Memorial of St. Ignatius of Loyola
(Exodus 33-34)
What kind of person can maintain herself or himself forty days without food or drink? We would say a strong-willed man or woman, someone who is tough, probably a person who no longer lives for himself or herself but one given in love for another whom he or she wishes to please with fullness of heart. As the reading from Exodus indicates, such a person was Moses, a Jew by birth, a noble by adoption, God’s prophet by divine election. Such a one is also Ignatius of Loyola who died on this date 451 years ago.
Like Moses before the burning bush Ignatius had a vision of God when he was a young man. He never revealed exactly what took place but said that he learned more from the vision than he did the rest of his life! It evidently taught him “to see God in all things” which became the inspiration of the Society of Jesus (or Jesuits), the religious order he founded. Ignatius wanted to spend his life in the Holy Land following the paths of Moses and, of course, of Jesus. But his holy land became a small apartment in Rome from which he directed the development of the Society into the foremost defenders of the Catholic faith.
Few or possibly none of us have the tenacity and, indeed, the love of God that characterize Moses and Ignatius. Yet, our lot is not simply to stand in awe at their accomplishments. Rather, ours is to practice discipline like they did. Discipline is a fundamental part of our discipleship of Christ. There may be no need, desire, or use in fasting forty days. However, going without a meal on a regular basis and abstaining from alcohol and coffee at an appointed should result in a clearer vision of God in the things He has created.
Homilette for Monday July 30, 2007
Monday, XVII week of Ordinary Time
(Exodus 32)
Upon seeing a picture of Lindsay Lohan for the first time, a sixty-seven year old friend remarked that movie stars don’t seem to last very long anymore. Their attraction may be more ephemeral than before, but still the public never exhausts its need for these idols. Both entertainment artists and sports figures seem to contend with God as the fulfillment of people’s hopes. John Lennon thought that his crew had the better of the match when he boasted that the Beatles were more popular than Jesus?
What could the people have possibly seen in the golden calf made with their own hands as worthy of worship? If it were displayed today, we might answer that it would be the first prize in a lottery. Forged from gold, that would make many mouths drool. But in the ancient world the calf was a symbol of God. Worshipping it was sinful because the first commandment of the Decalogue prohibited such images. The people probably did so anyway because Moses delayed so long in his conference with God that they wanted to conjure God’s presence.
Like the Israelites we often have a hard time waiting. Worshipping God seems to bring such a slow payback that we turn to idols for excitement. However, if the fulfillment we receive from attentiveness to God takes its time and arrives without sweeping emotion, it brings a joy that lasts forever. In the meantime we have the consolation of good company waiting on the Lord.
(Exodus 32)
Upon seeing a picture of Lindsay Lohan for the first time, a sixty-seven year old friend remarked that movie stars don’t seem to last very long anymore. Their attraction may be more ephemeral than before, but still the public never exhausts its need for these idols. Both entertainment artists and sports figures seem to contend with God as the fulfillment of people’s hopes. John Lennon thought that his crew had the better of the match when he boasted that the Beatles were more popular than Jesus?
What could the people have possibly seen in the golden calf made with their own hands as worthy of worship? If it were displayed today, we might answer that it would be the first prize in a lottery. Forged from gold, that would make many mouths drool. But in the ancient world the calf was a symbol of God. Worshipping it was sinful because the first commandment of the Decalogue prohibited such images. The people probably did so anyway because Moses delayed so long in his conference with God that they wanted to conjure God’s presence.
Like the Israelites we often have a hard time waiting. Worshipping God seems to bring such a slow payback that we turn to idols for excitement. However, if the fulfillment we receive from attentiveness to God takes its time and arrives without sweeping emotion, it brings a joy that lasts forever. In the meantime we have the consolation of good company waiting on the Lord.
Homilette for Friday, July 27, 2007
Friday, July 27, 2007
(Exodus 20)
Psychologists today speak often of boundaries. These are limits that allow relationships to develop without undo friction. People need to set boundaries which means to let others know how closely they intend to relate to another. In turn, the other person must respect those boundaries. For example, we may tell a friend from work that he should not call us after 10 p.m. Often boundaries are implied by the nature of a relationship. Teachers should not date their students even when they are both adults.
In the first reading today God sets his boundaries for humans. Not keeping the Sabbath or stealing injures our relationship with the Lord. We should note, however, that observing the Ten Commandments hardly fulfills our responsibilities as Christians. It is not enough that we refrain from worshipping idols; we must also love God with our whole heart, soul, mind, and strength. It is not enough that we do not covet our neighbor’s wife; we must love our neighbor as ourselves. This is why when asked, Jesus did not name any of the Ten Commandments as the greatest.
In writing his moral theology St. Thomas Aquinas did not concentrate on the commandments. He realized that if we are to be happy or, better, if we are to know God, we have to do much more than follow ten rules. No, he said, we have to practice virtue. This is a huge task that might exhaust some of us from the get-go except for the Holy Spirit. God breathes his life into our bones, as it were, so that we might not just avoid evil, but also that might do lots of good
(Exodus 20)
Psychologists today speak often of boundaries. These are limits that allow relationships to develop without undo friction. People need to set boundaries which means to let others know how closely they intend to relate to another. In turn, the other person must respect those boundaries. For example, we may tell a friend from work that he should not call us after 10 p.m. Often boundaries are implied by the nature of a relationship. Teachers should not date their students even when they are both adults.
In the first reading today God sets his boundaries for humans. Not keeping the Sabbath or stealing injures our relationship with the Lord. We should note, however, that observing the Ten Commandments hardly fulfills our responsibilities as Christians. It is not enough that we refrain from worshipping idols; we must also love God with our whole heart, soul, mind, and strength. It is not enough that we do not covet our neighbor’s wife; we must love our neighbor as ourselves. This is why when asked, Jesus did not name any of the Ten Commandments as the greatest.
In writing his moral theology St. Thomas Aquinas did not concentrate on the commandments. He realized that if we are to be happy or, better, if we are to know God, we have to do much more than follow ten rules. No, he said, we have to practice virtue. This is a huge task that might exhaust some of us from the get-go except for the Holy Spirit. God breathes his life into our bones, as it were, so that we might not just avoid evil, but also that might do lots of good
Homilette for Thursday, July 26, 2007
Thursday, XVI Week of Ordinary Time
(Matthew 13)
Flannery O’Connor has been called the greatest American Catholic novelist. Yet her novels are seldom about Catholics. Rather they concern the working of grace in often very peculiar, Southern country people. Once she was asked why she wrote about such strange characters. She answered that when people are near deaf, you have to shout at them.
Jesus responds similarly to the question, “Why do you speak to the crowd in parables?” We need such on-the-money stories to wake us up to God’s goodness. The parables tell us that God is so generous he will pay laborers who only work an hour a full day’s wage and that God’s kingdom is such a treasure that it is worth selling all we have to attain it. But in a world with so many diversions – from home entertainment systems to iPhones – Jesus’ message still does not always get through.
Some people see parables as make believe. Since they do not bring immediate gratification, they are not worth pondering, much less pursuing. These people might be right if the parables were not validated by Jesus’ life. He becomes the seed that dies in order to produce abundant life when he gives himself on the cross. He becomes the man who searches for the lost sheep when he spends his time with sinners and the poor. Because of Jesus’ testimony the parables not only entertain us, they move us to follow him.
(Matthew 13)
Flannery O’Connor has been called the greatest American Catholic novelist. Yet her novels are seldom about Catholics. Rather they concern the working of grace in often very peculiar, Southern country people. Once she was asked why she wrote about such strange characters. She answered that when people are near deaf, you have to shout at them.
Jesus responds similarly to the question, “Why do you speak to the crowd in parables?” We need such on-the-money stories to wake us up to God’s goodness. The parables tell us that God is so generous he will pay laborers who only work an hour a full day’s wage and that God’s kingdom is such a treasure that it is worth selling all we have to attain it. But in a world with so many diversions – from home entertainment systems to iPhones – Jesus’ message still does not always get through.
Some people see parables as make believe. Since they do not bring immediate gratification, they are not worth pondering, much less pursuing. These people might be right if the parables were not validated by Jesus’ life. He becomes the seed that dies in order to produce abundant life when he gives himself on the cross. He becomes the man who searches for the lost sheep when he spends his time with sinners and the poor. Because of Jesus’ testimony the parables not only entertain us, they move us to follow him.
Homilette for Wednesday, July 25, 2007
Wednesday, Feast of St. James, Apostle
(Matthew 20)
According to the Gospels of Mark, Matthew, and Luke, St. James is one of Jesus’ first and most intimate disciples. Along with Peter and John, James accompanies Jesus to the mountaintop of transfiguration and to his place of agony in Gethsemane. He is also featured with John as the one of the brothers who (or, as we have it today, whose mother) make the pretentious bid for the seats of highest honor in Jesus’ kingdom. The Acts of the Apostles names James as the first of the twelve to be martyred. But Europe may recognize St. James more as the object of a pilgrimage than as a biblical figure. Since the early Middle Ages pilgrims have traveled what is known as St. James Way to the saint’s supposed his tomb in Compostela, a city of northwestern Spain. Although Christianity is waning in Europe, the number of pilgrims to Compostela has evidently increased over the last century.
A pilgrimage symbolizes the Christian journey to God. The destination, of course, is the heavenly city, where we are rewarded for having lived our faith in love. Pilgrims seldom spend all their time in prayerful devotion. Rather they also experience many moments of companionship and introspection. If we have never made a pilgrimage, perhaps we have participated in a procession, which is a mini-pilgrimage. Processions, we remember, are filled with distractions – people greeting one another or complaining how their feet ache! -- even as they recite the rosary.
So we should not be too surprised at the shameless request of James and John’s mother as Jesus is finishing his journey to Jerusalem. What we must keep in mind is that she is part of a bigger movement. She walks with the Lord and his disciple where forgiveness of faults and healing of inordinate desires are graciously given. This same purification is accessible to us as we navigate life’s journey with the Church. Jesus has bestowed upon it the power to forgive our sins.
(Matthew 20)
According to the Gospels of Mark, Matthew, and Luke, St. James is one of Jesus’ first and most intimate disciples. Along with Peter and John, James accompanies Jesus to the mountaintop of transfiguration and to his place of agony in Gethsemane. He is also featured with John as the one of the brothers who (or, as we have it today, whose mother) make the pretentious bid for the seats of highest honor in Jesus’ kingdom. The Acts of the Apostles names James as the first of the twelve to be martyred. But Europe may recognize St. James more as the object of a pilgrimage than as a biblical figure. Since the early Middle Ages pilgrims have traveled what is known as St. James Way to the saint’s supposed his tomb in Compostela, a city of northwestern Spain. Although Christianity is waning in Europe, the number of pilgrims to Compostela has evidently increased over the last century.
A pilgrimage symbolizes the Christian journey to God. The destination, of course, is the heavenly city, where we are rewarded for having lived our faith in love. Pilgrims seldom spend all their time in prayerful devotion. Rather they also experience many moments of companionship and introspection. If we have never made a pilgrimage, perhaps we have participated in a procession, which is a mini-pilgrimage. Processions, we remember, are filled with distractions – people greeting one another or complaining how their feet ache! -- even as they recite the rosary.
So we should not be too surprised at the shameless request of James and John’s mother as Jesus is finishing his journey to Jerusalem. What we must keep in mind is that she is part of a bigger movement. She walks with the Lord and his disciple where forgiveness of faults and healing of inordinate desires are graciously given. This same purification is accessible to us as we navigate life’s journey with the Church. Jesus has bestowed upon it the power to forgive our sins.
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