Friday of the Eleventh Week in Ordinary Time
(Matthew 6:19-23)
Some say that if you give a child a choice between a worn dime and shiny penny, she will choose the penny. Perhaps this is true, but my experience of children indicates a different result. Since they have difficulty making choices, children generally want both offerings. A sign of maturity is the ability to choose a goal and to marshal one’s resources to achieve it.
In the gospel today Jesus is calling his disciples to maturity and beyond. He wants them not only to choose between an earthly and a heavenly treasure but to do the good necessary to achieve the latter. Wealth is a fleeting blessing, he would say, where divine love lasts forever. So we are to multiply the love that the Holy Spirit pours into our hearts.
Homilette for Thursday, June 19, 2008
Thursday of the Eleventh Week in Ordinary Time
(Matthew 6:7-15)
Once about thirty years ago Catholics were allowed to experiment with a different version of the Lord’s Prayer. There were no “thy’s” in the new version nor was it said that the Father “art in heaven.” If I remember correctly, the experiment also called for “debts” to be forgiven, not “trespasses,” and that we are not to be put “to the test” rather than not led “into temptation.”
The purpose of the experiment, no doubt, was to enable us to be more conscious of what we are saying when we pray this quintessential Christian prayer. As Jesus in today’s gospel criticizes pagans for babbling, sometimes we may repeat the words of the “Our Father” without paying attention to the words and perhaps not even knowing what some of the words mean.
The experimental version evidently failed to impress on many people the need for changes. Many probably felt the traditional form was so embedded in people’s consciousness that mandating a change would just cause resentment. Still we should be careful not to rattle off the words of the Lord’s Prayer as if they were a magic formula for attracting God’s attention. Rather we should say the words with deliberation contemplating what they mean. To help us appreciate the import of this prayer, we may note that it is strategically spoken by Jesus at the heart of his Sermon on the Mount which forms the heart of Christian teaching.
(Matthew 6:7-15)
Once about thirty years ago Catholics were allowed to experiment with a different version of the Lord’s Prayer. There were no “thy’s” in the new version nor was it said that the Father “art in heaven.” If I remember correctly, the experiment also called for “debts” to be forgiven, not “trespasses,” and that we are not to be put “to the test” rather than not led “into temptation.”
The purpose of the experiment, no doubt, was to enable us to be more conscious of what we are saying when we pray this quintessential Christian prayer. As Jesus in today’s gospel criticizes pagans for babbling, sometimes we may repeat the words of the “Our Father” without paying attention to the words and perhaps not even knowing what some of the words mean.
The experimental version evidently failed to impress on many people the need for changes. Many probably felt the traditional form was so embedded in people’s consciousness that mandating a change would just cause resentment. Still we should be careful not to rattle off the words of the Lord’s Prayer as if they were a magic formula for attracting God’s attention. Rather we should say the words with deliberation contemplating what they mean. To help us appreciate the import of this prayer, we may note that it is strategically spoken by Jesus at the heart of his Sermon on the Mount which forms the heart of Christian teaching.
Homilette for Wednesday, June 18, 2008
Wednesday of the Eleventh Week in Ordinary Time
(II Kings 2:1;6-14)
Most talented college football players probably think of little by way of a career other than playing in the NFL. No doubt they seek the fame of a Brett Favre as well as a million dollar contract. But are they aware of the risks involved? Several former players have died at a relatively young age because of concussions received on the football field. More typical are chronic pain after competing for several seasons. We might ask a similar question of Elisha as he requests of double portion of Elijah’s spirit.
Elijah accomplished amazing feats as God’s spokesperson in Israel, but he also suffered for his prophecy. Once he walked forty days and forty nights to escape execution by King Ahab and his spiteful wife Jezebel. Speaking the word of God – the prophet’s task -- is always a risky business. Ruthless people often have vested interest in silencing God’s word. Jesus suffered as a prophet although he did not speak so much on behalf of God as with the unique authority of God Himself. At one point he told his disciples that he was bound to die in Jerusalem like the prophets.
Some today might consider themselves as prophets. They have a clear vision of and want to speak out for what is right. They might even quote Scripture, the word of God, in doing so. Of course, such action – done judiciously -- is commendable. But it will not be universally appreciated. As with Elijah and Jesus, those who speak out strongly for righteousness are likely to find themselves derided, if not more vehemently persecuted.
(II Kings 2:1;6-14)
Most talented college football players probably think of little by way of a career other than playing in the NFL. No doubt they seek the fame of a Brett Favre as well as a million dollar contract. But are they aware of the risks involved? Several former players have died at a relatively young age because of concussions received on the football field. More typical are chronic pain after competing for several seasons. We might ask a similar question of Elisha as he requests of double portion of Elijah’s spirit.
Elijah accomplished amazing feats as God’s spokesperson in Israel, but he also suffered for his prophecy. Once he walked forty days and forty nights to escape execution by King Ahab and his spiteful wife Jezebel. Speaking the word of God – the prophet’s task -- is always a risky business. Ruthless people often have vested interest in silencing God’s word. Jesus suffered as a prophet although he did not speak so much on behalf of God as with the unique authority of God Himself. At one point he told his disciples that he was bound to die in Jerusalem like the prophets.
Some today might consider themselves as prophets. They have a clear vision of and want to speak out for what is right. They might even quote Scripture, the word of God, in doing so. Of course, such action – done judiciously -- is commendable. But it will not be universally appreciated. As with Elijah and Jesus, those who speak out strongly for righteousness are likely to find themselves derided, if not more vehemently persecuted.
Homilette for Tuesday, June 17, 2008
Tuesday of the Eleventh Week in Ordinary Time
(Mt 5:43-48)
Jesus’ command in the gospel, “’...be perfect, just as your heavenly Father is perfect’” distresses many Christians. They worry that they will have to conduct a neurotic, illusive program to change their lives. Better, they may think, to remain simul iustus et peccator, Martin Luther’s expression to describe the Christian as justified while remaining sinful. “God loves us as we are,” they may say to excuse their unwillingness to change.
We like to think of Jesus as accommodating of our sins and foibles. The gospel stories of Jesus’ eating with prostitutes and tax collectors reassure that he will accept us with our less grievous faults. And surely he does! He does not spurn us because of weakness for pornography, displays of bad temper, or the like. But at the same time he calls us to change our sinful ways. At Baptism or in the Sacrament of Reconciliation he even provides us the power to reform.
Yet we should not be surprised if our transformation is gradual. Human nature, after all, is notoriously habitual. Yet with constant, determined effort we can overcome the meanest of tendencies. In this season when Olympic athletes are closing in on perfection, we might consider ourselves in similar training. In our case, of course, we seek mastery of behavior which wins the prize of a permanent place in the Father’s kingdom.
(Mt 5:43-48)
Jesus’ command in the gospel, “’...be perfect, just as your heavenly Father is perfect’” distresses many Christians. They worry that they will have to conduct a neurotic, illusive program to change their lives. Better, they may think, to remain simul iustus et peccator, Martin Luther’s expression to describe the Christian as justified while remaining sinful. “God loves us as we are,” they may say to excuse their unwillingness to change.
We like to think of Jesus as accommodating of our sins and foibles. The gospel stories of Jesus’ eating with prostitutes and tax collectors reassure that he will accept us with our less grievous faults. And surely he does! He does not spurn us because of weakness for pornography, displays of bad temper, or the like. But at the same time he calls us to change our sinful ways. At Baptism or in the Sacrament of Reconciliation he even provides us the power to reform.
Yet we should not be surprised if our transformation is gradual. Human nature, after all, is notoriously habitual. Yet with constant, determined effort we can overcome the meanest of tendencies. In this season when Olympic athletes are closing in on perfection, we might consider ourselves in similar training. In our case, of course, we seek mastery of behavior which wins the prize of a permanent place in the Father’s kingdom.
Homilette for Monday, June 16, 2008
Monday of the Eleventh Week of Ordinary Time
I Kings 21:1-16
“`Frailty, thy name is woman,’” Hamlet says of his mother Queen Gertrude in Shakespeare’s famous play. Not really. There is certainly nothing frail about Queen Jezebel in the first reading. As her husband King Ahab pouts over not being able to obtain a parcel of land, she devises a scheme to steal it away. Her treachery breaches human law with theft and murder. Then it doubly defies God by having false witnesses swear that they heard poor Naboth curse God. Not frailty but sheer audacity characterizes this dame.
Some may see Jezebel as an archetypal Eve committing the original sin and inducing her husband to likewise offend God. She may also remind us of another Shakespearean female, Lady Macbeth. But we must be careful not to attribute evil to women as if they are not frail but singularly malicious. That does not seem to be the Bible’s perspective as both Adam and Eve together share the forbidden fruit. Likewise, Macbeth is capable of outrage acting alone. Nor does it bear out in contemporary experience where, if anything, masculine crime is more heinous and pervasive. What sin always demonstrates, however, is the human need of redemption. Somehow both men and women must be freed from the burden of guilt attached to their crimes.
“...all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus...,” declares St. Paul in the Letter to the Romans. Christ has freed Jews and Greeks, men and women from the guilt which holds them in sin like a car stuck in mud. We celebrate this redemption now in this Eucharist. Right here he frees us from our wanton desires to possess and to dominate like Ahab and Jezebel.
I Kings 21:1-16
“`Frailty, thy name is woman,’” Hamlet says of his mother Queen Gertrude in Shakespeare’s famous play. Not really. There is certainly nothing frail about Queen Jezebel in the first reading. As her husband King Ahab pouts over not being able to obtain a parcel of land, she devises a scheme to steal it away. Her treachery breaches human law with theft and murder. Then it doubly defies God by having false witnesses swear that they heard poor Naboth curse God. Not frailty but sheer audacity characterizes this dame.
Some may see Jezebel as an archetypal Eve committing the original sin and inducing her husband to likewise offend God. She may also remind us of another Shakespearean female, Lady Macbeth. But we must be careful not to attribute evil to women as if they are not frail but singularly malicious. That does not seem to be the Bible’s perspective as both Adam and Eve together share the forbidden fruit. Likewise, Macbeth is capable of outrage acting alone. Nor does it bear out in contemporary experience where, if anything, masculine crime is more heinous and pervasive. What sin always demonstrates, however, is the human need of redemption. Somehow both men and women must be freed from the burden of guilt attached to their crimes.
“...all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus...,” declares St. Paul in the Letter to the Romans. Christ has freed Jews and Greeks, men and women from the guilt which holds them in sin like a car stuck in mud. We celebrate this redemption now in this Eucharist. Right here he frees us from our wanton desires to possess and to dominate like Ahab and Jezebel.
Subscribe to:
Posts (Atom)