Solemnity of the Most Sacred Heart of Jesus
(Hosea 11:1.3-4.8-9; Ephesians 3:8-12.14-19; John 19:31-37)
Why does the soldier stick his lance into Jesus’ side? Is he cruelly trying to pile on disgrace? Or perhaps he mercifully means to put Jesus out of his misery if there is any life left in him? One commentator suggests this soldier’s motive is beside the point. He says that by mentioning the incident, John the Evangelist merely wants to show that Jesus is really dead. More important than its exegetical meaning, the symbolic meaning of the act has captured the imagination of Christians through the centuries. The lance thrust into Jesus’ side pierces his heart indicating that like most people in the world Jesus suffers a broken heart.
Reviewing the gospel, we see much reason for Jesus’ feeling abandoned and broken. His people, the Jews, have almost unanimously rejected him. The supposedly law-driven Roman government has knowingly played into the hands of the Jewish conspirators. One of his closest disciples has betrayed him while another, the leader of the pack, has denied him. Yes, Jesus is spurned by those whom he has cared for.
In this world having a broken heart is not as remarkable as what we do with it. Basically, there are two options. We might allow the bitter experience to teach us that others suffer a similar fate and need consolation. Or we might sulk and complain about our pain. Symbolically again, Jesus takes the former route. Blood and water signifying the grace of Baptism flow from his wound. This same grace enables us also to respond with compassion to the suffering of others.
Showing posts with label compassion. Show all posts
Showing posts with label compassion. Show all posts
Homilette for Tuesday, September 16, 2008
Memorial of Saint Cornelius, pope and martyr, and Saint Cyprian, bishop and martyr
(Luke 7:11-17)
Compassion for the suffering defines part of our humanity. An old proverb tells us, “The young man who will not laugh is a barbarian; the old man who cannot cry is a fool.” We feel for and perhaps cry with people undergoing suffering perhaps because we can see ourselves in such a predicament or because someone dear to us has experienced a similar trial.
In the Gospel of Luke Jesus tells his disciples to be compassionate just as God is compassionate. In the passage today he demonstrates both human and divine compassion. Encountering the heart-rending scene of a widow burying her only son, Jesus first offers her a few words of comfort. Then he raises her son back to life. He not only shows compassion but fulfills the good news he proclaimed earlier, “Blessed are you who are weeping now, for you will laugh.”
Compassion propels us to act. We cannot raise people from the dead as Jesus does in the gospel, but we can utter words of consolation. We might also extend a helping hand if there is need of assistance. The word compassion comes from two Latin words meaning “to suffer with.” But the “passion” part of compassion also indicates a burning desire to see suffering relieved and evil overturned.
(Luke 7:11-17)
Compassion for the suffering defines part of our humanity. An old proverb tells us, “The young man who will not laugh is a barbarian; the old man who cannot cry is a fool.” We feel for and perhaps cry with people undergoing suffering perhaps because we can see ourselves in such a predicament or because someone dear to us has experienced a similar trial.
In the Gospel of Luke Jesus tells his disciples to be compassionate just as God is compassionate. In the passage today he demonstrates both human and divine compassion. Encountering the heart-rending scene of a widow burying her only son, Jesus first offers her a few words of comfort. Then he raises her son back to life. He not only shows compassion but fulfills the good news he proclaimed earlier, “Blessed are you who are weeping now, for you will laugh.”
Compassion propels us to act. We cannot raise people from the dead as Jesus does in the gospel, but we can utter words of consolation. We might also extend a helping hand if there is need of assistance. The word compassion comes from two Latin words meaning “to suffer with.” But the “passion” part of compassion also indicates a burning desire to see suffering relieved and evil overturned.
homilette for February 21, 2008
Thursday of the Second Week in Lent
(Jeremiah 17:5-10, Luke 16:19-31)
“The line between good and evil,” the great Russian novelist Aleksandr Solzhenitsyn once said, “is not drawn between nations or parties, but through every human heart.” He means that every one of us has a partly corrupted heart waiting renewal. Executing that renewal is precisely our Lenten project. And every one of us has in part a heart palpitating with goodness. Experiencing the growth of that vibrant heart is our cause for Easter rejoicing. In the first reading the prophet Jeremiah laments a heart so rotten that it is beyond remedy. In the gospel Jesus gives us an example – the rich man who ignores the beggar at his door.
Certainly the rich man is not punished just for having wealth. That would be like condemning the healthy person for not making herself sick in caring for others. But wealth (and health as well) has responsibilities attached. The rich must share some of their resources so that the needy may not lose their human dignity. Some might object, “What if the rich man never saw poor Lazarus at his door?” Yes, it is true that riches often bloat the face so that one’s eyes are shut to the needs of those around him or her. But surely this is not an excuse after all that Jesus and other prophets have said about compassion.
Donating to the poor carries some risks. A beggar may squander our gift on liquor. Even some highly regarded charities have misused contributors’ donations. But these concerns must not trump the call to generosity. Prudence indicates who deserves our offerings and how much is appropriate to give. We must respond accordingly. Failure to do so will only nudge our heart more to the side of corruption.
(Jeremiah 17:5-10, Luke 16:19-31)
“The line between good and evil,” the great Russian novelist Aleksandr Solzhenitsyn once said, “is not drawn between nations or parties, but through every human heart.” He means that every one of us has a partly corrupted heart waiting renewal. Executing that renewal is precisely our Lenten project. And every one of us has in part a heart palpitating with goodness. Experiencing the growth of that vibrant heart is our cause for Easter rejoicing. In the first reading the prophet Jeremiah laments a heart so rotten that it is beyond remedy. In the gospel Jesus gives us an example – the rich man who ignores the beggar at his door.
Certainly the rich man is not punished just for having wealth. That would be like condemning the healthy person for not making herself sick in caring for others. But wealth (and health as well) has responsibilities attached. The rich must share some of their resources so that the needy may not lose their human dignity. Some might object, “What if the rich man never saw poor Lazarus at his door?” Yes, it is true that riches often bloat the face so that one’s eyes are shut to the needs of those around him or her. But surely this is not an excuse after all that Jesus and other prophets have said about compassion.
Donating to the poor carries some risks. A beggar may squander our gift on liquor. Even some highly regarded charities have misused contributors’ donations. But these concerns must not trump the call to generosity. Prudence indicates who deserves our offerings and how much is appropriate to give. We must respond accordingly. Failure to do so will only nudge our heart more to the side of corruption.
Subscribe to:
Posts (Atom)