Wednesday, XXIX Week of Ordinary Time
(Romans 6:12-18)
In the Letter to the Romans St. Paul deals with a question that plagues many people today. He knows that Christ has freed humans from the necessity of following the Law of Moses. The question that arises then concerns the extent of our freedom. If there is no law telling me contrary in any particular situation, we might ask, “Am I free to do what I want?” This situation mirrors what we might call “the crisis of freedom” in western society. Although there are plenty of laws, nevertheless freedom to do whatever brings one satisfaction is increasingly coveted. The situation has become critical because in the quest for freedom, many have forgotten their responsibilities.
Paul answers the question of being free to do whatever one likes negatively. He reasons that if there is a slavish attention to the Law, there is also a slavish freedom. People cannot stop themselves from doing what is harmful for themselves and others. We see this reality in addictions. Drug, sex, or alcoholics addicts hurt themselves and others. They did not have to involve themselves in these traps but chose to voluntarily. Likewise, they can opt out of the vices although doing so they will likely need some help.
Later theologians will clarify the nature of true freedom. It is not only a lack of restriction but also an orientation to do what is good. Paul awkwardly calls this freedom “becoming slaves of righteousness.” It consists of practicing virtue so that doing what is right becomes as natural as eating breakfast. True virtue requires effort. To play a Beethoven piano sonata naturally necessitates hundreds of hours of practice. Likewise, always providing a word of inspiration or extending a helpful hand requires repeated attempts not all of which hit the mark.
Homilette for Tuesday, October 23, 2007
Tuesday, XXIX Week of Ordinary Time
(Luke 12:35-38)
It is more than a coincidence that later in this Gospel according to Luke Jesus asks his disciples which of them would serve at table a servant who comes in from the fields. Perhaps none of them at that moment could answer positively, but Jesus tells us here that he intends to do almost exactly that at the end of time. Luke shows that Jesus is truly the servant of the servants of God. A pastor at a large urban church tries to imitate Jesus by cooking a sumptuous Seder Supper in Holy Week for his parishioners.
Jesus will attend to those whom he finds waiting for his return with burning lamps and loins girded. It is easy enough to understand what he means by “burning lamps” although we should remember that this image is used in the gospels to express having done good works. “Girded loins,” however, is not so easily intelligible to us. It refers to wearing one’s loose-fitting outer garment tied at the waist so that one may work unimpeded. More and more, Catholics are waiting on the Lord by praying before the Blessed Sacrament in the middle of the night. This is a worthy and time-honored custom. Rather than replace, it should assist this gospel’s more general vigil of serving others’ needs.
(Luke 12:35-38)
It is more than a coincidence that later in this Gospel according to Luke Jesus asks his disciples which of them would serve at table a servant who comes in from the fields. Perhaps none of them at that moment could answer positively, but Jesus tells us here that he intends to do almost exactly that at the end of time. Luke shows that Jesus is truly the servant of the servants of God. A pastor at a large urban church tries to imitate Jesus by cooking a sumptuous Seder Supper in Holy Week for his parishioners.
Jesus will attend to those whom he finds waiting for his return with burning lamps and loins girded. It is easy enough to understand what he means by “burning lamps” although we should remember that this image is used in the gospels to express having done good works. “Girded loins,” however, is not so easily intelligible to us. It refers to wearing one’s loose-fitting outer garment tied at the waist so that one may work unimpeded. More and more, Catholics are waiting on the Lord by praying before the Blessed Sacrament in the middle of the night. This is a worthy and time-honored custom. Rather than replace, it should assist this gospel’s more general vigil of serving others’ needs.
Homilette for Monday, October 22, 2007
Monday, XXIX Week of Ordinary Time
(Luke 12:13-21)
Go into the houses of poor people as well as rich, in Mexico as well as the United States, and you are likely to see a lot of stuff. We live in an age of mass production when manufactured goods like leaves on a tree multiply beyond many persons’ belief. The gospel today serves as a warning about over-concern with material wealth, with stuff. It proposes that we should store up our treasure in heaven.
Admittedly the farmer in the story is an egotist. As one commentator says, “He talks to himself; he plans for himself; he congratulates himself.” But is he really so different from many people today? Too often people think primarily of themselves. Even children are planned and nurtured to fit their parents (often a single parent’s) designs. The barns which the farmer builds to store grain for the future serve the same purposes as savings portfolios today. They do not make the person bad; they make him or her rich. When pursued without a thought about others, they also make him foolish.
Of course, Jesus is not condemning prudent people with retirement plans and savings for emergencies. But he is criticizing severely non-attention to the needs of those having little to merely survive. Before we spend all that we have on “stuff” or invest all that we have for “tomorrow,” we must assist those who lack bread today. Ironically, this kind of concern proves to be the best plan for the future. Jesus makes clear throughout the gospel that sharing with the needy deposits a treasure where it counts the most.
(Luke 12:13-21)
Go into the houses of poor people as well as rich, in Mexico as well as the United States, and you are likely to see a lot of stuff. We live in an age of mass production when manufactured goods like leaves on a tree multiply beyond many persons’ belief. The gospel today serves as a warning about over-concern with material wealth, with stuff. It proposes that we should store up our treasure in heaven.
Admittedly the farmer in the story is an egotist. As one commentator says, “He talks to himself; he plans for himself; he congratulates himself.” But is he really so different from many people today? Too often people think primarily of themselves. Even children are planned and nurtured to fit their parents (often a single parent’s) designs. The barns which the farmer builds to store grain for the future serve the same purposes as savings portfolios today. They do not make the person bad; they make him or her rich. When pursued without a thought about others, they also make him foolish.
Of course, Jesus is not condemning prudent people with retirement plans and savings for emergencies. But he is criticizing severely non-attention to the needs of those having little to merely survive. Before we spend all that we have on “stuff” or invest all that we have for “tomorrow,” we must assist those who lack bread today. Ironically, this kind of concern proves to be the best plan for the future. Jesus makes clear throughout the gospel that sharing with the needy deposits a treasure where it counts the most.
Homilette for Friday, October 19, 2007
Friday, XXVIII Week of Ordinary Time, Memorial of Saint John de Brébeuf and Saint Isaac Jogues, priests and martyrs, and their companions, martyrs
(Luke 12:1-7)
At a Catholic boys’ high school a religion teacher used to sit outside the chapel with his grade book. When his students entered for Mass, the teacher apparently checked their names. It wasn’t long before Mass attendance spiked. A few of the cockier students did not stay very long but exited the chapel as soon as they were assured that their teacher had gone. We might say that these students were hypocritical like the Pharisees in the gospel today – that is, people who feign religion. We should note, however, that hypocrisy can run the other way as well. Hypocrites are also people who feign non-religion. This second type of hypocrisy is what Jesus warns his listeners against in the rest of the reading.
In all four gospels there is a sterling example of feigning non-religion. When Jesus is taken into custody, Peter denies that he is his disciple. Most of us will never be in such a situation where we feel our lives threatened if we profess faith in Christ. But we may be tempted to feign non-religion when declaring what we believe will make us appear different from the other folks present. Far from being scarce, such situations occur with frequency in this age of coarseness in entertainment. We should show our faith in God by walking out of erotic movies and turning off profane television. We are not “acting like babies” when we express how such grossness offends our faith-formed sensibilities. On the contrary, we are behaving like mature women and men who act on their convictions.
(Luke 12:1-7)
At a Catholic boys’ high school a religion teacher used to sit outside the chapel with his grade book. When his students entered for Mass, the teacher apparently checked their names. It wasn’t long before Mass attendance spiked. A few of the cockier students did not stay very long but exited the chapel as soon as they were assured that their teacher had gone. We might say that these students were hypocritical like the Pharisees in the gospel today – that is, people who feign religion. We should note, however, that hypocrisy can run the other way as well. Hypocrites are also people who feign non-religion. This second type of hypocrisy is what Jesus warns his listeners against in the rest of the reading.
In all four gospels there is a sterling example of feigning non-religion. When Jesus is taken into custody, Peter denies that he is his disciple. Most of us will never be in such a situation where we feel our lives threatened if we profess faith in Christ. But we may be tempted to feign non-religion when declaring what we believe will make us appear different from the other folks present. Far from being scarce, such situations occur with frequency in this age of coarseness in entertainment. We should show our faith in God by walking out of erotic movies and turning off profane television. We are not “acting like babies” when we express how such grossness offends our faith-formed sensibilities. On the contrary, we are behaving like mature women and men who act on their convictions.
Homilette for Thursday, October 18, 2007
Thursday, the Feast of St. Luke, evangelist
(Luke 10:1-9)
In New Mexico we find in pottery shops a stylized statuette called “The Story-teller.” It shows a woman with a pot on her head and one in her hands. Her mouth is wide open, obviously telling stories. Hanging onto the woman and all about her, children play animated by her words. In a way the woman represents St. Luke the Evangelist. More than any other evangelist, Luke features Jesus telling beautiful stories known as parables.
Most people are aware that the parables of the “Prodigal Son,” or as preachers prefer to say nowadays the “Prodigal Father,” and of the “Good Samaritan” are found only in Luke. Also, only Luke writes of Jesus telling the memorable stories of the “Rich Fool” and of “Lazarus and the Rich Man.” If Luke is exclusive in that he has unique parables to tell, we may point out that he is inclusive in a significant way as well. Luke frequently has a story featuring a woman juxtaposed with a story featuring a man. For example, after Jesus tells the parable of the shepherd searching for the lost sheep, Luke shows him speaking of the woman sweeping her home to find a lost coin.
But we must not think that Luke’s intention was only or mainly to portray Jesus as a story-teller. Like the other three evangelists Luke’s purpose is to show how Jesus is the son of God who has taken on human nature to save us from sin and death. The gospel passage today ends with Jesus instructing his disciples to tell the people, “The Kingdom of God is at hand.” In time that message will change. After Jesus rises from the dead, the apostles will preach Jesus as the incarnation of the Kingdom. As Peter tells the people of Jerusalem, “God raised up his servant and sent him to bless you by turning each of you from your evil ways.”
(Luke 10:1-9)
In New Mexico we find in pottery shops a stylized statuette called “The Story-teller.” It shows a woman with a pot on her head and one in her hands. Her mouth is wide open, obviously telling stories. Hanging onto the woman and all about her, children play animated by her words. In a way the woman represents St. Luke the Evangelist. More than any other evangelist, Luke features Jesus telling beautiful stories known as parables.
Most people are aware that the parables of the “Prodigal Son,” or as preachers prefer to say nowadays the “Prodigal Father,” and of the “Good Samaritan” are found only in Luke. Also, only Luke writes of Jesus telling the memorable stories of the “Rich Fool” and of “Lazarus and the Rich Man.” If Luke is exclusive in that he has unique parables to tell, we may point out that he is inclusive in a significant way as well. Luke frequently has a story featuring a woman juxtaposed with a story featuring a man. For example, after Jesus tells the parable of the shepherd searching for the lost sheep, Luke shows him speaking of the woman sweeping her home to find a lost coin.
But we must not think that Luke’s intention was only or mainly to portray Jesus as a story-teller. Like the other three evangelists Luke’s purpose is to show how Jesus is the son of God who has taken on human nature to save us from sin and death. The gospel passage today ends with Jesus instructing his disciples to tell the people, “The Kingdom of God is at hand.” In time that message will change. After Jesus rises from the dead, the apostles will preach Jesus as the incarnation of the Kingdom. As Peter tells the people of Jerusalem, “God raised up his servant and sent him to bless you by turning each of you from your evil ways.”
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