Memorial of St. Dominic, priest
(Matthew 16:24-28)
When William Jefferson Clinton was first inaugurated President of the United States, his wife Hillary was wearing a cross on a chain around her neck. Radio commentators asked whether the cross was an appropriate symbol on such a civic occasion. A more poignant question would have been whether Mrs. Clinton knew the significance of her jewelry.
In the gospel Jesus tells us that to be his disciples we must take up our cross and follow him. Wearing a cross signifies that we have accepted the terms. As his disciples, everyday we will encounter challenges because we are opting for self-denial which goes against our hard-wired fallen human nature. Sometimes – like when the cross demands that we give up the possibility of marriage to someone we are exceptionally fond of – it will seem too much to bear. But, of course, we can always count on Jesus himself to help us carry it.
It seems that St. Dominic never flinched in carrying his cross. His followers saw him as both austere and amiable. He would stay up all night praying on the floor of the Dominican basilica in Rome. However, such piety did not leave him too weary the next day to graciously encourage his brother friars. Several witnesses summed up Dominic’s virtue by testifying in his Acts of Canonization, “He spoke only of God or to God.”
Homilette for Thursday, August 7, 2008
Thursday of the Eighteenth Week in Ordinary Time
(Matthew 16:13-23)
We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself, the Son of Man; that is, the human who does God’s work. The question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?
Peter thinks that being the son of God, Jesus will not have to suffer. Like the son of a king will never be served a lousy meal, Jesus -- in Peter’s mind -- will never suffer at human hands. Perhaps we, like Peter, cringe at the thought of God’s son undergoing one of the cruelest forms of execution in history! But Jesus must suffer or he would not be doing God’s work. Through Jesus’ suffering God extends to every human the offer of salvation.
Humans experience salvation by recognizing Jesus as the one who died for them. This recognition is not a simple “I believe” if asked about Christ. No, it entails suffering with Jesus when we are called to it as all humans are and no human likes. But now we can accept suffering calmly. It is something like primitive humans’ controlling fire. For a long time, humans reeled from fire’s intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it gives rise to our salvation.
(Matthew 16:13-23)
We have heard the central question of this gospel passage many times. Perhaps we remember Peter’s answer as if it were our telephone number. But can we appreciate its implications? “Who do people say the Son of Man is?” Jesus asks. Of course, he is talking about himself, the Son of Man; that is, the human who does God’s work. The question asks, “What more is Jesus?” Peter gives the answer that we all know. He is “the Christ, the Son of the living God.” Now what does this mean?
Peter thinks that being the son of God, Jesus will not have to suffer. Like the son of a king will never be served a lousy meal, Jesus -- in Peter’s mind -- will never suffer at human hands. Perhaps we, like Peter, cringe at the thought of God’s son undergoing one of the cruelest forms of execution in history! But Jesus must suffer or he would not be doing God’s work. Through Jesus’ suffering God extends to every human the offer of salvation.
Humans experience salvation by recognizing Jesus as the one who died for them. This recognition is not a simple “I believe” if asked about Christ. No, it entails suffering with Jesus when we are called to it as all humans are and no human likes. But now we can accept suffering calmly. It is something like primitive humans’ controlling fire. For a long time, humans reeled from fire’s intensity and feared its power. But then they saw that they might use it for cooking, farming, and keeping warm. We do not look for suffering and pray that the suffering that comes our way is not beyond our strength. But we accept it knowing that endured in solidarity with Jesus, it gives rise to our salvation.
Homilette for Wednesday, August 6, 2008
The Feast of the Transfiguration
(Matthew 17:1-9)
In 1987, the first President George Bush sounded dismissive responding to a suggestion that he change focus from short to long-term objectives. With a phrase that has been much criticized, then Vice-President Bush reacted to the idea by saying, “Oh, the vision thing.” A hopeful vision, however, has carried different peoples through periods of suffering. African-Americans, for example, bore the often violent reciprocations to their quest for human dignity by “keep(ing) their eyes on the prize.” An often quoted proverb sums up the need for vision, “Without a vision, the people will perish” (Proverbs 29:18).
In the gospel today Jesus’ leading disciples see a vision of his resurrected glory. They shrink in awe as Jesus is transfigured from his usual visage to a heavenly figure. Together with the affirmation of Jesus’ favorable sonship by the voice from the cloud, the transfiguration assures the disciples of Jesus’ divine mission. This vision will sustain their faith in him as Jesus suffers crucifixion and then as they undergo persecution preaching his name.
It is critical for our salvation that we likewise keep in mind the vision of the transfiguration. Some people would leave Jesus as a wise and holy man to be admired. There is no doubt about his virtue. But Jesus, as the transfiguration demonstrates, is further the everlasting son of God to be followed to the end. As his unjust execution leads to a glorious resurrection, our suffering in communion with Jesus will serve as a gateway to eternal life.
(Matthew 17:1-9)
In 1987, the first President George Bush sounded dismissive responding to a suggestion that he change focus from short to long-term objectives. With a phrase that has been much criticized, then Vice-President Bush reacted to the idea by saying, “Oh, the vision thing.” A hopeful vision, however, has carried different peoples through periods of suffering. African-Americans, for example, bore the often violent reciprocations to their quest for human dignity by “keep(ing) their eyes on the prize.” An often quoted proverb sums up the need for vision, “Without a vision, the people will perish” (Proverbs 29:18).
In the gospel today Jesus’ leading disciples see a vision of his resurrected glory. They shrink in awe as Jesus is transfigured from his usual visage to a heavenly figure. Together with the affirmation of Jesus’ favorable sonship by the voice from the cloud, the transfiguration assures the disciples of Jesus’ divine mission. This vision will sustain their faith in him as Jesus suffers crucifixion and then as they undergo persecution preaching his name.
It is critical for our salvation that we likewise keep in mind the vision of the transfiguration. Some people would leave Jesus as a wise and holy man to be admired. There is no doubt about his virtue. But Jesus, as the transfiguration demonstrates, is further the everlasting son of God to be followed to the end. As his unjust execution leads to a glorious resurrection, our suffering in communion with Jesus will serve as a gateway to eternal life.
Homilette for Tuesday, August 5, 2008
Tuesday of the Eighteenth Week in Ordinary Time
(Jeremiah 30:1-2;12-15;18-22)
Society yearns for a savior. Not only religious people but, on a gut level, the common person know that humans cannot achieve happiness alone. For this reason “Hellboy II” has smashed box offices around the country this summer. The protagonist, who is deliberately portrayed as a Christ figure, saves humanity from Prince Nuada, the personification of evil. But Hellboy is an erratic savior. Although he performs heroic deeds, he also sets a poor example by cohabitating with his girlfriend. Even if Hellboy were historic, he would hardly be one to imitate.
Of course, humanity already has a savior – a historic person who has not only conquered sin and death but has left a legacy of wisdom. The world needs to turn to him and not be charmed by fantastic imitations conforming to contemporary social whims.
In the reading from Jeremiah today we hear again of the need for salvation. The prophet speaks on God’s behalf of the people’s egregious sins. They are completely incapable of repairing their fate. God, however, shows Himself as ever merciful. He will restore their peace and make them, once again, his people. We believe that God has fulfilled this prophecy in Jesus Christ. For this reason we devote ourselves to following Christ’s wisdom.
(Jeremiah 30:1-2;12-15;18-22)
Society yearns for a savior. Not only religious people but, on a gut level, the common person know that humans cannot achieve happiness alone. For this reason “Hellboy II” has smashed box offices around the country this summer. The protagonist, who is deliberately portrayed as a Christ figure, saves humanity from Prince Nuada, the personification of evil. But Hellboy is an erratic savior. Although he performs heroic deeds, he also sets a poor example by cohabitating with his girlfriend. Even if Hellboy were historic, he would hardly be one to imitate.
Of course, humanity already has a savior – a historic person who has not only conquered sin and death but has left a legacy of wisdom. The world needs to turn to him and not be charmed by fantastic imitations conforming to contemporary social whims.
In the reading from Jeremiah today we hear again of the need for salvation. The prophet speaks on God’s behalf of the people’s egregious sins. They are completely incapable of repairing their fate. God, however, shows Himself as ever merciful. He will restore their peace and make them, once again, his people. We believe that God has fulfilled this prophecy in Jesus Christ. For this reason we devote ourselves to following Christ’s wisdom.
Homilette for Monday, August 4, 2008
Memorial of Saint John Mary Vianney, priest
(Matthew 14:22-36)
George Bernanos’ novel Diary of a Country Priest portrays the life of St. John Vianney. Toward its conclusion, when the priest knows that his death is imminent, he says, “What does it matter, grace is everywhere.” His sanctity assures him that death is no obstacle for the grace of Christ. Rather, that grace will lift him through death like an airplane soaring through a dark cloud into the light of the stratosphere.
Jesus’ disciples in the boat being tossed about by the tempest have not fully learned about grace. Without Jesus physically present they fear that they will perish in the sea. Jesus is never far away, however, and his saving grace surrounds them. They must only trust in him like the sick coming to him for a cure. He is ready to save them.
Matthew, the evangelist, seems to have a symbolic intent in relating this episode. The disciples in a boat without Jesus present may be the Church after the resurrection, now as well as 1950 years ago. The darkness of night has always been associated with evil, and along with the turbulent waters it appears as death-dealing. Church-members must grasp the lesson of grace. We have only to trust in Christ, and his grace will see us through any turmoil.
(Matthew 14:22-36)
George Bernanos’ novel Diary of a Country Priest portrays the life of St. John Vianney. Toward its conclusion, when the priest knows that his death is imminent, he says, “What does it matter, grace is everywhere.” His sanctity assures him that death is no obstacle for the grace of Christ. Rather, that grace will lift him through death like an airplane soaring through a dark cloud into the light of the stratosphere.
Jesus’ disciples in the boat being tossed about by the tempest have not fully learned about grace. Without Jesus physically present they fear that they will perish in the sea. Jesus is never far away, however, and his saving grace surrounds them. They must only trust in him like the sick coming to him for a cure. He is ready to save them.
Matthew, the evangelist, seems to have a symbolic intent in relating this episode. The disciples in a boat without Jesus present may be the Church after the resurrection, now as well as 1950 years ago. The darkness of night has always been associated with evil, and along with the turbulent waters it appears as death-dealing. Church-members must grasp the lesson of grace. We have only to trust in Christ, and his grace will see us through any turmoil.
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