Sunday, July 21, 2024

Sixteenth Sunday in Ordinary Time – b24 – July 21, 2024

(Jeremiah 23:1-6; Ephesians 2:13-18; Mark 6:30-34)

Instead of focusing on the gospel, today I would like to comment on the second reading. You know that the second reading of Sunday Mass is almost always taken from an apostolic letter. The letter in question now is to the Ephesians, the people of a large city in Western Asia.

We are used to hearing that Paul wrote the Letter to the Ephesians. And it's true, the letter begins with his name. However, Bible scholars today say that the author was a disciple of Paul who used his name to get readers' attention. (We do find this practice strange, but it was evidently not frowned upon in ancient times.) Apparently, the letter was written after Paul's death because it indicates a different situation from the time of his martyrdom. However, the Letter to the Ephesians is considered a key work of the New Testament.

The reading today emphasizes that Jesus Christ came to reconcile the Jewish and Gentile peoples within himself. This concept is expressed with one of the most beautiful phrases in all of Scripture: “…he is our peace.” That is, Jesus' death on the cross brought about reconciliation with God for both Gentiles and Jews. Furthermore, his death reconciled the two peoples with each other.

Reconciliation with God was the result of the sacrifice of the God-man. As a man, Jesus represents all humanity. Because he is God, his giving of his life has universal ramifications. The penalty accumulated for the sins of the world is now paid. All women and men are justified when they adhere to Christ.

Jesus achieved reconciliation between people through his bloody death. When the two peoples see their Savior, innocent of crime but mercilessly hanged for their sins, they share their misery. It's like the final scene of the drama Romeo and Juliet. The families of the protagonists recognize that their mutual hostility caused the death of their beloved youth and promise to always live in peace.

Furthermore, the resurrection and ascension of Jesus has released the Holy Spirit to call all of us in the Church. Initiated by Baptism and strengthened by the Eucharist, we see each other as brothers and sisters called to unity in truth and love.

Jesus brings us peace by being a model of respect for authority. He never pretended that he was greater than the civil law. Progressives and traditionalists must accept the will of the majority in civil matters. Jesus is also the cause of peace when we appeal to him to heal a deteriorated situation. He has an infinite number of ways to intervene in human activities. He should always be our first and last resort in trouble. Finally, Jesus is our peace when we take to heart his commandment to love our enemies. By doing small acts of kindness for those who see life differently we will be seen as sincere in our concern for the common good.

Anyway, we don't have to be unduly concerned. Jesus has conquered evil, although this is often veiled. His victory may take the rest of time to become evident to all.

Tuesday, October 23, 2018

Tuesday of the Twenty-ninth Week in Ordinary Time

(Ephesians 2:12-22; Luke 12:35-38)

Romeo and Juliet is never considered one of Shakespeare’s greatest tragedies.  Its poetry at points supersedes its plot, and its heroes are too immature to have truly tragic dimension.  Yet more than Hamlet, Macbeth, or other of the more esteemed works, Romeo and Juliet accomplishes the purpose of the tragic form.  It purges viewers of the destructive flaw in their lives that brings about catastrophic outcomes. Romeo and Juliet works in a way like the Christ event in today’s first reading.

As the death of the young lovers brings peace to their feuding families, the death of Christ reconciles the world to God.  It says that Jesus preached peace to Jews and Gentiles. Although his main thrust was among Jews, Jesus also proclaimed his Father’s love by healing Syro-Phoenecian woman’s daughter and driving the demons from the Geresene strongman.  A conspiracy of Jews and Gentiles brought about his death although he was innocent of all sin.  Yet he offered himself to it in obedience so that all human disobedience may be forgiven.  All can now look at his crucified image to experience a wave of contrition followed by a spring of transforming grace.

Beyond thanks our response to Christ’s reconciling death is to seek peace with others.  Through dialogue and patience we strive for understanding and care of all people.  As Christ is brother of all, we become family to members of other nations, beliefs, and races.

Thursday, January 3, 2013

(Optional) Memorial of the Most Holy Name of Jesus

(Phil 2:1-11; Luke 2:21-24)

“What’s in a name?” an infatuated Juliet asks the handsome Romeo. At first, the two mistakenly believe very little substance resides in a name. But they come to learn there is really much at stake. For their love to mature they must accept who they are and make necessary sacrifices to overcome the difficulties their identities create.

We reserve much import for the name “Jesus.” Dogs may be named almost any regular name but never “Jesus.” But we should not think that other men are never called in this way. In fact, it is a common name in Hispanic cultures and was a popular name for men in biblical times. “Jesus” means “Yahweh saves.” Certainly, it is an apt name for the Christ who as God’s agent saves us humans from sin. He does this basically in two ways: by imparting wisdom through his teachings and by bestowing grace through his death and resurrection. Because of Jesus humans can live in freedom and look forward to heaven.

But providing the literal meaning of a name hardly tells enough about it. It certainly does not reveal why the name “Jesus” is “most holy” as we proclaim on this feast day. For this we must look deeper. Perhaps a telling use of the name late in Luke’s gospel will satisfy our need to know more about the name “Jesus.” Only one person in the four gospels dares to call Jesus by his name alone, without any titles or formalities. This person is not his mother or one of his disciples. It is the so-called good thief. On the cross he calls out to the Lord, “Jesus, remember me when you come into your kingdom” (Luke 23:42). The direct appeal, of course, brings the thief no reprimand. Quite the contrary, Jesus seems to award his boldness. “This day,” the Lord tells the criminal, “you will be with me in Paradise.”

The name “Jesus” is most holy because when we call it out in faith, God listens. We can be dying sinners, but as long as we repentantly ask Jesus’ mercy, we can depend upon it. To be sure, it is not a magic formula. But it is the last, best hope of a contrite heart.

Tuesday, October 23, 2012

Tuesday of the Twenty-ninth Week in Ordinary Time

(Ephesians 2:12-22; Luke 12:35-38)

We often hear Christ referred to as the "prince of peace," but the Letter to the Ephesians sounds quaint calling him "our peace." To help us understand what the letter means we can think of Shakespeare's "Romeo and Juliet." At the end of the drama, with both hero and heroine lying dead because of their families' mutual antagonism, the two opposing patriarchs vow to reconcile their differences. Christ similarly serves as the impetus to peace among all nations.

As a human, Christ models all that is virtuous so that every considerate person will naturally feel contrite to hear how human folly caused his death. As God, Christ’s death frees us from the bondage that sin has imposed. Sin offends God, but it really hurts us. It estranges us from God’s love and even from one another’s support. Christ’s sacrifice of himself for our sake makes up for these shortcomings by renewing our relationship with God and with one another. We may think of having a brother doing a heroic feat after we messed up in an ordinary challenge. Associated with our brother, we no longer feel the shame of our own failure and spontaneously desire to act like him.

But we must not think that Christ’s victory means that all accomplishment comes without effort. No, we must especially avoid giving into temptation which can undermine the best of our intentions.

Thursday, April 26, 2012

Thursday of the Third Week of Easter

(Acts 8:26-40; John 6:44-51)

Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.

These are Romeo’s words after first seeing Juliet. A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces people of black skin color into Christ’s community. The Church has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it makes a further leap by including people of the darkest shades of skin as well as those of lighter hues.

But inclusion of the Ethiopian transcends still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah whose book of prophecy the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.

Thursday, April 22, 2010

Thursday of the Third Week of Easter

(Acts 8:26-40; John 6:44-51)

Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.

After seeing Juliet, Romeo describes her with these words. We should depict the Body of Christ with images as arresting.

A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces Blacks into the Church. The community of Christ has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it has no trouble including Blacks as well as Whites.

But inclusion of the Ethiopian leaps beyond still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah that the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.

Homilette for Wednesday, October 8, 2008

Wednesday of the Twenty-seventh Week in Ordinary Time

(Luke 11:1-4)

With Halloween approaching we might want to reflect on the first petition in the Lord’s Prayer: “hallowed be your name.” The word Halloween comes from a form of hallowed. It is actually short for all hallows even, or the eve of all saints. American Catholics have a sense of this meaning since we are obligated to attend mass the next day, the Feast of All Saints.

Obviously then, “hallowed” is connected with sanctity. Indeed, it is an ancient way of saying “holy.” When we pray “hallowed be your name,” we express our wish that God’s name be reverenced throughout the world. Here a name is more than a way to call something or somebody; rather, it means one’s fame or reputation. We can look at two famous Shakespearean quotes to appreciate the difference. In Romeo and Juliet the heroine downplays the importance of a name when she tells her lover, “What’s in a name? That which we call a rose by another name would smell so sweet.” The character Cassio in Othello captures more the biblical idea of name when he speaks of reputation, “Reputation, reputation, reputation! Oh I have lost my reputation! I have lost the immortal part of myself...”

When the world calls upon God with reverence – our petition here – it will first recognize God as father. More than that, it also sees God as deserving of awe and absolute attention.

Homilette for January 3, 2008

Thursday, The Feast of the Most Holy Name of Jesus

(Luke 2:21-24)

“What’s in a name?” an infatuated Juliet asks the handsome Romeo. At first, the two mistakenly believe very little substance resides in a name. But they come to learn there is really much at stake. For their love to mature they must accept who they are and make the necessary sacrifices to overcome the difficulties their identities create.

We reserve much import for the name “Jesus.” I remember being admonished as a boy of six or seven for suggesting that our family name its new dog “Jesus.” In fact, however, it was a popular name for men in biblical times as it is today in Hispanic cultures. “Jesus” means “Yahweh saves.” Certainly, it is an apt name for the Christ who, as God’s agent, saves humans from folly. He does this basically in two ways: by imparting wisdom through his teachings and by bestowing grace through his death and resurrection so that we might practice what we have learned. Because of Jesus we can live in freedom and look forward to heaven.

But providing the literal meaning of a name hardly tells enough about it. It certainly does not reveal why the name “Jesus” is “most holy” as we proclaim on this feast day. For this we must look deeper. Perhaps a telling use of the name late in Luke’s gospel will satisfy our need to know more about the name “Jesus.” Only one person in the four gospels dares to call Jesus by his name alone, without any titles or formalities. This person is not his mother or one of his disciples. It is the so-called good thief. On the cross he calls out to the Lord, “Jesus, remember me when you come into your kingdom” (Luke 23:42). The direct appeal, of course, incurs no reprimand. Quite the contrary, Jesus seems to award the criminal’s boldness. “This day,” the Lord tells him, “you will be with me in Paradise.”

The name “Jesus” is most holy because when we call it out in faith, God listens. We can be dying sinners, but as long as we repentantly ask Jesus’ mercy, we can depend upon it. To be sure, it is not a magic formula. It is the last, best hope of a contrite heart.

Homilette for Friday, June 29, 2007

The Solemnity of Saints Peter and Paul, Apostles

Did the Son of God have to become human? This question sounds academic but is worthy of everyone’s thought. Might God have led humans out of sin by a way other than the life, death, and resurrection of Jesus Christ? The doctors of the Church answer “no.” Human disobedience sin was so egregious that only someone commensurate with God but like us in nature could atone for it. Some of these doctors go on to say that God may also have become human just out of goodness. He wanted to express His love for us in the most intimate way.

In the same way we might speculate whether it was necessary for Sts. Peter and Paul to come to Rome. Although there is not the same necessity for establishing the church in Rome as in having the Incarnation, there is a parallel reason. In the first century Rome was the center of much of the world. If the message of Christ was to proceed to all nations, it would have its greatest bounce from Rome. Indeed, Rome gave impetus for the evangelization of the world as the blood of the two greatest apostles was shed there.

Today we celebrate the Solemnity of Sts. Peter and Paul. It is the patronal feast of Rome where most everyone takes a holiday. The rest of the world sees the feast as a way to contemplate the authority of the pope, the bishop of Rome. Like Peter he is the symbol of unity of the Church. Like Paul he has the commission to assure the spread of the gospel. In the United States we will wait until next week for a holiday. Today, however, we joyfully thank God for these two saints.

Homilette for Wednesday, January 3

The Feast of the Most Holy Name of Jesus (Luke 2)

“What’s in a name?” an infatuated Juliet asks the handsome Romeo. At first, the two mistakenly believe very little substance resides in a name. But they come to learn there is really much at stake. For their love to mature they must accept who they are and make necessary sacrifices to overcome the difficulties their identities create.

We reserve much import for the name “Jesus.” I remember being admonished as a boy of six or seven for suggesting that our family name its new dog “Jesus.” In fact, however, it was a popular name for men in biblical times as it is today in Hispanic cultures today. “Jesus” means “Yahweh saves.” Certainly, it is an apt name for the Christ who as God’s agent saves us humans from our folly. He does this basically in two ways: by imparting wisdom through his teachings and by bestowing grace through his death and resurrection to practice what we have learned. Because of Jesus we live in freedom and look forward to heaven.

But providing the literal meaning of a name hardly tells enough about it. It certainly does not reveal why the name “Jesus” is “most holy” as we proclaim on this feast day. For this we must look deeper. Perhaps a telling use of the name late in Luke’s gospel will satisfy our need to know more about the name “Jesus.” Only one person in the four gospels dares to call Jesus by his name alone, without any titles or formalities. This person is not his mother or one of his disciples. It is the so-called good thief. On the cross he calls out to the Lord, “Jesus, remember me when you come into your kingdom” (Luke 23:42). The direct appeal, of course, brings the thief no reprimand. Quite the contrary, Jesus seems to award his boldness. “This day,” the Lord tells the criminal, “you will be with me in Paradise.”

The name “Jesus” is most holy because when we call it out in faith, God listens. We can be dying sinners, but as long as we repentantly ask Jesus’ mercy, we can depend upon it. To be sure, it is not a magic formula. But it is the last, best hope of a contrite heart.