St. Frances Xavier Cabrini, virgin
(Philemon 7-20, Psalm 146, Luke 17:20-25)
The Letter to Philemon differs from all other Pauline letters in the New Testament in several ways. It is the shortest of the letters – so short that the monastic editor centuries ago did not choose to divide it into chapters. Also, it is Paul’s only canonical letter intended for an individual (although its salutation includes a number of people). Finally, the letter involves one specific issue – the acceptance of the slave Onesimus back into Philemon’s household. Despite its brevity and specificity, we are wise to consider this letter well. One author has written a very successful book calling “Philemon’s problem,” “the problem of any believer.”
Onesimus was a runaway slave who Paul instructed in the Christian faith. Now Paul is sending him back to his master with the appeal that he be accepted as a brother. Paul is at least suggesting that that Philemon not punish Onesimus for his abandonment. He is also hinting that Philemon set Onesimus free. Of course, even the first request might create trouble for Philemon. Slaves’ misconduct was expected to be punished to deter further transgression of rules. If Philemon were to free Philemon, the other slaves would like beat the same path to Paul’s door so that they too might enjoy liberty.
Gratefully, the institution of slavery does not exist today as it did in Paul’s time and in most of the world until quite recently. But still Christians are plagued by the dilemma of what to do when contemporary norms conflict with our religious beliefs. Should we fight in a war that our government starts with a preemptive strike? Should we vote for a political candidate with many excellent credentials but who legitimizes abortion? Should we shop at stores whose practices reduce employee health care benefits? Scripture provides us no easy answers to these questions just as Paul gives Philemon no clear directive. We should, however, grapple conscientiously with the dilemmas searching for the right thing to do, again just as Paul expects Philemon to consider Onesimus a brother.
Homilette for Wednesday, November 12, 2008
Memorial of Saint Josaphat, bishop and martyr
(Titus 3:1-7; Psalm 23; Luke 17:11-19)
Why is Jesus annoyed with the nine men who do not return to give him thanks? Is he not aware that their first reaction after being completely marginalized by leprosy would be jubilation, not thanksgiving? Perhaps he is personally offended that all ten former lepers do not acknowledge his healing authority? Or is there another explanation, more characteristic of Jesus?
The Fourth Preface for Weekdays provides an intriguing answer to these questions. The preface is the prayer of thanksgiving that the priest makes on behalf of the people at Mass just before the consecration of the bread and wine. The Fourth Preface uses these words: “Our prayer of thanksgiving adds nothing to your greatness but makes us grow in your grace.”
In the gospel Jesus is not upset because he feels slighted by the nine lepers who do not return. Rather he is sorry that they do not take advantage of the grace that God extends by our giving thanks. Jesus reveals God’s inestimable gift when he tells the grateful leper, “...your faith has saved you.” As terrible a curse as leprosy is, it cannot compare to the oblivion of eternal damnation. The tenth leper has found his way to everlasting life, the greatest of God’s benefices. The other nine may now have an easier path to walk on earth, but they still have to work out their salvation.
(Titus 3:1-7; Psalm 23; Luke 17:11-19)
Why is Jesus annoyed with the nine men who do not return to give him thanks? Is he not aware that their first reaction after being completely marginalized by leprosy would be jubilation, not thanksgiving? Perhaps he is personally offended that all ten former lepers do not acknowledge his healing authority? Or is there another explanation, more characteristic of Jesus?
The Fourth Preface for Weekdays provides an intriguing answer to these questions. The preface is the prayer of thanksgiving that the priest makes on behalf of the people at Mass just before the consecration of the bread and wine. The Fourth Preface uses these words: “Our prayer of thanksgiving adds nothing to your greatness but makes us grow in your grace.”
In the gospel Jesus is not upset because he feels slighted by the nine lepers who do not return. Rather he is sorry that they do not take advantage of the grace that God extends by our giving thanks. Jesus reveals God’s inestimable gift when he tells the grateful leper, “...your faith has saved you.” As terrible a curse as leprosy is, it cannot compare to the oblivion of eternal damnation. The tenth leper has found his way to everlasting life, the greatest of God’s benefices. The other nine may now have an easier path to walk on earth, but they still have to work out their salvation.
Homilette for Tuesday, November 11, 2008
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.
(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.
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