Tuesday of the First Week of Advent
(Isaiah 11: 1-10, Luke 10:21-24)
The prison minister related the kind of story she hears over and over again. A small black man, who apparently just arrived in the city, was wrongly accused of purse-snatching. That the fellow was hardly aware of what was happening was so obvious that the arraigning judge released him on reconnaissance. The poor man was still left homeless and just about penniless.
Even if one believes that the legal system is both fair and functional, he or she should still realize that such misfortunes as what befell the black man in the story happen with some regularity. Especially those without money to pay professional fees are vulnerable to miscarriages of justice. There are also abuses at the other end of the spectrum. The rich sometimes “get away with murder” because they can afford clever attorneys who manipulate the system.
In the first reading today the prophet Isaiah announces that all injustices are coming to an end. A Messiah, he says, will be born to establish righteousness throughout the land. He will hear the cases of the poor along with the rich. He will prosecute villains and allow the innocent to walk with heads high. As a result, there will be a truly peaceful society with the equivalent of Asians and Africans, capitalists and communists, surgeons and street sweepers all taking care of one another. The message of Advent is that this vision has been realized in Jesus of Nazareth and will be universalized shortly when he returns in glory.
Homilette for Monday, December 1, 2008
Monday of the First Week of Advent
(Isaiah 4:2-6, Psalm 122, Matthew 8:5-11)
During Advent we are to wait patiently and purposefully but also with anticipation for the coming of the Lord. Since most people busy themselves with commerce and revelry in December, we are challenged to appreciate the import of these adverbs.
We wait patiently by reflecting on the significance of Christ’s coming. We mean, of course, his return in glory at the end of time when he will show himself to be what we have claimed all along – the eternal Son of God who has redeemed humanity. When he comes, all nations will recognize him as “Lord” as the centurion does in the gospel passage today.
Of course, we want to be recognized as faithful subjects upon his arrival. Thus, we purposefully follow his commands daily. Isaiah envisions many coming for instruction in the Lord’s way. He says that they will learn to spend their resources on instruments that build up rather than tear down. Christians understand this vision realized in the preaching of Jesus of Nazareth. A third of the world now follows his message of mercy, not resistance; charity, not self-aggrandizement.
Waiting with anticipation seems to conflict with waiting patiently. After all, when we anticipate something, we want to see it now. Nevertheless, there is coherence between the two terms. Since we realize that Jesus will probably not yet return in full glory, we tune up our ears and enhance our sights to discern how to perceive his presence in the world today. It is like standing on tip-toes for a glimpse of the new president in parade. In this way we see Christ in the poor, in the generosity of others, and -- most of all – in the Eucharistic offering. This anticipation resembles the eagerness of the holy people to enter Jerusalem in the responsorial psalm.
(Isaiah 4:2-6, Psalm 122, Matthew 8:5-11)
During Advent we are to wait patiently and purposefully but also with anticipation for the coming of the Lord. Since most people busy themselves with commerce and revelry in December, we are challenged to appreciate the import of these adverbs.
We wait patiently by reflecting on the significance of Christ’s coming. We mean, of course, his return in glory at the end of time when he will show himself to be what we have claimed all along – the eternal Son of God who has redeemed humanity. When he comes, all nations will recognize him as “Lord” as the centurion does in the gospel passage today.
Of course, we want to be recognized as faithful subjects upon his arrival. Thus, we purposefully follow his commands daily. Isaiah envisions many coming for instruction in the Lord’s way. He says that they will learn to spend their resources on instruments that build up rather than tear down. Christians understand this vision realized in the preaching of Jesus of Nazareth. A third of the world now follows his message of mercy, not resistance; charity, not self-aggrandizement.
Waiting with anticipation seems to conflict with waiting patiently. After all, when we anticipate something, we want to see it now. Nevertheless, there is coherence between the two terms. Since we realize that Jesus will probably not yet return in full glory, we tune up our ears and enhance our sights to discern how to perceive his presence in the world today. It is like standing on tip-toes for a glimpse of the new president in parade. In this way we see Christ in the poor, in the generosity of others, and -- most of all – in the Eucharistic offering. This anticipation resembles the eagerness of the holy people to enter Jerusalem in the responsorial psalm.
Homilette for Friday, November 28, 2008
Friday of the Thirty-fourth Week in Ordinary Time
(Revelation 20:1-4.11-21.2; Psalm 84; Luke 21:29-33)
Apocalypse is the Greek word for revelation. For this reason the last book of the Bible, from which we take the first reading today, is alternately called the Apocalypse or the Book of Revelation (no s please). Apocalyptic literature, however, of which the Apocalypse is the only full biblical example, has a meaning beyond revelatory. It refers to stories that relate a struggle between God and the powers of darkness causing the end of the world as it now exists and its replacement by the Kingdom of God. Today’s first reading gives an account of that struggle and the coming Kingdom characterized by “a new heaven” and “a new earth.”
Since the destiny of the present world is annihilation, some Christians have questioned the value of working for a better world. “Why should we take risks to create a better society when we know that this world is bound to crumble?” they ask and, “Is it not just vanity to assume that the Kingdom of God is our work?” The “Constitution on the Church in the Modern World” of the Second Vatican Council addresses these provocative issues. It declares that “the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one.” Its reasoning is that present institutions can exhibit some of the values and constructs of the future age. For sure, it warns that not all earthly progress foreshadows the Kingdom of God, and that we must be careful never to equate the two. But still, since Christ began the work of the Kingdom when he walked the earth, then we, his followers, have the responsibility of carrying on his efforts. In other words, we must do what we can to build up the Kingdom of God until he comes again to complete the work.
(Revelation 20:1-4.11-21.2; Psalm 84; Luke 21:29-33)
Apocalypse is the Greek word for revelation. For this reason the last book of the Bible, from which we take the first reading today, is alternately called the Apocalypse or the Book of Revelation (no s please). Apocalyptic literature, however, of which the Apocalypse is the only full biblical example, has a meaning beyond revelatory. It refers to stories that relate a struggle between God and the powers of darkness causing the end of the world as it now exists and its replacement by the Kingdom of God. Today’s first reading gives an account of that struggle and the coming Kingdom characterized by “a new heaven” and “a new earth.”
Since the destiny of the present world is annihilation, some Christians have questioned the value of working for a better world. “Why should we take risks to create a better society when we know that this world is bound to crumble?” they ask and, “Is it not just vanity to assume that the Kingdom of God is our work?” The “Constitution on the Church in the Modern World” of the Second Vatican Council addresses these provocative issues. It declares that “the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one.” Its reasoning is that present institutions can exhibit some of the values and constructs of the future age. For sure, it warns that not all earthly progress foreshadows the Kingdom of God, and that we must be careful never to equate the two. But still, since Christ began the work of the Kingdom when he walked the earth, then we, his followers, have the responsibility of carrying on his efforts. In other words, we must do what we can to build up the Kingdom of God until he comes again to complete the work.
Homily for Thursday, November 27, 2008
Thanksgiving Day
(Sirach 50:22-24; I Corinthians 1:3-9; Luke 17:11-19)
Tony Snow was an American journalist who became President Bush’s press secretary. He died prematurely this past July leaving behind a legacy of hope, candor, and goodwill. Snow once wrote, “If you think Independence Day is America’s defining holiday, think again. Thanksgiving deserves that title, hands-down.” Snow meant, I think, that we Americans are not so independent or, as people say today, autonomous as we are conscious of God’s presence in our lives.
What specifically do we thank God for? Obviously the roots of Thanksgiving go back to a harvest festival recognizing God’s hand in the production of the fruits of the earth. We children of the Industrial Age and beyond, also thank God for the bounty that we have experienced in our lives – family and friends, education and opportunity, peace and prosperity. As Christians we have a further and deeper reason for giving God thanks. God has forgiven our sins through the death and resurrection of Jesus Christ and has sent us the Holy Spirit so that we might live as daughters and sons of righteousness. In the Eucharist where we memorialize Christ’s paschal sacrifice we express our thanks for this new life of grace.
Some may object here that Christians do not act any more enlightened than other peoples. That is a hypothesis which needs to be tested. Certainly missionary efforts establishing hospitals and schools in pagan and non-Christian areas testify to Christian concern for others. In any case we might take note of what St. Paul is saying in today’s reading from the First Letter to the Corinthians. He thanks God for the Corinthians’ coming to faith even though further into the letter he will chastise them for different excesses and abuses. Paul recognizes that his Corinthians are indeed a community of renewed women and men, many of whom lead exemplary lives. The Church will always count some incorrigibles and backsliders in her midst; nevertheless, we know her, as well Paul knew the Christians in Corinth, to be a community of decent people striving to follow Christ’s lead. For being called to this people of faith we are also thankful.
(Sirach 50:22-24; I Corinthians 1:3-9; Luke 17:11-19)
Tony Snow was an American journalist who became President Bush’s press secretary. He died prematurely this past July leaving behind a legacy of hope, candor, and goodwill. Snow once wrote, “If you think Independence Day is America’s defining holiday, think again. Thanksgiving deserves that title, hands-down.” Snow meant, I think, that we Americans are not so independent or, as people say today, autonomous as we are conscious of God’s presence in our lives.
What specifically do we thank God for? Obviously the roots of Thanksgiving go back to a harvest festival recognizing God’s hand in the production of the fruits of the earth. We children of the Industrial Age and beyond, also thank God for the bounty that we have experienced in our lives – family and friends, education and opportunity, peace and prosperity. As Christians we have a further and deeper reason for giving God thanks. God has forgiven our sins through the death and resurrection of Jesus Christ and has sent us the Holy Spirit so that we might live as daughters and sons of righteousness. In the Eucharist where we memorialize Christ’s paschal sacrifice we express our thanks for this new life of grace.
Some may object here that Christians do not act any more enlightened than other peoples. That is a hypothesis which needs to be tested. Certainly missionary efforts establishing hospitals and schools in pagan and non-Christian areas testify to Christian concern for others. In any case we might take note of what St. Paul is saying in today’s reading from the First Letter to the Corinthians. He thanks God for the Corinthians’ coming to faith even though further into the letter he will chastise them for different excesses and abuses. Paul recognizes that his Corinthians are indeed a community of renewed women and men, many of whom lead exemplary lives. The Church will always count some incorrigibles and backsliders in her midst; nevertheless, we know her, as well Paul knew the Christians in Corinth, to be a community of decent people striving to follow Christ’s lead. For being called to this people of faith we are also thankful.
Homilette for Wednesday, November 26, 2008
Wednesday of the Thirty-fourth Week in Ordinary Time
(Revelation 15:1-4; Psalm 98; Luke 21:12-19)
“Non sequitur” is a Latin expression that means a conclusion does not follow from the evidence given. Listening to Jesus in the gospel, we might think that “not a hair on your head will be destroyed” is a non sequitur. From all that Jesus warns about the seizure and persecution of his followers, it sounds contradictory to predict that their coiffures will not be upset. But Jesus has something else in mind when he gives this assurance. He means that faithful Christians will receive an eternal reward life when they risk giving testimony to him in the world.
The passage helps us understand the crucial difference between optimism and hope. We may think that the two words carry more or less the same meaning, but this is not the case. Optimism is an attitude that expects every situation to turn out well. It overlooks the possibility of harm with a sunny disposition. Hope, in contrast, recognizes suffering as part of human reality but sees deliverance in the long run at least coming from the one in which the person hopes. Hope is not as self-reliant as optimism, nor is it so sure that relief is around the corner.
In facing trials – whether persecution for the faith, debilitating sickness, or other threats to well-being – Christians hope in Jesus. He promises to deliver us from harm when we stand by him. The surety of deliverance does not preclude the real possibility of suffering, but our confidence in Jesus is ratified by his resurrection from the tomb.
(Revelation 15:1-4; Psalm 98; Luke 21:12-19)
“Non sequitur” is a Latin expression that means a conclusion does not follow from the evidence given. Listening to Jesus in the gospel, we might think that “not a hair on your head will be destroyed” is a non sequitur. From all that Jesus warns about the seizure and persecution of his followers, it sounds contradictory to predict that their coiffures will not be upset. But Jesus has something else in mind when he gives this assurance. He means that faithful Christians will receive an eternal reward life when they risk giving testimony to him in the world.
The passage helps us understand the crucial difference between optimism and hope. We may think that the two words carry more or less the same meaning, but this is not the case. Optimism is an attitude that expects every situation to turn out well. It overlooks the possibility of harm with a sunny disposition. Hope, in contrast, recognizes suffering as part of human reality but sees deliverance in the long run at least coming from the one in which the person hopes. Hope is not as self-reliant as optimism, nor is it so sure that relief is around the corner.
In facing trials – whether persecution for the faith, debilitating sickness, or other threats to well-being – Christians hope in Jesus. He promises to deliver us from harm when we stand by him. The surety of deliverance does not preclude the real possibility of suffering, but our confidence in Jesus is ratified by his resurrection from the tomb.
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