Memorial of Saint Martin of Tours, bishop
(Titus 2:1-8.11-14; Psalm 37; Luke 17:7-10)
Gene Sharp is America’s foremost theorist of non-violent conflict resolution. In a lecture given many years ago, he stated that army generals were among his most attentive listeners. Knowing that the assertion sounded odd, Sharp explained. He said that true military leaders do not want their soldiers’ lives wasted in unnecessary violence. As we celebrate today a former soldier, St. Martin of Tours, and the traditional Veterans Day we can explore more deeply the responsibilities of military leaders to limit the use of force.
Born of pagan parents, St. Martin of Tours spans most of the fourth century. As a young man, he served in the Roman military, but when he became a Christian he sought release from military duty. He said at the time, “I am (now) a soldier of Christ; I cannot fight.” As a Christian, St. Martin founded perhaps the first monastery in the Western Christendom and became a popular bishop for the people of Tours. To this day, he is generally pictured as the merciful soldier who uses his sword to divide his cloak so that it might be shared with a beggar.
In the first reading today from the Letter to Titus old men are reminded to be temperate while young men are encouraged to control themselves. These admonitions are meant for all, but they have particular import for military personnel who have such awesome firepower at hand. At least since St. Augustine, the Church has taught that there still is a time for war. But with the advent of nuclear weapons, she has insisted with increasing urgency on the need of reconciling conflict peacefully. Seasoned officers must not recklessly risk their own soldiers nor must they seek the annihilation of the enemy in pursuit of victory. Likewise, young soldiers must remember the sanctity of human life and not inflict more injury than necessary to achieve a valid military objective.
Homilette for Monday, November 10, 2008
Memorial of St. Leo the Great, pope and doctor of the Church
(Titus 1:1-9; Psalm 24; Luke 17:1-6)
Jesus is not only addressing his apostles in the gospel passage today. His words are meant for all people charged with the care of others. Parents, teachers, supervisors, government servants, military officers should take notice.
Jesus warns those in leadership that they must never give scandal since the penalty for this offense might drown even a Navy frogman. The apostles, who will become heads of local churches, anticipate the grave responsibility of their selection and ask Jesus for an increase of faith. They sound like teachers seeking a raise because they are entrusted with the care of children. Teachers may deserve an increase that exceeds the rise in the cost of living, but Jesus assures the Twelve that they have enough faith. Even if it appears small, he tells them, their faith can produce an orchard of fruit!
We share some of the apostles’ anxiety. We feel that our faith is insufficient to meet our responsibilities when God does not immediately answer our prayers. The saga of St. Leo the Great whose memorial we celebrate today should give us hope. St. Leo was pope when Attila the Hun, who had plundered northern Italy, headed for Rome. When the two met face-to-face, Pope Leo was able to convince the barbarian not to attack Rome but to settle for tribute. St. Leo the Great demonstrates how to meet challenges with equanimity, praying to God for prudence to make the right decision and for His continuing assistance that all may turn out well.
(Titus 1:1-9; Psalm 24; Luke 17:1-6)
Jesus is not only addressing his apostles in the gospel passage today. His words are meant for all people charged with the care of others. Parents, teachers, supervisors, government servants, military officers should take notice.
Jesus warns those in leadership that they must never give scandal since the penalty for this offense might drown even a Navy frogman. The apostles, who will become heads of local churches, anticipate the grave responsibility of their selection and ask Jesus for an increase of faith. They sound like teachers seeking a raise because they are entrusted with the care of children. Teachers may deserve an increase that exceeds the rise in the cost of living, but Jesus assures the Twelve that they have enough faith. Even if it appears small, he tells them, their faith can produce an orchard of fruit!
We share some of the apostles’ anxiety. We feel that our faith is insufficient to meet our responsibilities when God does not immediately answer our prayers. The saga of St. Leo the Great whose memorial we celebrate today should give us hope. St. Leo was pope when Attila the Hun, who had plundered northern Italy, headed for Rome. When the two met face-to-face, Pope Leo was able to convince the barbarian not to attack Rome but to settle for tribute. St. Leo the Great demonstrates how to meet challenges with equanimity, praying to God for prudence to make the right decision and for His continuing assistance that all may turn out well.
Homilette for Friday, November 7, 2008
Friday of the Thirty-first Week in Ordinary Time
(Luke 16:1-8)
Social activists have a saying about money. They claim, “Money is like fertilizer; it needs to be spread around before it does much good.” In the gospel today Jesus expresses his assent to the statement. He tells us to dispense our treasure to assist the poor so that we might earn a place in heaven.
The parable which Jesus employs in the passage has furrowed Christian eyebrows throughout the ages. Many wonder whether Jesus is approving of fraud when he has the rich man speak admiringly of the steward for looking out singularly for his own welfare. However, the accolade is only similar to that a theft victim may utter who stands in awe of a thief for picking his pocket without him feeling a thing. The rich man is only impressed by the capacity of the steward to provide for his future with few resources. He does not call the action righteous.
The key to the passage is to understand what it means to be “children of the light.” Christ has opened our eyes so that we see the poor as our brothers and sisters providing us opportunity to demonstrate our love. Surely our discipleship of Christ involves more than prayer and fellowship. It requires service which we render by working for a just society.
(Luke 16:1-8)
Social activists have a saying about money. They claim, “Money is like fertilizer; it needs to be spread around before it does much good.” In the gospel today Jesus expresses his assent to the statement. He tells us to dispense our treasure to assist the poor so that we might earn a place in heaven.
The parable which Jesus employs in the passage has furrowed Christian eyebrows throughout the ages. Many wonder whether Jesus is approving of fraud when he has the rich man speak admiringly of the steward for looking out singularly for his own welfare. However, the accolade is only similar to that a theft victim may utter who stands in awe of a thief for picking his pocket without him feeling a thing. The rich man is only impressed by the capacity of the steward to provide for his future with few resources. He does not call the action righteous.
The key to the passage is to understand what it means to be “children of the light.” Christ has opened our eyes so that we see the poor as our brothers and sisters providing us opportunity to demonstrate our love. Surely our discipleship of Christ involves more than prayer and fellowship. It requires service which we render by working for a just society.
Homilette for Thursday, November 6, 2008
Thursday of the Thirty-first Week in Ordinary Time
(Philippians 3:3-8a)
Circumcision being what it is, we might be shocked by Paul calling the Christian community “the circumcision.” Very likely Paul uses the term for affect, that is, to rouse his readers’ attention to what he is saying. But, like the instance in the second letter to the Corinthians when he calls Christ “sin,” a deeper truth is conveyed by his choice of words.
The prophets saw that circumcision of the male sexual organ as a sign of covenant with the Lord was not enough to assure the people’s virtue. Jeremiah recognized that circumcision of the heart, the proverbial seat of inner motivation, was necessary if the person was to live righteously. Today with cardiac surgery facilitating the proper functioning of the heart, we can more easily understand what Jeremiah meant. As human hearts can physically clog with fats, they can spiritually clog with desires for pleasure, power, and prestige.
The grace of Christ has altered the Christian heart so that it functions efficaciously. With Baptism love floods our hearts so that egotism is removed and love for God and neighbor takes hold. In communion with the faithful of every land we become the people that God intended when He called for circumcision. We become His people who do what is right because it is right even to the point of sacrificing ourselves to do the right.
(Philippians 3:3-8a)
Circumcision being what it is, we might be shocked by Paul calling the Christian community “the circumcision.” Very likely Paul uses the term for affect, that is, to rouse his readers’ attention to what he is saying. But, like the instance in the second letter to the Corinthians when he calls Christ “sin,” a deeper truth is conveyed by his choice of words.
The prophets saw that circumcision of the male sexual organ as a sign of covenant with the Lord was not enough to assure the people’s virtue. Jeremiah recognized that circumcision of the heart, the proverbial seat of inner motivation, was necessary if the person was to live righteously. Today with cardiac surgery facilitating the proper functioning of the heart, we can more easily understand what Jeremiah meant. As human hearts can physically clog with fats, they can spiritually clog with desires for pleasure, power, and prestige.
The grace of Christ has altered the Christian heart so that it functions efficaciously. With Baptism love floods our hearts so that egotism is removed and love for God and neighbor takes hold. In communion with the faithful of every land we become the people that God intended when He called for circumcision. We become His people who do what is right because it is right even to the point of sacrificing ourselves to do the right.
Homilette for Wednesday, November 5, 2008
Wednesday of the Thirty-first Week in Ordinary Time
(Luke 14:25-33)
Gospel commentators call Jesus’ shocking statement that his followers are to hate their families a “Semiticism.” This means that it was a way of expressing oneself in the Semitic language that Jesus spoke. Evidently his native Aramaic did not use comparatives. For Jesus to indicate that his disciples have to love him more than their families, he has to say that they must love him and hate their families. Of course, he does not mean that they are to scorn their loved ones. After all, how could Jesus, who taught the primacy of love of God and neighbor, mean that we are to literally hate those who are closest to us?
But some of us may have difficulty with the idea of even loving Jesus more than our families and close friends. “How can he expect that of us?” we might ask. To answer the question we should make a distinction. To love Jesus above all is not to say that we always feel greater affection for him than for other loved ones. Although we are to love him with all our heart, this does not crowd out affection for others. Rather it means that we set our hearts on doing his will first and foremost. Out of admiration of his goodness and gratitude for his sacrifice, we give him our primary allegiance.
The result of such a relationship with Jesus enables us to love others not less but more. To alter Shakespeare’s Othello’s famous line, we can love family and friends both wisely and well. Allegiance to Jesus means doing what is truly good for all. We will not confuse indulgence with care and submit to the whims of children. We will not accept the prejudices that pervaded our parents’ home but treat all people with respect. We will not allow communication with our spouses to shrivel when we become aware that they think differently but always make an effort to convey our deepest feelings.
(Luke 14:25-33)
Gospel commentators call Jesus’ shocking statement that his followers are to hate their families a “Semiticism.” This means that it was a way of expressing oneself in the Semitic language that Jesus spoke. Evidently his native Aramaic did not use comparatives. For Jesus to indicate that his disciples have to love him more than their families, he has to say that they must love him and hate their families. Of course, he does not mean that they are to scorn their loved ones. After all, how could Jesus, who taught the primacy of love of God and neighbor, mean that we are to literally hate those who are closest to us?
But some of us may have difficulty with the idea of even loving Jesus more than our families and close friends. “How can he expect that of us?” we might ask. To answer the question we should make a distinction. To love Jesus above all is not to say that we always feel greater affection for him than for other loved ones. Although we are to love him with all our heart, this does not crowd out affection for others. Rather it means that we set our hearts on doing his will first and foremost. Out of admiration of his goodness and gratitude for his sacrifice, we give him our primary allegiance.
The result of such a relationship with Jesus enables us to love others not less but more. To alter Shakespeare’s Othello’s famous line, we can love family and friends both wisely and well. Allegiance to Jesus means doing what is truly good for all. We will not confuse indulgence with care and submit to the whims of children. We will not accept the prejudices that pervaded our parents’ home but treat all people with respect. We will not allow communication with our spouses to shrivel when we become aware that they think differently but always make an effort to convey our deepest feelings.
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