesus’ resurrection. The gospel mentions a refutation from apostolic times. Apparently some Jews claimed that Jesus did not rise from the dead but that his disciples stole his body. The evangelist’s picturing corrupt Jewish leaders as bribing the Roman soldiers corresponds to their seeking false witnesses at Jesus’ trial.
More pertinent today is a doubt about the resurrection that the Acts of the Apostles suggests. In the first reading Peter tries to show his Jewish listeners that Jesus’ resurrection is foretold in Scripture. Propelled by this account, modern skeptics have conjectured that the passion, death and resurrection narratives were invented by early Christians with the Old Testament in hand. According to these theorists, the apostles gleaned tidbits from the Jewish Scriptures, injected them into the story of Jesus’ ordeal, and then claimed that the crucified Jesus also rose from the dead. This scenario may be possible, but it is hardly likely. We might ask why the apostles did not choose more relevant information than casting lots for Jesus’ garments or offering Jesus wine mixed with gall. Catholic scholar Fr. Raymond Brown has written it is far more likely that early Christians, after witnessing Jesus death and resurrection, told of it with reference to its elements that correspond to Scripture.
Skeptics can and will always raise doubts about Jesus’ resurrection. It remains a singular event in history (unless we count the Assumption of Mary for which there appears to be far less testimony). We accept it in faith for at least three reasons. First, the apostles, who died for preaching the resurrection, make a credible witness. Second, the resurrection satisfies the longing of the human heart, which God has created, for immortality. And third, we have experienced the effects of the resurrection in the Spirit’s filling our hearts with God’s love.
(Acts 2:14.22-33 and Matthew 28:8-15)
The idea of resurrection from the dead staggers the mind so much that suggesting it invites skepticism. In the readings today we see bases of two attempts to discredit Jesus’ resurrection. The gospel mentions a refutation from apostolic times. Apparently some Jews claimed that Jesus did not rise from the dead but that his disciples stole his body. The evangelist’s picturing corrupt Jewish leaders as bribing the Roman soldiers corresponds to their seeking false witnesses at Jesus’ trial.
More pertinent today is a doubt about the resurrection that the Acts of the Apostles suggests. In the first reading Peter tries to show his Jewish listeners that Jesus’ resurrection is foretold in Scripture. Propelled by this account, modern skeptics have conjectured that the passion, death and resurrection narratives were invented by early Christians with the Old Testament in hand. According to these theorists, the apostles gleaned tidbits from the Jewish Scriptures, injected them into the story of Jesus’ ordeal, and then claimed that the crucified Jesus also rose from the dead. This scenario may be possible, but it is hardly likely. We might ask why the apostles did not choose more relevant information than casting lots for Jesus’ garments or offering Jesus wine mixed with gall. Catholic scholar Fr. Raymond Brown has written it is far more likely that early Christians, after witnessing Jesus death and resurrection, told of it with reference to its elements that correspond to Scripture.
Skeptics can and will always raise doubts about Jesus’ resurrection. It remains a singular event in history (unless we count the Assumption of Mary for which there appears to be far less testimony). We accept it in faith for at least three reasons. First, the apostles, who died for preaching the resurrection, make a credible witness. Second, the resurrection satisfies the longing of the human heart, which God has created, for immortality. And third, we have experienced the effects of the resurrection in the Spirit’s filling our hearts with God’s love.
Homilette for August 15, 2007
Solemnity of the Assumption of the Blessed Virgin Mary
(I Corinthians 15 and Luke 1)
Fr. Raymond E. Brown, a biblical scholar, was very concerned about ecumenical relations. He often reassured Protestants that what the Catholic Church claims about Mary is usually what it claims about all Christians although she was especially privileged. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from what all faithful Christians will experience at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. The “proper order” that St. Paul mentions would have Mary, the mother of Christ, being raised after him but before other women and men.
Our bodies’ destiny of glory gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. They are temples of the Holy Spirit that must not be profaned by lewd conduct. We should supplement the prescription for proper body treatment with the avoidance of excessive food and drink. While we’re at it, we might also seriously say that our bodies require exercise, rest, and a balanced diet.
We have heard the recent report of how having overweight friends sends one a message that it is all right to pile on the pounds. Of course, the resolution of this problem is not to cut ties with fat people but to model for one another healthy eating habits. One more thing: if we do tend to emulate our friends, we might make friends with the saints, especially Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of her unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could anyone imagine a better person to have as a friend?
(I Corinthians 15 and Luke 1)
Fr. Raymond E. Brown, a biblical scholar, was very concerned about ecumenical relations. He often reassured Protestants that what the Catholic Church claims about Mary is usually what it claims about all Christians although she was especially privileged. For example, the Church’s doctrine that Mary was assumed body and soul into heaven is essentially no different from what all faithful Christians will experience at the end of time. The reading from First Corinthians hints at this. Christ was raised as the first fruits of God’s redemption. The “proper order” that St. Paul mentions would have Mary, the mother of Christ, being raised after him but before other women and men.
Our bodies’ destiny of glory gives added reason for us to treat them well. St. Paul in the same letter to the Corinthians presents the primary reason. They are temples of the Holy Spirit that must not be profaned by lewd conduct. We should supplement the prescription for proper body treatment with the avoidance of excessive food and drink. While we’re at it, we might also seriously say that our bodies require exercise, rest, and a balanced diet.
We have heard the recent report of how having overweight friends sends one a message that it is all right to pile on the pounds. Of course, the resolution of this problem is not to cut ties with fat people but to model for one another healthy eating habits. One more thing: if we do tend to emulate our friends, we might make friends with the saints, especially Mary. Just following her in today’s gospel is an inspiration. She quickly goes to visit her relative Elizabeth when she hears of her unexpected pregnancy. She praises God for all the good that happens to her. And she announces the good news of salvation. Could anyone imagine a better person to have as a friend?
Homilette for Monday, April 30, 2007
Memorial of St. Pius V
(John 10)
Fr. Raymond Brown spent a major part of his life studying the Gospel and Letters of St. John. You will find his two volume commentary on the Gospel on the bookshelves of most preachers. He observes that in all the Johnanine works very almost nothing is said about different functions in the Christian community. Where St. Paul writes of apostles, prophets, and teachers, St. John speaks of only Jesus and his disciples or Jesus, the shepherd, and his sheep. Fr. Brown further points out, however, that a small exception to this rule is found in the final chapter of John’s Gospel. In that passage, that we all know well, Jesus asks Peter three times if he loves him. With each affirmation Jesus tells Peter to care for his sheep.
In John the Evangelist’s mind there is little need for many roles and no need at all for people ruling over one another. What is critical is that everyone loves Jesus and loves one another. For this reason Jesus emphasizes that Peter love him before he assigns him the duty of watching over the sheep.
Today the Church remembers a successor of Peter who tended Jesus’ flock in the perilous time after the major Protestant reformers. St. Pius V faced several daunting challenges: corruption in the Catholic Church, withdrawal of whole nations from the Church’s guidance, the threat of Turkish Muslim invaders seizing control over a sizeable portion of Christian Europe. He met the demands of the office with firmness tempered by prayer. Certainly we can say of him that he loved Christ as was, is, and always will be necessary of successors of Peter.
(John 10)
Fr. Raymond Brown spent a major part of his life studying the Gospel and Letters of St. John. You will find his two volume commentary on the Gospel on the bookshelves of most preachers. He observes that in all the Johnanine works very almost nothing is said about different functions in the Christian community. Where St. Paul writes of apostles, prophets, and teachers, St. John speaks of only Jesus and his disciples or Jesus, the shepherd, and his sheep. Fr. Brown further points out, however, that a small exception to this rule is found in the final chapter of John’s Gospel. In that passage, that we all know well, Jesus asks Peter three times if he loves him. With each affirmation Jesus tells Peter to care for his sheep.
In John the Evangelist’s mind there is little need for many roles and no need at all for people ruling over one another. What is critical is that everyone loves Jesus and loves one another. For this reason Jesus emphasizes that Peter love him before he assigns him the duty of watching over the sheep.
Today the Church remembers a successor of Peter who tended Jesus’ flock in the perilous time after the major Protestant reformers. St. Pius V faced several daunting challenges: corruption in the Catholic Church, withdrawal of whole nations from the Church’s guidance, the threat of Turkish Muslim invaders seizing control over a sizeable portion of Christian Europe. He met the demands of the office with firmness tempered by prayer. Certainly we can say of him that he loved Christ as was, is, and always will be necessary of successors of Peter.
Homilette for Monday, April 16, 2007
Monday, II Easter
(John 3)
Raymond used to drink a lot. We would say he had a drinking problem. He might have even called himself an alcoholic bound to nowhere except, perhaps, an early death. One day, however, he decided to stop drinking. The decision came in the midst of prayer and was supported by prayer. Since that moment Raymond has never been drunk again. In fact, he never takes a drink although he will sip the Precious Blood when it is offered at Mass.
Such a radical turnabout seems to be what Jesus has in mind when he speaks of being born again. He does not intend to say that one has merely to submit to the Baptism ritual to see the kingdom of God. No, he seems to have a more fundamental experience in mind. He seems to mean undergoing a transformation so that the person lives in a completely new way. Like Raymond those who experience such a change know that it is primarily not their doing. Rather it is a work of grace. Many in the early Church evidently were so tranformed as they were preparing for Baptism.
What about those baptized at a tender age? People like most of us – are we squatters in the kingdom of God? Perhaps. We can test ourselves. Do we see radical change for the better in ourselves? Do we find ourselves becoming more God-like? If we liked to talk about ourselves, are we now ready to listen to others? If we used to look at others as objects of sexual fancy, are we now seeing them as God’s children? Such transformation is what water and the Spirit is all about.
(John 3)
Raymond used to drink a lot. We would say he had a drinking problem. He might have even called himself an alcoholic bound to nowhere except, perhaps, an early death. One day, however, he decided to stop drinking. The decision came in the midst of prayer and was supported by prayer. Since that moment Raymond has never been drunk again. In fact, he never takes a drink although he will sip the Precious Blood when it is offered at Mass.
Such a radical turnabout seems to be what Jesus has in mind when he speaks of being born again. He does not intend to say that one has merely to submit to the Baptism ritual to see the kingdom of God. No, he seems to have a more fundamental experience in mind. He seems to mean undergoing a transformation so that the person lives in a completely new way. Like Raymond those who experience such a change know that it is primarily not their doing. Rather it is a work of grace. Many in the early Church evidently were so tranformed as they were preparing for Baptism.
What about those baptized at a tender age? People like most of us – are we squatters in the kingdom of God? Perhaps. We can test ourselves. Do we see radical change for the better in ourselves? Do we find ourselves becoming more God-like? If we liked to talk about ourselves, are we now ready to listen to others? If we used to look at others as objects of sexual fancy, are we now seeing them as God’s children? Such transformation is what water and the Spirit is all about.
Homilette for Monday, April 9
Monday, I Easter
Acts 2, Matthew 28)
The gospel mentions a refutation of the resurrection that evidently was circulated in apostolic times. Apparently some Jews claimed that Jesus did not rise from the dead but that his tomb was found empty because his disciples stole his body. We might find the explanation given of why Romans soldiers would admit to negligence-on-duty – that they were paid off and that the Jewish leaders would handle any fallout with the procurator -- as hardly plausible. However, this line of reasoning probably goes beyond what Matthew intended by telling the story.
More topical today is a question about the resurrection that the first reading suggests. Peter tries to show his Jewish listeners that Jesus’ resurrection was foretold in Scripture. Some modern skeptics have opined that the passion, death and resurrection narratives were invented by early Christians with the Old Testament in hand. According to these theorists, the apostles gleaned tidbits from the Jewish Scriptures and inserted them into the story of Jesus’ ordeal. That may be possible, but it is hardly likely. Catholic scholar Fr. Raymond Brown has written it is far more probable that the early Christians noted facts surrounding Jesus death and resurrection that corresponded with Scripture. This is why we have the emphasis on casting lots for the garment, the wine being offered to Jesus, and other details.
Skeptics can and will always raise doubts about Jesus’ resurrection. It remains a singular event in history (unless we count the Assumption of Mary for which there appears to be far less testimony). We accept it in faith because of the credibility we give to the apostolic witness, because it satisfies the longing of the human heart which God has created, and also because we have experiences the effects of his resurrection such as God’s love filling our hearts.
Acts 2, Matthew 28)
The gospel mentions a refutation of the resurrection that evidently was circulated in apostolic times. Apparently some Jews claimed that Jesus did not rise from the dead but that his tomb was found empty because his disciples stole his body. We might find the explanation given of why Romans soldiers would admit to negligence-on-duty – that they were paid off and that the Jewish leaders would handle any fallout with the procurator -- as hardly plausible. However, this line of reasoning probably goes beyond what Matthew intended by telling the story.
More topical today is a question about the resurrection that the first reading suggests. Peter tries to show his Jewish listeners that Jesus’ resurrection was foretold in Scripture. Some modern skeptics have opined that the passion, death and resurrection narratives were invented by early Christians with the Old Testament in hand. According to these theorists, the apostles gleaned tidbits from the Jewish Scriptures and inserted them into the story of Jesus’ ordeal. That may be possible, but it is hardly likely. Catholic scholar Fr. Raymond Brown has written it is far more probable that the early Christians noted facts surrounding Jesus death and resurrection that corresponded with Scripture. This is why we have the emphasis on casting lots for the garment, the wine being offered to Jesus, and other details.
Skeptics can and will always raise doubts about Jesus’ resurrection. It remains a singular event in history (unless we count the Assumption of Mary for which there appears to be far less testimony). We accept it in faith because of the credibility we give to the apostolic witness, because it satisfies the longing of the human heart which God has created, and also because we have experiences the effects of his resurrection such as God’s love filling our hearts.
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