Wednesday of the Ninth Week in Ordinary Time
(II Timothy 1:1-3; 6-12)
As we are about to begin the Jubilee Year of St. Paul, let us take a look at the first reading. The Second Letter to Timothy comprises one of the three so-called Pastoral Epistles. Biblicists have conferred this distinction because these letters deal with pastoral problems of the early Church. Because the problems appear to be related to times after the death of St. Paul, most biblicists believe them to be pseudonymous. That is, they were written by a person or persons other than Paul of Tarsus. The present letter, however, does not touch on pastoral problems to the same extent as I Timothy and Titus, the other two pastorals. For this reason it is regarded as written earlier than the other two and possibly containing historical data regarding Paul’s final days.
Pseudonymous or not, II Timothy has helped form the popular idea of Paul as a tireless apostle. Toward the end of the letter, it pictures Paul describing his struggle for authenticity: “I have competed well; I have finished the race; I have kept the faith.” No doubt, these words have inspired many Christians to hold on to virtue until the end. Today’s passage should likewise inspire us to exert ourselves on behalf of Christ. Paul is said to prod Timothy to stir into flame the gift of God received through the imposition of hands. Although the gift here is probably related to Ordination, we can also think of it as dealing with Confirmation. We have been sealed by the Holy Spirit to arrest vice and to bring about justice. This requires ceaseless effort that often leaves us exhausted. So from time to time we must rekindle the flame of the Holy Spirit in our hearts.
Homilette for Tuesday, June 3, 2008
Memorial of Saint Charles Lwanga and his companions, martyrs
(Mark 12:13-17)
Jesus may have had only taxes in mind when he told the Pharisees and Herodians to pay Caesar his due, but certainly obligations to government extend beyond that. We should take interest in public affairs, obey laws, take our turn serving on juries, and vote with conscience. In this election year citizens let us reflect a moment on this last responsibility.
To quip, “Don’t vote; it only encourages them,” is perhaps as old as teens are rebellious. We have a civil if not a sacred duty to participate in elections. There may be times when not casting a ballot demonstrates one’s unambiguous intentions. But such a voter strike is normally well-organized and called to confront serious political disorder like the current outrage in Zimbabwe.
We should vote for candidates we think will best serve the common good. This means that we look beyond those who promise us the most reward financially to those who will best contribute to a just society. Character – a life dominated by virtue – is an important indication of candidates’ potential as are their positions on issues and their past performance.
Candidates this year will debate many critical issues. Their ideas on how to improve the broken immigration system and the hemorrhaging health care system deserve attention. But two other issues take priority because of their profound negative consequences on society. We should give preponderant weight to how candidates will stop the destruction of prenatal life and will preserve the understanding of marriage as a sacred relationship between a woman and a man. These are emotionally-charged questions so we need leaders with sensitivity as well as effectiveness. But above all they have to do what is right and convince the public of the justice for their actions.
(Mark 12:13-17)
Jesus may have had only taxes in mind when he told the Pharisees and Herodians to pay Caesar his due, but certainly obligations to government extend beyond that. We should take interest in public affairs, obey laws, take our turn serving on juries, and vote with conscience. In this election year citizens let us reflect a moment on this last responsibility.
To quip, “Don’t vote; it only encourages them,” is perhaps as old as teens are rebellious. We have a civil if not a sacred duty to participate in elections. There may be times when not casting a ballot demonstrates one’s unambiguous intentions. But such a voter strike is normally well-organized and called to confront serious political disorder like the current outrage in Zimbabwe.
We should vote for candidates we think will best serve the common good. This means that we look beyond those who promise us the most reward financially to those who will best contribute to a just society. Character – a life dominated by virtue – is an important indication of candidates’ potential as are their positions on issues and their past performance.
Candidates this year will debate many critical issues. Their ideas on how to improve the broken immigration system and the hemorrhaging health care system deserve attention. But two other issues take priority because of their profound negative consequences on society. We should give preponderant weight to how candidates will stop the destruction of prenatal life and will preserve the understanding of marriage as a sacred relationship between a woman and a man. These are emotionally-charged questions so we need leaders with sensitivity as well as effectiveness. But above all they have to do what is right and convince the public of the justice for their actions.
Homilette for Monday, June 2, 2008
Monday of the Ninth Week of Ordinary Time
(Mark 12:1-12)
Philosophers debate the existence of God by telling the story of two men who come to a clearing in the jungle with many beautiful flowers. One of the men says that a gardener must have planted the flowers. The other disagrees saying that they are wild flowers. So they decide to experiment by waiting around to see if a gardener appears. After a couple of days without anyone coming to tend the garden, the man who proposed that a gardener planted the flowers says that the gardener must be invisible.
God, for those of us who believe, is the invisible gardener who created the world and all its contents. Atheists say “no,” there is no invisible gardener but only an imaginary one existing in the minds of believers. In the gospel Jesus tells us that there is indeed a gardener. The vineyard Jesus mentions is like a garden, and God is the one who planted it. Therefore, God has a right to demand that the vineyard’s caretakers produce fruit for Him. Of course, generally we understand Jesus’ vineyard as the earth and the fruit which God expects as justice and peace. But we might see the vineyard as the physical environment which we are to care for. We must not pollute it, wantonly kill its creatures, or wastefully deplete its resources. The Book of Genesis underlines this responsibility by saying, “God then took the man and settled him in the garden of Eden to cultivate and care for it” (Genesis 2:15).
Obviously, one does not have to believe that God is the invisible gardener to care for the environment. But we who do so believe should become environmentalists. We might also question how people arguing that God is but an imaginary gardener would defend the universal need to care for the earth which is felt so strongly today.
(Mark 12:1-12)
Philosophers debate the existence of God by telling the story of two men who come to a clearing in the jungle with many beautiful flowers. One of the men says that a gardener must have planted the flowers. The other disagrees saying that they are wild flowers. So they decide to experiment by waiting around to see if a gardener appears. After a couple of days without anyone coming to tend the garden, the man who proposed that a gardener planted the flowers says that the gardener must be invisible.
God, for those of us who believe, is the invisible gardener who created the world and all its contents. Atheists say “no,” there is no invisible gardener but only an imaginary one existing in the minds of believers. In the gospel Jesus tells us that there is indeed a gardener. The vineyard Jesus mentions is like a garden, and God is the one who planted it. Therefore, God has a right to demand that the vineyard’s caretakers produce fruit for Him. Of course, generally we understand Jesus’ vineyard as the earth and the fruit which God expects as justice and peace. But we might see the vineyard as the physical environment which we are to care for. We must not pollute it, wantonly kill its creatures, or wastefully deplete its resources. The Book of Genesis underlines this responsibility by saying, “God then took the man and settled him in the garden of Eden to cultivate and care for it” (Genesis 2:15).
Obviously, one does not have to believe that God is the invisible gardener to care for the environment. But we who do so believe should become environmentalists. We might also question how people arguing that God is but an imaginary gardener would defend the universal need to care for the earth which is felt so strongly today.
Homilette for Friday, May 30, 2008
Solemnity of the Most Sacred Heart of Jesus
(Matthew 11:25-30)
With all the attention given to computer learning we might think that human teachers are becoming obsolete. But, of course, that is far from the case. As helpful as computers are, students need a person to assist them in acquiring knowledge. They have questions that computers cannot understand and difficulties that only human intuition can ascertain.
In the gospel today Matthew presents Jesus as the “teacher of the ages.” Jesus’ meekness and humility will not reject anyone. He does not say one thing and do another but instructs followers to learn by following his example. The yoke that he lays on apprentices – the lessons he gives them to follow – are not rigorous. They only have to love another as he loves all.
The heart of Jesus, pierced but aflame, symbolizes all the richness of this gospel nugget. Its ardor reaches all people without exception. Its woundedness knows the trials of the weak who, in some ways and at some times, include everyone. It invites each one of us to enter its chambers where we might be renewed for the long journey heavenward.
(Matthew 11:25-30)
With all the attention given to computer learning we might think that human teachers are becoming obsolete. But, of course, that is far from the case. As helpful as computers are, students need a person to assist them in acquiring knowledge. They have questions that computers cannot understand and difficulties that only human intuition can ascertain.
In the gospel today Matthew presents Jesus as the “teacher of the ages.” Jesus’ meekness and humility will not reject anyone. He does not say one thing and do another but instructs followers to learn by following his example. The yoke that he lays on apprentices – the lessons he gives them to follow – are not rigorous. They only have to love another as he loves all.
The heart of Jesus, pierced but aflame, symbolizes all the richness of this gospel nugget. Its ardor reaches all people without exception. Its woundedness knows the trials of the weak who, in some ways and at some times, include everyone. It invites each one of us to enter its chambers where we might be renewed for the long journey heavenward.
Homilette for Thursday, May 29
Thursday of the Eighth Week in Ordinary Time
(Mark 10:46-52)
Pope Benedict has called Jesus the “pearl of great price.” In other words, Jesus is the gospel treasure for which we are wise to give up all we have. He provides us not just subsistence but life in abundance. His Spirit brightens our darkest days in this world, and he personally brings us across the abyss of death into a realm of delight.
The blind Bartimaeus realizes Jesus’ overwhelming value in the gospel today. We see Bartimaeus sitting on the ground with his cloak spread out to catch alms tossed by passers-by. When Jesus calls him, Bartimaeus throws his cloak aside with any and all coins that have accumulated. He knows that Jesus can provide the power to render unnecessary begging for pittances.
Jesus gives Bartimaesus his sight which is gospel shorthand for faith. Bartimeaus can see more than colors, he can perceive that Jesus is the one to follow the rest of his life. The passage is quite explicit: Bartimaeus “followed (Jesus) on the way.” Jesus, of course, is on his way to Jerusalem where he will be crucified. His followers will also be persecuted, but no matter. Just as Jesus, they will be ushered pass the abyss of death into a realm of delight.
(Mark 10:46-52)
Pope Benedict has called Jesus the “pearl of great price.” In other words, Jesus is the gospel treasure for which we are wise to give up all we have. He provides us not just subsistence but life in abundance. His Spirit brightens our darkest days in this world, and he personally brings us across the abyss of death into a realm of delight.
The blind Bartimaeus realizes Jesus’ overwhelming value in the gospel today. We see Bartimaeus sitting on the ground with his cloak spread out to catch alms tossed by passers-by. When Jesus calls him, Bartimaeus throws his cloak aside with any and all coins that have accumulated. He knows that Jesus can provide the power to render unnecessary begging for pittances.
Jesus gives Bartimaesus his sight which is gospel shorthand for faith. Bartimeaus can see more than colors, he can perceive that Jesus is the one to follow the rest of his life. The passage is quite explicit: Bartimaeus “followed (Jesus) on the way.” Jesus, of course, is on his way to Jerusalem where he will be crucified. His followers will also be persecuted, but no matter. Just as Jesus, they will be ushered pass the abyss of death into a realm of delight.
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