Wednesday, December 23, 2015

Wednesday of the Fourth Week of Advent

(Malachi 3:1-4.23-24; Luke 1:57-66)

In Luke’s gospel John the Baptist clearly takes the place of Elijah, the prophet associated with fire.  He warns the people that unless they reform and do good works, they will be cut down like trees “and thrown into the fire.”  In this way John goes before the Lord, as his father Zechariah proclaims in his song of jubilation at his naming, “to prepare his ways.”

Jesus will not take up John’s message of the primacy of divine retribution for evil.  Rather, his preaching will be dominated by the image of God as the human’s savior.  Although he will not shrink from mentioning God’s power to cast a sinner into hell, Jesus will stress God’s love.  God, he will say, is like the shepherd who searches out the lost sheep.  

Since love too has been looked upon as a kind of fire, we might try to distinguish between the fire of wrath and the fire of love.  Fire can destroy dispassionately, and it can purify with all compassion.  John, following Elijah, will use blazing images to warn us of the punishment that dissolute living precipitates.  God’s love, incarnate in Jesus, is like a surgeon’s laser beam.   Its flame will not harm but heal and make us whole.

Thursday, December 23, 2010

Thursday of the Fourth Week of Advent

(Malachi 3:1-4.23-24; Luke 1:57-66)

In Luke’s gospel John the Baptist clearly takes the place of Elijah, the prophet of fire. John warns the people that unless they reform, they will be cut down like trees and burned. In this way John goes before the Lord, as his father Zechariah proclaims in his song of jubilation at his naming, “to prepare his ways.”

Jesus will not take up John’s message of the primacy of divine wrath. Rather, his preaching will center on God as the human’s benefactor. Although Jesus will not shrink from mentioning God’s power to cast sinners into hell, he will stress God’s love. God, he will say, has counted the number of hairs on each faithful person’s head to insure her or his total salvation.

Since love can be looked upon as a kind of fire, we might contrast John’s theme with Jesus’ using the same image. Fire can destroy dispassionately as well as purify with all compassion. John, following Elijah, will use the threat if not the force of a blazing fire to warn us of the danger that dissolute living incurs. In contrast God’s love, incarnate in Jesus, burns like a surgeon’s laser beam not harming but healing us and making us whole.

Homilette for Tuesday, December 23, 2008

Tuesday of the Fourth Week of Advent

(Malachi 3:1-4.23-24; Luke 1:57-66)

In Luke’s gospel John the Baptist clearly takes the place of Elijah, the prophet of fire. He warns the people that unless they reform and do good works, they will be cut down like trees “and thrown into the fire.” In this way John goes before the Lord, as his father Zechariah proclaims in his song of jubilation at his naming, “to prepare his ways.”

Jesus will not take up John’s message of the primacy of divine wrath. Rather, his preaching will be dominated by the image of God as human’s protector. Although he will not shrink from mentioning God’s power to cast a sinner into hell, Jesus will stress God’s love. God, he will say, has counted the number of hairs on each of his followers’ heads to insure their total salvation.

Since love can be looked upon as a kind of fire, we might forge a distinction. Fire can destroy dispassionately, and it can purify with all compassion. John, following Elijah, will use images if not the force of a blazing fire to warn us of the danger that dissolute living incurs. God’s love, incarnate in Jesus, is a fire like a surgeon’s laser. It will not harm but heal and make us whole.

Homilette for Thursday, October 23, 2007

Thursday of the Twenty-ninth Week in Ordinary Time

(Luke 12:49-53)

The specter of nuclear holocaust may induce some to think that Jesus’ words in the gospel today are soon to be fulfilled. But, of course, annihilation is not what Jesus has in mind when he says that he comes “to set the earth on fire.” Likewise, Jesus should not be taken literally when he denies the mission of bringing peace to the world. Jesus remains the Prince of Peace whom Zachariah prophesied as guiding the people into “the path of peace.”

The fire that Jesus kindles is actually the desire in our hearts to be morally good. Touched by his Spirit, we are no longer content with sexual gratification, monetary reward, and the obeisance of others. Instead, we seek to be like God Himself who bends down to lift up the lowly. The division that Jesus foretells is not so much the fractioning of households into those who are for and against him but the struggle that goes on with ourselves to do what is right.

Taking up the campaign to be good like God, we begin to see how Jesus really does bring peace. Passionate desire for another gives way to harmonious co-existence with him or her. Seeking virtue becomes our objective at every turn. We can even extend an olive branch to family members who alienate themselves from us in our pursuit of righteousness. We come to recognize the fire that Jesus has set in the world is actually a flame of love purifying us so that we might enjoy eternal life.

Homilette for Thursday, August 7, 2008

Thursday of the Eighteenth Week in Ordinary Time

(Matthew 16:13-23)

We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself, the Son of Man; that is, the human who does God’s work. The question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?

Peter thinks that being the son of God, Jesus will not have to suffer. Like the son of a king will never be served a lousy meal, Jesus -- in Peter’s mind -- will never suffer at human hands. Perhaps we, like Peter, cringe at the thought of God’s son undergoing one of the cruelest forms of execution in history! But Jesus must suffer or he would not be doing God’s work. Through Jesus’ suffering God extends to every human the offer of salvation.

Humans experience salvation by recognizing Jesus as the one who died for them. This recognition is not a simple “I believe” if asked about Christ. No, it entails suffering with Jesus when we are called to it as all humans are and no human likes. But now we can accept suffering calmly. It is something like primitive humans’ controlling fire. For a long time, humans reeled from fire’s intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it gives rise to our salvation.

Homilette for Thursday, October 25, 2007

Thursday, XXIX week of Ordinary Time

(Luke 12:49-53)

With wildfires blazing in San Diego County as we hear this gospel, some may think that Jesus’ words about bringing a fire to earth are presently being fulfilled. But, of course, burning homes and destroying nature are not what Jesus has in mind here. Nor should we take him literally when he says that he has not come to bring peace to the world. Jesus remains the “Prince of Peace” whose coming was foretold by Zachariah as guiding the people into “the path of peace.”

The fire that Jesus starts is the desire in us to be morally good. Touched by his Spirit, we will no longer content ourselves with sexual gratification, monetary reward, or people snapping to our command. Instead, we will seek to be like God Himself who bends down to lift up the lowly. The division that Jesus envisions is not only the break-up of households into those who are for and against him but also the struggle that goes on with ourselves. We will resist the passionate call of our corrupted nature to sin.

Taking up the struggle to imitate God’s virtue, we begin to see how Jesus really does bring peace. With continued effort we are no longer divided within. Passionate craving disgusts us more than entices us. Seeking the good becomes our objective at every moment. We can even extend an olive branch to our family members who alienated themselves from us in our pursuit of righteousness. We see that the fire that Jesus has set in the world is the flame of love purifying us so that we might enjoy eternal life.

Homilette for Thursday, August 9, 2007

Thursday, XVII Week of Ordinary Time

(Matthew 16)

We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself. He is the Son of Man; that is, the human who does God’s work. But the question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?

Peter thinks it means that Jesus is exempt from suffering. Like the son of a king will never have to wait in line to receive medical care, Jesus -- in Peter’s mind -- will never punishment by human hand. But, of course, Peter is only reflecting what most humans think when he responds, “God forbid, Lord,” to Jesus’ prophecy of his own passion. That God’s son will undergo some of the most excruciating torture imaginable still astounds us.

But Jesus’ suffering will redeem suffering. With Jesus’ passion and death, suffering is no longer necessarily a scourge. Rather than only torment and desperation, suffering can now bring eternal life. All humans know suffering, and nobody likes it. But now we can welcome it. When we suffer in loving patience with Jesus, we show our acceptance of him as Lord. His resurrection and eternal life then becomes our hope.

It is like primitive humans controlling the use of fire. For a long time they reeled from its intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it assures salvation.