Friday of the Fifteenth Week in Ordinary Time
(Matthew 12:1-8)
Ten years ago Pope John Paul II wrote an apostolic letter entitled, “The Lord’s Day.” In it he tried to awaken Catholics to the glory of reserving one day a week for prayer, family, and renewal. He also challenged the secularizing idea of “weekend” which stretches a day for giving thanks in beloved company into two days or more of fulfilling individual ambitions. The letter is vintage John Paul: human, reflective, and devout.
In the Gospel reading today Jesus provides us with his own reflection on the Sabbath. Of course, for him it is the very end of the week, not its beginning. As in Orthodox Jewish communities today, the Sabbath in Jesus’ time is rigorously regulated: no cooking, no walking beyond what amounts to a kilometer, no jumping or handclapping. Historians tell us that in pre-exilic Israel (i.e., before 586 B.C.) the Sabbath observance was more relaxed and enjoyable. This is Jesus’ own conception as he responds to the Pharisees who claim that his disciples are not Sabbath observant.
Do we feel a twinge of guilt when we head to the mall or go to the office on Sunday? It would not necessarily be unhealthy if we did. It is not that such actions are sinful in themselves. Jesus argues for the necessity of similar deeds by his disciples. But still we should not let Sunday go by without giving primary consideration to Jesus. He is, after all, the “Lord of the Sabbath.”
Homilette for Thursday, July 17, 2008
Thursday of the Fifteenth Week in Ordinary Time
(Matthew 11:28-30)
For good reason people do not want to be slaves. African slaves in America often experienced brutality along with arduous labor. Contemporary slavery exploits women and children who become sex objects for rapacious perverts.
But what if slavery offered a greater freedom than that of not being owned by anyone? Might it not then be acceptable? What if slavery under one person meant freedom from all other sources of domination – internal or external? Might we not want to submit ourselves to it? In mind here is not just free will to do what we believe is right but the ability to act with perfection in every situation. This freedom would be the equivalent in daily life of the freedom of an Olympic gymnast on the parallel bars or that of a virtuoso pianist at the keyboard.
In the gospel today Jesus offers such slavery. He invites us to exchange our willingness to sin for slavery to himself. He does not use the term “slavery,” of course, but speaks of a “yoke.” In biblical times, however, a yoke -- which fastened oxen together for work in the fields -- was considered a metaphor for slavery. Jesus wants us to leave behind our sinfulness in order to make a firm commitment to himself. He will send then send us his Holy Spirit to bring us to perfection. Is his offer not something that we should seriously consider?
(Matthew 11:28-30)
For good reason people do not want to be slaves. African slaves in America often experienced brutality along with arduous labor. Contemporary slavery exploits women and children who become sex objects for rapacious perverts.
But what if slavery offered a greater freedom than that of not being owned by anyone? Might it not then be acceptable? What if slavery under one person meant freedom from all other sources of domination – internal or external? Might we not want to submit ourselves to it? In mind here is not just free will to do what we believe is right but the ability to act with perfection in every situation. This freedom would be the equivalent in daily life of the freedom of an Olympic gymnast on the parallel bars or that of a virtuoso pianist at the keyboard.
In the gospel today Jesus offers such slavery. He invites us to exchange our willingness to sin for slavery to himself. He does not use the term “slavery,” of course, but speaks of a “yoke.” In biblical times, however, a yoke -- which fastened oxen together for work in the fields -- was considered a metaphor for slavery. Jesus wants us to leave behind our sinfulness in order to make a firm commitment to himself. He will send then send us his Holy Spirit to bring us to perfection. Is his offer not something that we should seriously consider?
Homilette for Wednesday, July 16, 2008
Wednesday of the Fifteenth Week in Ordinary Time
(Isaiah 10:5-7;13b-16)
In trying to come to terms with the great evils that have wrecked humankind, some theologians have concluded that God has no power over forces like armies or hurricanes. Rather, they say, God only inspires people to carry out His will like a mother might encourage her children to do the right thing. However, it is hard to square such a weak God with the reading from Isaiah today.
Assyria was a great power during the first third of the millennium before Christ. It conquered the Northern Kingdom of Israel in 721 plundering the cities. Isaiah’s oracle, delivered on God’s behalf, lambasts Assyria for going too far in its demolition of Israel. God intended that it punish Israel for the latter’s many offenses. However, Assyria went beyond all the bounds of humanity in completely destroying the nation. Now, Isaiah predicts, God will call Assyria to account for its excesses. In fact, Babylonia conquered Assyria a hundred years later.
When we suffer, we should call to mind that God is in control of the universe and all that is within it. Although we cannot understand why He allows good people to undergo terrible misfortune, we still can turn to God in prayer for mercy. We should not doubt an instant that God loves us and will come to our assistance.
(Isaiah 10:5-7;13b-16)
In trying to come to terms with the great evils that have wrecked humankind, some theologians have concluded that God has no power over forces like armies or hurricanes. Rather, they say, God only inspires people to carry out His will like a mother might encourage her children to do the right thing. However, it is hard to square such a weak God with the reading from Isaiah today.
Assyria was a great power during the first third of the millennium before Christ. It conquered the Northern Kingdom of Israel in 721 plundering the cities. Isaiah’s oracle, delivered on God’s behalf, lambasts Assyria for going too far in its demolition of Israel. God intended that it punish Israel for the latter’s many offenses. However, Assyria went beyond all the bounds of humanity in completely destroying the nation. Now, Isaiah predicts, God will call Assyria to account for its excesses. In fact, Babylonia conquered Assyria a hundred years later.
When we suffer, we should call to mind that God is in control of the universe and all that is within it. Although we cannot understand why He allows good people to undergo terrible misfortune, we still can turn to God in prayer for mercy. We should not doubt an instant that God loves us and will come to our assistance.
Homilette for Tuesday, July 15, 2008
Memorial of St. Bonaventure, priest
(Matthew 11:20-24)
When Aleksandr Solzhenitsyn returned to Russia after his long exile in the United States, he warmly greeted everyone he met. Some people were scandalized that he could treat as friends former members of the Communist Party. But the wise author corrected his critics. “The line between good and evil,” he said, “is not drawn between nations or parties, but through every human heart.”
As Solzhenitsyn indicates, no group is so completely evil that every member is without honor. We can also confidently assert that no person is so perfectly guiltless that she has no need of reform. In the gospel Jesus condemns self-satisfied people who think of themselves as beyond reproach. Chorazin, Bethsaida, and Capernaum are Jewish towns where Jesus has preached repentance as preparation for the Kingdom of God. He has even worked signs in these places demonstrating that indeed the Kingdom is at hand. But the people have not changed their ways. Perhaps they think that keeping a kosher kitchen is enough to assure God’s favor. Or maybe they judge their non-scandalous sins as sufficient grounds for receiving God.
We Catholic Christians must not make the same mistake. We must not fall back on our baptism or even that we come to daily Mass to resist Jesus’ call to conversion. Yes, grace has put us on our way to God. But there are still obstacles in our way. We must recognize our will to have things our own way, our snubbing our noses at others, and the rest of our failings. Then, we need to ask God’s mercy and accept His grace to change.
(Matthew 11:20-24)
When Aleksandr Solzhenitsyn returned to Russia after his long exile in the United States, he warmly greeted everyone he met. Some people were scandalized that he could treat as friends former members of the Communist Party. But the wise author corrected his critics. “The line between good and evil,” he said, “is not drawn between nations or parties, but through every human heart.”
As Solzhenitsyn indicates, no group is so completely evil that every member is without honor. We can also confidently assert that no person is so perfectly guiltless that she has no need of reform. In the gospel Jesus condemns self-satisfied people who think of themselves as beyond reproach. Chorazin, Bethsaida, and Capernaum are Jewish towns where Jesus has preached repentance as preparation for the Kingdom of God. He has even worked signs in these places demonstrating that indeed the Kingdom is at hand. But the people have not changed their ways. Perhaps they think that keeping a kosher kitchen is enough to assure God’s favor. Or maybe they judge their non-scandalous sins as sufficient grounds for receiving God.
We Catholic Christians must not make the same mistake. We must not fall back on our baptism or even that we come to daily Mass to resist Jesus’ call to conversion. Yes, grace has put us on our way to God. But there are still obstacles in our way. We must recognize our will to have things our own way, our snubbing our noses at others, and the rest of our failings. Then, we need to ask God’s mercy and accept His grace to change.
Homilette for Monday, July 14, 2008
Memorial of Blessed Kateri Tekakwitha, virgin
(Matthew 10:34-11:1)
Last year, a publically funded Spanish radio program broadcasted an essay by a fifteen year-old girl. The girl told how she was in a controversy with her mother because she no longer wanted to be a Catholic. She said that she would like to become a Buddhist because Buddhism is a religion of peace and contemplation. She also commented that she her mother does not practice the Catholicism she preaches. She said that her mother does not go to church but only keeps little altars to saints in the house. The essay concluded with the teen saying that she will remain a Catholic for three more years to keep peace in her house. When she becomes eighteen, however, she promised to join the religion of her choice.
Of course, the saga of the youngster should sadden us. Christianity does not have any vitality for the young girl. She is not moved by the story of Jesus whose compassion, joy, and story-telling will draw the heart of anyone who objectively hears about him. But her mother does not show her Christ by making him a priority of receiving his body and blood in the Eucharist. However, the blame probably does not rest solely with this woman. Surely others – perhaps a crabby priest or maybe sanctimonious relatives – keep the girl from interiorizing the story of Jesus.
Today’s gospel both predicts such conflicts between children and their parents and indicates how the children may be influenced to follow Jesus. When youth hear about Jesus’ love, be it through preachers or apostles or through righteous men and women, they cannot but rebel against their parents when those parents do not live the faith they profess. On the other hand, when parents practice the Christianity they preach, their children come to know Jesus in all his wonder and become grateful to their parents with all their hearts.
(Matthew 10:34-11:1)
Last year, a publically funded Spanish radio program broadcasted an essay by a fifteen year-old girl. The girl told how she was in a controversy with her mother because she no longer wanted to be a Catholic. She said that she would like to become a Buddhist because Buddhism is a religion of peace and contemplation. She also commented that she her mother does not practice the Catholicism she preaches. She said that her mother does not go to church but only keeps little altars to saints in the house. The essay concluded with the teen saying that she will remain a Catholic for three more years to keep peace in her house. When she becomes eighteen, however, she promised to join the religion of her choice.
Of course, the saga of the youngster should sadden us. Christianity does not have any vitality for the young girl. She is not moved by the story of Jesus whose compassion, joy, and story-telling will draw the heart of anyone who objectively hears about him. But her mother does not show her Christ by making him a priority of receiving his body and blood in the Eucharist. However, the blame probably does not rest solely with this woman. Surely others – perhaps a crabby priest or maybe sanctimonious relatives – keep the girl from interiorizing the story of Jesus.
Today’s gospel both predicts such conflicts between children and their parents and indicates how the children may be influenced to follow Jesus. When youth hear about Jesus’ love, be it through preachers or apostles or through righteous men and women, they cannot but rebel against their parents when those parents do not live the faith they profess. On the other hand, when parents practice the Christianity they preach, their children come to know Jesus in all his wonder and become grateful to their parents with all their hearts.
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