Wednesday of the Nineteenth Week in Ordinary Time
(Matthew 18:15-20)
Development has been a growth industry for thirty years. Of course, the development that I have in mind has nothing to do with land or cameras but with growing funds for a church or charitable organization. Development advisors make a mantra of the conventional wisdom that in order to receive you have to ask. Often churches and charities are reluctant to beg from individuals because they fear putting them on the spot. But, developers point out, most people want to be asked. Sure some will refuse a direct request, but more people than petitioners imagine are willing to make a contribution to a cause they can believe in.
In the gospel Jesus tells his disciples not to be shy about asking favors. He assures them that he is there to grant their requests. This assurance is juxtaposed to fraternal correction probably because he wants his disciples to give priority to community needs, especially the necessity of unity in truth and love.
Of course, sometimes the Lord does not grant what we request. “What went wrong?” we may then ask ourselves. Did we not pray hard enough? Perhaps we did not believe that God could grant our petition? Rather than accuse ourselves of ill will, we might remember how Jesus prayed and try to do likewise. In Gethsemane when he contemplated the terrible punishment that was about to befall him, he prayed, “...let this cup pass from me; yet not as I will, but as you will.” Disposing ourselves to the divine will does not undercut our request. Rather, it recognizes that God knows best and will take care of us no matter what we have to face.
Homilette for Tuesday, August 12, 2008
Tuesday of the Nineteenth Week in Ordinary Time
(Matthew 18:1-5;10;24)
Pope Benedict recently extended the possibilities of using the so-called Tridentine mass. Many Catholics still remember it as the form of the Eucharist in their youth. Of course, the language of the Tridentine mass is Latin which the priest speaks largely with his back to the congregation. In the old days, the people in the pews never responded to the celebrant’s periodic addresses to them. Rather, they just followed the prayers with a missal or said private prayers while the sacramental action was taking place inside the communion rail.
Some of us may ask why the pope would return to this old form of the mass. One reason is found in the gospel today. As Jesus exhorts his disciples to seek out the one in a hundred sheep who goes astray, so the pope is asking priests to accommodate the relatively small number of Catholics who prefer the old rite. He wants to keep religious-minded people within the Church fold by all legitimate means available.
Perhaps some observations on the Tridentine liturgy are in order. First, there has not been a rush to go back to the old form. Most masses are still celebrated in the now familiar way. Therefore, there is no need to fear that the pope intends to impose an antiquated rite on anyone. Second, some pastors, already overburdened with work, might find that adding a Tridentine mass burdensome. Thus, those who want to worship according to the Tridentine rite may have to find a parish where it is offered. In most American cities this should not prove too inconvenient. And third, all Catholics might experiment with the older rite. Perhaps now that they are familiar with all the parts of the Eucharist, the faithful can appreciate the phonetic beauty of Latin and the aesthetics of all the congregation facing in the direction of the rising sun while praying to God.
(Matthew 18:1-5;10;24)
Pope Benedict recently extended the possibilities of using the so-called Tridentine mass. Many Catholics still remember it as the form of the Eucharist in their youth. Of course, the language of the Tridentine mass is Latin which the priest speaks largely with his back to the congregation. In the old days, the people in the pews never responded to the celebrant’s periodic addresses to them. Rather, they just followed the prayers with a missal or said private prayers while the sacramental action was taking place inside the communion rail.
Some of us may ask why the pope would return to this old form of the mass. One reason is found in the gospel today. As Jesus exhorts his disciples to seek out the one in a hundred sheep who goes astray, so the pope is asking priests to accommodate the relatively small number of Catholics who prefer the old rite. He wants to keep religious-minded people within the Church fold by all legitimate means available.
Perhaps some observations on the Tridentine liturgy are in order. First, there has not been a rush to go back to the old form. Most masses are still celebrated in the now familiar way. Therefore, there is no need to fear that the pope intends to impose an antiquated rite on anyone. Second, some pastors, already overburdened with work, might find that adding a Tridentine mass burdensome. Thus, those who want to worship according to the Tridentine rite may have to find a parish where it is offered. In most American cities this should not prove too inconvenient. And third, all Catholics might experiment with the older rite. Perhaps now that they are familiar with all the parts of the Eucharist, the faithful can appreciate the phonetic beauty of Latin and the aesthetics of all the congregation facing in the direction of the rising sun while praying to God.
Homilette for Monday, August 11, 2008
Memorial of St. Clare, virgin
(Matthew 17:22-27)
Justice is the virtue by which we give to each person his or her due. It is absolutely essential for harmonious social life. Love is the virtue by which we join ourselves spiritually if not physically to others. Family life would be inconceivable without it. Both virtues have natural and supernatural dimensions. Natural justice, for example, assures that we compensate properly the person who works for us. Supernatural justice moves us to secure the rights of all people, whether or not we owe them anything personally. Pursuing supernatural justice, which is bestowed only through God’s grace, we merit everlasting life.
Parents, of course, love their children. Because they naturally identify their children’s welfare with their own, they make it a priority. Supernatural love moves people to identify with and to seek the good for God and others, beyond family and friends. We see supernatural love operative in the life of St. Clare of Assisi who exhausted herself in prayer and charitable works.
The gospel today presents a negative instance of natural justice and a positive instance of supernatural love. Jesus instructs Peter that justice does require him to pay the temple tax because he is the son of God for whom the temple is constructed. However, because supernatural love moves him not to give scandal to the tax collectors, Jesus provides for the paying of the tax. In paying the tax voluntarily, Jesus demonstrates in a rather banal way that he is indeed of divine origin.
(Matthew 17:22-27)
Justice is the virtue by which we give to each person his or her due. It is absolutely essential for harmonious social life. Love is the virtue by which we join ourselves spiritually if not physically to others. Family life would be inconceivable without it. Both virtues have natural and supernatural dimensions. Natural justice, for example, assures that we compensate properly the person who works for us. Supernatural justice moves us to secure the rights of all people, whether or not we owe them anything personally. Pursuing supernatural justice, which is bestowed only through God’s grace, we merit everlasting life.
Parents, of course, love their children. Because they naturally identify their children’s welfare with their own, they make it a priority. Supernatural love moves people to identify with and to seek the good for God and others, beyond family and friends. We see supernatural love operative in the life of St. Clare of Assisi who exhausted herself in prayer and charitable works.
The gospel today presents a negative instance of natural justice and a positive instance of supernatural love. Jesus instructs Peter that justice does require him to pay the temple tax because he is the son of God for whom the temple is constructed. However, because supernatural love moves him not to give scandal to the tax collectors, Jesus provides for the paying of the tax. In paying the tax voluntarily, Jesus demonstrates in a rather banal way that he is indeed of divine origin.
Homilette for Friday, August 8, 2008
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.”
(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.
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