Monday, XXX Week of Ordinary Time
(Luke 13:10-17)
The way we talk about each of the four evangelists makes one think that we know well who they were. However, we actually have little hard evidence about the background of any gospel writer. None of them puts his or her name to the work. We are dependent on secondary sources appearing decades later to identify these writers. The author of the third gospel is no exception. Although this gospel begins with a bit of autobiography, only second century witnesses tell us that he is Luke, whom Paul calls the “beloved physician” in his Letter to the Colossians.
It is interesting to note that Luke is critical of physicians as sometimes the other evangelists are but is just as hard on lawyers. Earlier in the gospel Luke tells of another woman with a debilitating hemorrhage whom Jesus heals. Unlike Mark writing of the same incident Luke does not mention, at least as recorded in some ancient manuscripts, that the woman spent a small fortune on doctors. More significantly, however, Luke presents Jesus as a beloved physician of body and soul. In the passage today Jesus gently removes the burden that has had a woman bent over for eighteen years. Not quite so gently but just as remarkably he opens the eyes of the synagogue official, a lawyer of sorts quoting the law, to the fact that his interpretation of the Law is punitive not life-enabling.
With the success of modern medicine to cure disease and extend life many have developed a dualistic attitude toward healing. They rely on doctors to take care of their physical health and prayer to attend to their spiritual welfare. Such an outlook misses the religious belief that God is the author of life. He regularly heals our bodies through medical proficiency. We should pray for medical personnel, not necessarily that they convert to Christianity but that they seek truth and goodness in their work. As a matter of fact, we believe that in the quest for truth and virtue they will likely come across traces of the divine.
Homilette for Friday, October 26, 2007
Friday, XXIX Week of Ordinary Time
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats of both artic animals and humans. Most people believe that we humans have triggered the increases by burning too much gasoline in cars and coal in electric power generators. However, a few scientists argue that the earth’s atmosphere heats up naturally every few hundred years or so but then cools down again.
What would Jesus do about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would chastise the people for being keen preceptors of climate but blind to their own faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we don’t seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. We are only fooling ourselves if we think that Jesus cannot be severe with us. We remember the parable about the five foolish virgins who were not around when the bridegroom came back and were wailing outside the wedding banquet. Jesus regularly warns us in the gospels that the something similar could happen to us.
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats of both artic animals and humans. Most people believe that we humans have triggered the increases by burning too much gasoline in cars and coal in electric power generators. However, a few scientists argue that the earth’s atmosphere heats up naturally every few hundred years or so but then cools down again.
What would Jesus do about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would chastise the people for being keen preceptors of climate but blind to their own faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we don’t seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. We are only fooling ourselves if we think that Jesus cannot be severe with us. We remember the parable about the five foolish virgins who were not around when the bridegroom came back and were wailing outside the wedding banquet. Jesus regularly warns us in the gospels that the something similar could happen to us.
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.
(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 Wednesday, October 24, 2007
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.
(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.
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