Feast of the Nativity of the Blessed Virgin Mary
Once, a woman about to complete her sixty-fourth year said that she did not want to celebrate her birthday. “Why?” we might have asked. She would have answered that she did not want to grow older. Although the woman is really a fine person, she still exhibits a little vanity. She sees growing old as a fault of which there is no need to remember, much less to remind others.
The root difficulty is that many think a birthday is all about the person who was born on that day. Sure, we focus on the person by bringing gifts and greetings that suggest her or his significance. But a birthday has a grander purpose. It makes room for recognition of all the blessings bestowed on the focus person. It calls to celebration the person’s family and friends who helped make the person what she or he is. Most of all, a birthday gives the person special opportunity to thank God for the gift of life. An elderly person, therefore, should celebrate all the more since she or he has accumulated many reasons to thank God.
Today we celebrate the Birth of Mary. She would be the first to deflect attention from herself to others. In Luke’s gospel, after her kinswoman Elizabeth calls her “blessed,” Mary acknowledges to whom praise is really due. “My soul proclaims the greatness of the Lord...” she says in perfect candor. As participants in Mary’s celebration today we both thank God for accomplishing our salvation through Mary’s motherhood and thank Mary for accepting God’s grace so selflessly.
Homilette for Friday, September 5, 2008
Friday of the Twenty-second Week in Ordinary Time
(I Corinthians 4:1-5)
The Harvard economist Joseph Schumpeter once observed that one servant is worth a thousand gadgets. Blackberries, I-Pods, and electric massagers may enhance satisfaction, but they hardly replace a loyal, competent servant. In the reading from I Corinthians today, Paul shares some insights into the Lord’s service.
The “us” to whom Paul refers as Christ’s servants is not meant to be all Christians, but those like himself who minister to the community. In Paul’s mind ministers directly serve Christ, not the people. This means that they take orders from the Lord and not from the faithful among whom they work. Of course, by not subjecting himself or herself to human authority, the minister risks becoming arrogant and autocratic. Paul, however, finds a safeguard in the criterion of trustworthiness. A true servant of Christ will prove himself or herself faultless in conduct and reliable in the execution of duty.
When servants of Christ fail the test – be it through extramarital sex, misappropriation of funds, or child abuse -- they give scandal to church members and, indeed, the world. They also will incur a stricter judgment than others from Christ when he comes in glory. In the passage today Paul seems to imply (but he can hardly mean) that the faithful are to look the other way when they see serious wrong-doing by their ministers. However, he certainly does intend that church members refrain from groundless criticism regarding Christ's servants.
(I Corinthians 4:1-5)
The Harvard economist Joseph Schumpeter once observed that one servant is worth a thousand gadgets. Blackberries, I-Pods, and electric massagers may enhance satisfaction, but they hardly replace a loyal, competent servant. In the reading from I Corinthians today, Paul shares some insights into the Lord’s service.
The “us” to whom Paul refers as Christ’s servants is not meant to be all Christians, but those like himself who minister to the community. In Paul’s mind ministers directly serve Christ, not the people. This means that they take orders from the Lord and not from the faithful among whom they work. Of course, by not subjecting himself or herself to human authority, the minister risks becoming arrogant and autocratic. Paul, however, finds a safeguard in the criterion of trustworthiness. A true servant of Christ will prove himself or herself faultless in conduct and reliable in the execution of duty.
When servants of Christ fail the test – be it through extramarital sex, misappropriation of funds, or child abuse -- they give scandal to church members and, indeed, the world. They also will incur a stricter judgment than others from Christ when he comes in glory. In the passage today Paul seems to imply (but he can hardly mean) that the faithful are to look the other way when they see serious wrong-doing by their ministers. However, he certainly does intend that church members refrain from groundless criticism regarding Christ's servants.
Homilette for Thursday, September 4, 2008
Thursday of the Twenty-second Week in Ordinary Time
(Luke 5:1-11)
Pope John Paul II made a mighty impression on Washington Post reporter Haynes Johnson during the papal visit in 1979. Although the newsman had covered events and personalities for decades, Johnson was swept away by the pope’s energy, message, and sense of mission. A confirmed Protestant, he simply stood in awe of the Catholic hierarch.
In the gospel today Peter shows an even great wonder for Jesus than Haynes Johnson’s for Pope John Paul. When he sees the tremendous catch of fish made at Jesus’ command, Peter prostrates before him. A commentator notes how Peter does not respond to Jesus as a fisherman saying, “’Why didn’t I know where the fish were?’” but as a human being before one whom he recognizes as Lord. Like the prophet Isaiah at his call or like any one human experiencing the holy, Peter must confess his unworthiness.
In our attempt to understand Jesus as human, we often miss the fundamental insight of the apostles and the gospels. Jesus certainly was subject to human limitations, but his co-existing divine nature enabled him to stand out as Lord of the universe. Only as such does following him today make sense. The gospel states that Peter and company “left everything and followed him.” We have to at least leave behind our wanton desires in our following.
(Luke 5:1-11)
Pope John Paul II made a mighty impression on Washington Post reporter Haynes Johnson during the papal visit in 1979. Although the newsman had covered events and personalities for decades, Johnson was swept away by the pope’s energy, message, and sense of mission. A confirmed Protestant, he simply stood in awe of the Catholic hierarch.
In the gospel today Peter shows an even great wonder for Jesus than Haynes Johnson’s for Pope John Paul. When he sees the tremendous catch of fish made at Jesus’ command, Peter prostrates before him. A commentator notes how Peter does not respond to Jesus as a fisherman saying, “’Why didn’t I know where the fish were?’” but as a human being before one whom he recognizes as Lord. Like the prophet Isaiah at his call or like any one human experiencing the holy, Peter must confess his unworthiness.
In our attempt to understand Jesus as human, we often miss the fundamental insight of the apostles and the gospels. Jesus certainly was subject to human limitations, but his co-existing divine nature enabled him to stand out as Lord of the universe. Only as such does following him today make sense. The gospel states that Peter and company “left everything and followed him.” We have to at least leave behind our wanton desires in our following.
Homilette for Wednesday, September 3, 2008
Memorial of Saint Gregory the Great, pope and doctor of the Church
(Luke 4:38-44)
When Jesus retreats to a deserted place, we may conclude that he is going there to pray. However, the evangelist Luke has a different scenario in mind. The devil tempted Jesus in a desert place earlier in the gospel. Here the people come to tempt him again.
Jesus has successfully met the people’s needs. He spoke with an authority that left them astonished. He also cast out their maddening demons and cured their various types of diseases. Who wouldn’t want such a prophet to stay among them? The gospel does not mention how the people try to prevent Jesus from leaving them, but we can imagine them making offers difficult to refuse. They may tempt him with a life-tenure as rabbi of their synagogue. Or perhaps they propose the hand in marriage of the beautiful daughter of the town’s richest merchant! These kinds of deals would at least interest many of us.
But Jesus knows that he is no local teacher. No, he has come to tell the world about the Kingdom of God, indeed to inaugurate it with words, deeds, and ultimately with his life. He is not to be deterred by temptations of power, pleasure, or prestige. Jesus presents us here with an example and an assurance. We must know what we are about as Christians in the world and not let ourselves be led astray by temptations. There should be very little, if any at all, of following one’s fancy among us. Equally helpful, Jesus assures us that he has come to save us and will not allow anything to stop that from happening.
(Luke 4:38-44)
When Jesus retreats to a deserted place, we may conclude that he is going there to pray. However, the evangelist Luke has a different scenario in mind. The devil tempted Jesus in a desert place earlier in the gospel. Here the people come to tempt him again.
Jesus has successfully met the people’s needs. He spoke with an authority that left them astonished. He also cast out their maddening demons and cured their various types of diseases. Who wouldn’t want such a prophet to stay among them? The gospel does not mention how the people try to prevent Jesus from leaving them, but we can imagine them making offers difficult to refuse. They may tempt him with a life-tenure as rabbi of their synagogue. Or perhaps they propose the hand in marriage of the beautiful daughter of the town’s richest merchant! These kinds of deals would at least interest many of us.
But Jesus knows that he is no local teacher. No, he has come to tell the world about the Kingdom of God, indeed to inaugurate it with words, deeds, and ultimately with his life. He is not to be deterred by temptations of power, pleasure, or prestige. Jesus presents us here with an example and an assurance. We must know what we are about as Christians in the world and not let ourselves be led astray by temptations. There should be very little, if any at all, of following one’s fancy among us. Equally helpful, Jesus assures us that he has come to save us and will not allow anything to stop that from happening.
Homilette for Tuesday, September 2, 2008
Tuesday of the Twenty-second Week in Ordinary Time
(Luke 4:31-37)
In the gospel yesterday Jesus says that the Spirit anointed him to let the oppressed go free. Today we see what this means. Before we examine the story let us make a few notes about demons. We see demons as tempters that nudge us to make bad choices. The demons of the gospels, however, affect people physically and mentally, not morally. True, Satan tries to allure Jesus into sin, but he is the devil, not a demon. Today we seldom speak of demons possessing people as physical or mental torture. Rather, we use other terms like “cancer” and “bipolar condition” to describe these states. Still, we should remember that Jesus came to terminate all conditions of oppression
The man possessed by the demon in the gospel is already in the synagogue where Jesus is teaching. Evidently, the words of rabbis and prayers of the people have not been able to help him. But Jesus teaches with authority; that is, he both knows what he is talking about and has the power to execute what he says. Jesus’ words provoke the demon to try to intimidate him. The demon cries out, “’I know who you are – the Holy One of God.’” But Jesus is more than capable of the challenge. He speaks up even more forcefully (exorcism is often a duel of words), “`Be quiet! Come out of him!’” The demon succumbs to Jesus’ power by dispossessing the oppressed man.
With medicine’s amazing success over disease people today have difficulty considering Christ’s healing power. Of course, we can think of Jesus as working through medical professionals. But he also is at work beyond the profession’s capability to bring us from sickness to wholeness. He may decide not to remove the physical or mental malady affecting us. Still, as physician of souls, he will always strengthen us to accept it knowing that its harmful effects will dissolve in eternal life.
(Luke 4:31-37)
In the gospel yesterday Jesus says that the Spirit anointed him to let the oppressed go free. Today we see what this means. Before we examine the story let us make a few notes about demons. We see demons as tempters that nudge us to make bad choices. The demons of the gospels, however, affect people physically and mentally, not morally. True, Satan tries to allure Jesus into sin, but he is the devil, not a demon. Today we seldom speak of demons possessing people as physical or mental torture. Rather, we use other terms like “cancer” and “bipolar condition” to describe these states. Still, we should remember that Jesus came to terminate all conditions of oppression
The man possessed by the demon in the gospel is already in the synagogue where Jesus is teaching. Evidently, the words of rabbis and prayers of the people have not been able to help him. But Jesus teaches with authority; that is, he both knows what he is talking about and has the power to execute what he says. Jesus’ words provoke the demon to try to intimidate him. The demon cries out, “’I know who you are – the Holy One of God.’” But Jesus is more than capable of the challenge. He speaks up even more forcefully (exorcism is often a duel of words), “`Be quiet! Come out of him!’” The demon succumbs to Jesus’ power by dispossessing the oppressed man.
With medicine’s amazing success over disease people today have difficulty considering Christ’s healing power. Of course, we can think of Jesus as working through medical professionals. But he also is at work beyond the profession’s capability to bring us from sickness to wholeness. He may decide not to remove the physical or mental malady affecting us. Still, as physician of souls, he will always strengthen us to accept it knowing that its harmful effects will dissolve in eternal life.
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