The Feast of Saints Simon and Jude, Apostles
(Luke 6:12-16)
The list of apostles that we read in the gospel passage today is one of four in the New Testament. Matthew, Mark and Luke each has a list as does the Acts of the Apostles which was also written by St. Luke. Each of the lists have three groups of four apostles starting with the most illustrious – St. Peter and ending with the most ignoble, Judas Iscariot. Mentioned with Peter in the first group are always James, John and Andrew. These apostles play prominent roles in the gospels. In the second foursome are lesser known, but not obscure apostles. They include Thomas, Philip, and Bartholomew. The last foursome contains the least known apostles except for Judas Iscariot, who was not so much famous as infamous.
St. Simon and St. Jude, whom we honor today, are among these least known apostles. In the lists of Matthew and Mark Jude does not even appear but is replaced by Thaddeus. Through the ages some people have thought that they must have been the same person with either two names or a first and last name – Jude Thaddeus. But it is more likely that Jude and Thaddeus were different men who were remembered by the different informers of Mark and Luke. (Matthew seems to have more or less copied Mark’s list). All this is to say that Jude does not figure prominently among the apostles. True, in the Gospel according to John, a disciple named Jude asks Jesus a question at the Last Supper, but that’s it! The apostle Jude’s name appears in the two lists recorded by Luke and as the one-time questioner in John.
Although he is virtually unknown in the gospels, St. Jude probably has the greatest following of all the apostles today. “Why?” we may wonder. The reason is not difficult to comprehend. Many people sense that they are of little significance and look to Jude the apostle, whose name is not given much significance, as their link to Jesus. It is he, the Lord, who gives us all the significance that is worth having – the grace of God or, in other words, eternal life.
Homilette for Monday, October 27, 2008
Monday of the Thirtieth Week in Ordinary Time
(Luke 13:10-17)
The way we talk about each of the four evangelists may make some think that we know well who they were. However, we actually have little hard evidence about any gospel writer. None of them puts his (or, who really knows, her) name on the work. We depend on secondary sources writing decades later to identify these writers. The author of the third gospel is no exception. Although this gospel begins with a personal anecdote, only second century witnesses tell us that he is Luke, whom the Letter to the Colossians calls the “beloved physician.”
It is interesting to note that Luke can be critical of physicians but is harder on lawyers. Earlier in the gospel Luke tells of another woman with a debilitating hemorrhage whom Jesus heals. Unlike Mark writing of the same incident, Luke does not mention (at least as recorded in some ancient manuscripts) that the woman spent a small fortune on doctors. More significantly, Luke presents Jesus as the original “beloved physician” of body and soul. In the passage today Jesus gently removes the burden that has had a woman bent over for eighteen years. Not gently, but equally remarkably, he opens the eyes of the synagogue official, a lawyer of sorts quoting the law. Jesus explains to him the fact that his interpretation of the Law is punitive not life-giving.
(Luke 13:10-17)
The way we talk about each of the four evangelists may make some think that we know well who they were. However, we actually have little hard evidence about any gospel writer. None of them puts his (or, who really knows, her) name on the work. We depend on secondary sources writing decades later to identify these writers. The author of the third gospel is no exception. Although this gospel begins with a personal anecdote, only second century witnesses tell us that he is Luke, whom the Letter to the Colossians calls the “beloved physician.”
It is interesting to note that Luke can be critical of physicians but is harder on lawyers. Earlier in the gospel Luke tells of another woman with a debilitating hemorrhage whom Jesus heals. Unlike Mark writing of the same incident, Luke does not mention (at least as recorded in some ancient manuscripts) that the woman spent a small fortune on doctors. More significantly, Luke presents Jesus as the original “beloved physician” of body and soul. In the passage today Jesus gently removes the burden that has had a woman bent over for eighteen years. Not gently, but equally remarkably, he opens the eyes of the synagogue official, a lawyer of sorts quoting the law. Jesus explains to him the fact that his interpretation of the Law is punitive not life-giving.
Homilette for Friday, October 24, 2008
Friday of the Twenty-ninth Week in Ordinary Time
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased significantly. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats and habits of arctic animals and arctic humans.
What would Jesus say about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would observe how we are proficient observers of the weather but blind to our faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we refuse to seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. By all means, Jesus will be a fair, even a merciful judge. However, unless we change directions now, we are likely to become so puffed up by self-righteousness that we will not think to ask Jesus for clemency.
(Luke 12:54-59)
Everyone has heard of climate change. For the last thirty years the average temperatures around the world have increased significantly. Meteorologists have linked these increases to fiercer tropical storms and longer draughts. The temperature increases certainly have brought about the melting of the polar ice caps altering the habitats and habits of arctic animals and arctic humans.
What would Jesus say about climate change if he were here in flesh and blood? He perhaps would comment as he does in the gospel reading today. He would observe how we are proficient observers of the weather but blind to our faults. He would urge us to consider seriously our sins and to change our ways. He would warn us that if we refuse to seek God’s forgiveness now, it will soon be too late.
When Jesus mentions the case of an opponent turning a person over to a magistrate, he means that unless we make amends with God now, God will turn us over to Jesus who is to judge the world at the end of time. By all means, Jesus will be a fair, even a merciful judge. However, unless we change directions now, we are likely to become so puffed up by self-righteousness that we will not think to ask Jesus for clemency.
Homilette for Thursday, October 23, 2007
Thursday of the Twenty-ninth Week in Ordinary Time
(Luke 12:49-53)
The specter of nuclear holocaust may induce some to think that Jesus’ words in the gospel today are soon to be fulfilled. But, of course, annihilation is not what Jesus has in mind when he says that he comes “to set the earth on fire.” Likewise, Jesus should not be taken literally when he denies the mission of bringing peace to the world. Jesus remains the Prince of Peace whom Zachariah prophesied as guiding the people into “the path of peace.”
The fire that Jesus kindles is actually the desire in our hearts to be morally good. Touched by his Spirit, we are no longer content with sexual gratification, monetary reward, and the obeisance of others. Instead, we seek to be like God Himself who bends down to lift up the lowly. The division that Jesus foretells is not so much the fractioning of households into those who are for and against him but the struggle that goes on with ourselves to do what is right.
Taking up the campaign to be good like God, we begin to see how Jesus really does bring peace. Passionate desire for another gives way to harmonious co-existence with him or her. Seeking virtue becomes our objective at every turn. We can even extend an olive branch to family members who alienate themselves from us in our pursuit of righteousness. We come to recognize the fire that Jesus has set in the world is actually a flame of love purifying us so that we might enjoy eternal life.
(Luke 12:49-53)
The specter of nuclear holocaust may induce some to think that Jesus’ words in the gospel today are soon to be fulfilled. But, of course, annihilation is not what Jesus has in mind when he says that he comes “to set the earth on fire.” Likewise, Jesus should not be taken literally when he denies the mission of bringing peace to the world. Jesus remains the Prince of Peace whom Zachariah prophesied as guiding the people into “the path of peace.”
The fire that Jesus kindles is actually the desire in our hearts to be morally good. Touched by his Spirit, we are no longer content with sexual gratification, monetary reward, and the obeisance of others. Instead, we seek to be like God Himself who bends down to lift up the lowly. The division that Jesus foretells is not so much the fractioning of households into those who are for and against him but the struggle that goes on with ourselves to do what is right.
Taking up the campaign to be good like God, we begin to see how Jesus really does bring peace. Passionate desire for another gives way to harmonious co-existence with him or her. Seeking virtue becomes our objective at every turn. We can even extend an olive branch to family members who alienate themselves from us in our pursuit of righteousness. We come to recognize the fire that Jesus has set in the world is actually a flame of love purifying us so that we might enjoy eternal life.
Homilette for Wednesday, October 22, 2008
Wednesday of the Twenty-ninth Week in Ordinary Time
(Luke 12:39-48)
St. Augustine used to tell his people that being a bishop frightened him. The fear flowed from the responsibility he had to guide his diocese. He knew that God would judge him harshly if he failed to discharge his duties or if he used the episcopacy for his own gain. It goes without saying that Augustine took note of the gospel passage we read today.
In the passage today Jesus warns his apostles that they are susceptible to a stricter judgment than others. Because he has taught them himself, they can have no excuse for abusing their authority. The bishops today are the successors of those apostles with the same responsibility of guiding the Church. Priests do not share the fullness of the apostolic mandate, but they are likewise well tutored in the gospels. Both bishops and priests can expect stiff punishment if they fail to give judicious pastoral care.
Sometimes in hearing the Eucharistic Prayer we may wonder why the clergy are given special mention. Cynics might say that the reason lies in the fact that bishops and priests composed the prayers that they read. If this were the case, the clergy would be pitifully betraying the gospel they preach. No, surely it is charity that moves us to pray for bishops, priests, and deacons. They bear grave responsibility which they may fail to handle well leaving everyone in jeopardy.
(Luke 12:39-48)
St. Augustine used to tell his people that being a bishop frightened him. The fear flowed from the responsibility he had to guide his diocese. He knew that God would judge him harshly if he failed to discharge his duties or if he used the episcopacy for his own gain. It goes without saying that Augustine took note of the gospel passage we read today.
In the passage today Jesus warns his apostles that they are susceptible to a stricter judgment than others. Because he has taught them himself, they can have no excuse for abusing their authority. The bishops today are the successors of those apostles with the same responsibility of guiding the Church. Priests do not share the fullness of the apostolic mandate, but they are likewise well tutored in the gospels. Both bishops and priests can expect stiff punishment if they fail to give judicious pastoral care.
Sometimes in hearing the Eucharistic Prayer we may wonder why the clergy are given special mention. Cynics might say that the reason lies in the fact that bishops and priests composed the prayers that they read. If this were the case, the clergy would be pitifully betraying the gospel they preach. No, surely it is charity that moves us to pray for bishops, priests, and deacons. They bear grave responsibility which they may fail to handle well leaving everyone in jeopardy.
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