Thursday of the Fourteenth Week in Ordinary Time
(Hosea 11:1-4; 8e-9)
“A man had two sons” is a familiar biblical theme. We find it in the story of Adam, Cain, and Abel; of Abraham, Ishmael, and Isaac; of Isaac, Esau and Jacob; and of the “Prodigal Son”. Typically one son pleases the father while the other broods and pouts. Typically again, the father’s love encompasses both sons.
We should also see the theme of a man with two sons running through the course of the whole Bible. God is portrayed as a man with two sons – Israel and Jesus. Jesus, of course, proves himself worthy of the Father’s praise while Israel has demonstrated fickleness in behavior. In the reading from the prophet Hosea today God expresses both tenderness and outrage for His son Israel. Although Israel has continuously betrayed God, He promises to treat this son with mercy not annihilation. God’s love for Israel is played out in sending His faithful son Jesus to his rescue.
God loves each of us as He loves Israel. Never mind that we have sinned, even egregiously. Never mind that we too often brood and pout rather than turn to God in repentance. God not only waits to forgive us but actively seeks us out through Jesus. His words recorded in the gospels call us to righteousness. His grace delivered through the sacraments empowers us to act according to our consciences. We need only to turn to Him for salvation.
Homilette for Wednesday, July 9, 2008
Wednesday of the Fourteenth Week in Ordinary Time
(Matthew 10:1-7)
Matthew begins his gospel with a list of names tracing the lineage of Jesus. He starts with Abraham, the exemplar of faith, and ends with Jesus, the savior of the world. He mentions several women who gave birth to ancestors of Jesus in anomalous circumstances – Tamar, Rahab, Ruth, “the wife of Uriah,” and Mary. We get the idea that God is directing the process that will eventuate in the birth of His son.
In today’s gospel Matthew provides another list of names. These people, in a way, compose a counter to those of the previous list. As the Old Testament figures lead up to Jesus, they will carry Jesus forth to the world as his apostles. In another sense, however, they are similar to the Jesus’ ancestors. They appear as an anomalous group, not very promising to carry out the work of growing an institution. Although they are all Jewish men, they come from a diversity of backgrounds. Once again we have the sense of God directing the process.
We should see ourselves as part of another list of people connected with the two just mentioned. We are spiritual descendants of the ancestors of Jesus receiving through him the faith of Abraham. We are also called by Jesus, like the apostles, to give growth to the Church. Our testimony of both word and example proclaims Jesus as savior and Lord. We may not come from the most promising of backgrounds or may be products of anomalous circumstances but still God guides us to accomplish His purpose.
(Matthew 10:1-7)
Matthew begins his gospel with a list of names tracing the lineage of Jesus. He starts with Abraham, the exemplar of faith, and ends with Jesus, the savior of the world. He mentions several women who gave birth to ancestors of Jesus in anomalous circumstances – Tamar, Rahab, Ruth, “the wife of Uriah,” and Mary. We get the idea that God is directing the process that will eventuate in the birth of His son.
In today’s gospel Matthew provides another list of names. These people, in a way, compose a counter to those of the previous list. As the Old Testament figures lead up to Jesus, they will carry Jesus forth to the world as his apostles. In another sense, however, they are similar to the Jesus’ ancestors. They appear as an anomalous group, not very promising to carry out the work of growing an institution. Although they are all Jewish men, they come from a diversity of backgrounds. Once again we have the sense of God directing the process.
We should see ourselves as part of another list of people connected with the two just mentioned. We are spiritual descendants of the ancestors of Jesus receiving through him the faith of Abraham. We are also called by Jesus, like the apostles, to give growth to the Church. Our testimony of both word and example proclaims Jesus as savior and Lord. We may not come from the most promising of backgrounds or may be products of anomalous circumstances but still God guides us to accomplish His purpose.
Homilette for Tuesday, July 8, 2008
Tuesday of the Fourteenth Week in Ordinary Time
(Matthew 9:32-38)
A popular spiritual director used to say, “All people are good, and all people are hurting.” The biblical stories of creation and of the fall reveal the same truth. God breathes His very life into Adam, and for awhile he and his partner Eve walk with God in Paradise. Then their mistrust of God’s goodness ruptures the friendship. God’s subsequent interrogation reveals that the sin has also fractured their own relationship. Finally, the due punishment breaches the human relationship with nature.
In time some of the closeness with God that the first humans enjoyed is restored. Most notably, God leads the Hebrews through the desert for forty years forging a new covenant between God and humanity. But the people always return to evil ways. Hosea and the other prophets point out the fickleness of God’s people. They put their trust in metal images and scandalously satiate their passions.
Jesus will definitively mend the broken relationship. In today’s gospel passage he enables a deaf mute to speak as he has previously restored the sight of the blind and raised the dead. These events indicate God’s approaching the people in a new way. Jesus’ death on the cross will establish an unbreakable bond between God and humanity. For now Jesus points to the surety of the renewed relationship by urging his disciples to pray to God to supply the needs of the people.
(Matthew 9:32-38)
A popular spiritual director used to say, “All people are good, and all people are hurting.” The biblical stories of creation and of the fall reveal the same truth. God breathes His very life into Adam, and for awhile he and his partner Eve walk with God in Paradise. Then their mistrust of God’s goodness ruptures the friendship. God’s subsequent interrogation reveals that the sin has also fractured their own relationship. Finally, the due punishment breaches the human relationship with nature.
In time some of the closeness with God that the first humans enjoyed is restored. Most notably, God leads the Hebrews through the desert for forty years forging a new covenant between God and humanity. But the people always return to evil ways. Hosea and the other prophets point out the fickleness of God’s people. They put their trust in metal images and scandalously satiate their passions.
Jesus will definitively mend the broken relationship. In today’s gospel passage he enables a deaf mute to speak as he has previously restored the sight of the blind and raised the dead. These events indicate God’s approaching the people in a new way. Jesus’ death on the cross will establish an unbreakable bond between God and humanity. For now Jesus points to the surety of the renewed relationship by urging his disciples to pray to God to supply the needs of the people.
Homilette for Monday, July 7, 2008
Monday of the Fourteenth Week in Ordinary Time
(Matthew 9:18-26)
Rabbi Abraham Heschel taught that humans express sorrow on three levels. On the lowest level, they cry. On the next level, they keep silence. And on the highest level, they turn their sorrow into song. Music gives grief an outlet. For this reason the gospel today notes flute players beside the death bed of the Jewish maiden.
But is the girl really dead? The evangelist wants to show that there is no room for the death of a believer when Jesus, the author of life, is present. It would be like trying to reserve a corner of darkness in a room filled with light. Jesus only has to say the word and the apparently lifeless rises to attention.
We live in a time when death has lost some of its sting. People openly talk of death as a blessing when its alternatives harbor great suffering or nearly unconscious existence. Of course, pain and unconsciousness only indicate impending death. Where Jesus gives new life, there is vigor not misery. His cure of the official’s daughter prefigures the resurrection of the dead at the end of time when Jesus will lift up all his followers to ever more abundant life.
(Matthew 9:18-26)
Rabbi Abraham Heschel taught that humans express sorrow on three levels. On the lowest level, they cry. On the next level, they keep silence. And on the highest level, they turn their sorrow into song. Music gives grief an outlet. For this reason the gospel today notes flute players beside the death bed of the Jewish maiden.
But is the girl really dead? The evangelist wants to show that there is no room for the death of a believer when Jesus, the author of life, is present. It would be like trying to reserve a corner of darkness in a room filled with light. Jesus only has to say the word and the apparently lifeless rises to attention.
We live in a time when death has lost some of its sting. People openly talk of death as a blessing when its alternatives harbor great suffering or nearly unconscious existence. Of course, pain and unconsciousness only indicate impending death. Where Jesus gives new life, there is vigor not misery. His cure of the official’s daughter prefigures the resurrection of the dead at the end of time when Jesus will lift up all his followers to ever more abundant life.
Homilette for Friday, July 4, 2008
Friday of the Thirteenth Week in Ordinary Time
(Amos 8:4-6; 9-12)
What makes a nation great? As we Americans rest on our anniversary of independence, we might ask this question to take pulse of our progress over 232 years.
We need to distinguish material and spiritual indicators of greatness. Certainly, a nation that provides all its people with ample physical resources – food, clothing, housing, medical care – is on a track of greatness. Although some critics charge that parts of our population have low nutrition levels and substandard housing, generally Americans live better than most of the world. This is so even with the country continually opening its doors to impoverished immigrants.
Spiritual indicators of greatness are social virtues that enable people to live together in peace. Adherence to laws, toleration of differences, and willingness to sacrifice for the common good show that a nation has a strong social fabric. In the reading from the prophet Amos today we might note negative examples of other social values. Amos chastises the people of the Northern Kingdom of Israel for disregard of the poor and for dishonesty in business.
Amos further tells the Israelites that one day they will miss the word of God. He means that by ignoring God’s law, found in the Pentateuch, the people will lose their moral compass. The new situation will find them vulnerable to internal turmoil and external domination. “Darkness in broad daylight” is a metaphor for the people forgoing their relationship with God who has always provided the light of wisdom. Sackcloth and shaved heads are signs of slavery to foreign powers.
The United States has not squandered spiritual greatness like ancient Israel. Still there is need for constant vigilance and even present concern. Americans in general have less appreciation now than a generation ago for religion, a critical element of their moral compass. Also, the huge number of Americans incarcerated indicates contempt of law, another crucial part of morality. Finally, young Americans need to ponder the individualism and narcissism which their generation is noted for. These cancers can erode the fibers of social solidarity, also necessary for morality and indicative of national standing.
(Amos 8:4-6; 9-12)
What makes a nation great? As we Americans rest on our anniversary of independence, we might ask this question to take pulse of our progress over 232 years.
We need to distinguish material and spiritual indicators of greatness. Certainly, a nation that provides all its people with ample physical resources – food, clothing, housing, medical care – is on a track of greatness. Although some critics charge that parts of our population have low nutrition levels and substandard housing, generally Americans live better than most of the world. This is so even with the country continually opening its doors to impoverished immigrants.
Spiritual indicators of greatness are social virtues that enable people to live together in peace. Adherence to laws, toleration of differences, and willingness to sacrifice for the common good show that a nation has a strong social fabric. In the reading from the prophet Amos today we might note negative examples of other social values. Amos chastises the people of the Northern Kingdom of Israel for disregard of the poor and for dishonesty in business.
Amos further tells the Israelites that one day they will miss the word of God. He means that by ignoring God’s law, found in the Pentateuch, the people will lose their moral compass. The new situation will find them vulnerable to internal turmoil and external domination. “Darkness in broad daylight” is a metaphor for the people forgoing their relationship with God who has always provided the light of wisdom. Sackcloth and shaved heads are signs of slavery to foreign powers.
The United States has not squandered spiritual greatness like ancient Israel. Still there is need for constant vigilance and even present concern. Americans in general have less appreciation now than a generation ago for religion, a critical element of their moral compass. Also, the huge number of Americans incarcerated indicates contempt of law, another crucial part of morality. Finally, young Americans need to ponder the individualism and narcissism which their generation is noted for. These cancers can erode the fibers of social solidarity, also necessary for morality and indicative of national standing.
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