Thursday of the Fourth Week of Advent
(Jeremiah 23:5-8; Matthew 1:18-24)
Listening to the children of God’s poor, we may receive an entirely new concept of “Christmas gift.” Once, a missionary went to the highlands of Honduras to celebrate mass on the night after Christmas Day. Arriving early in the evening, he attended the meeting of the youth group. The group’s director asked the missionary to say something. He only inquired about the children’s Christmas gifts. But the children did not seem to understand. Rather than describe any toy or clothing they received, they only mentioned how they would be more obedient to their parents and more prayerful. Then the priest realized that he was the one who misunderstood. The children came from families too destitute to provide material gifts for them. “Christmas gifts” were what they all did for Jesus.
In the reading today from Jeremiah, the prophet provides us with a similarly new concept of the “promised land.” He foresees the descendants of Israel taking up residence on their rightful territory. Jesus fulfills this prophecy by giving us, the new Israelites because of our relationship with him, a share in the new “promised land.” To be sure, our destiny is not real estate in Israel. Rather, if we but observe his commandments, it is a place at the Lord’s table in heaven.
Homilette for Wednesday, December 17, 2008
Wednesday of the Third Week of Advent
(Genesis 49:2.8-10; Matthew 1:1-17)
The tedium of reading Jesus’ genealogy in the Gospel of either Matthew or Luke causes some to reel. But it is worth a second look. The two lists differ in places so it is impossible that both are historically accurate. But each relates important truths that have become part of our faith tradition. We should see the genealogies like DNA codes that reveal something of Jesus’ innate makeup.
In Matthew’s genealogy the list highlights Jesus’ descent from David, the great king of Israel, and also from Abraham, to whom God made the promise of a blessing to all nations. Jesus, we may say, is the royal Messiah whom has God has sent to lead the human race.
The list also conveys a sense of the world’s readiness for salvation as it divides Jesus’ ancestors in three groups of fourteen generations. Matthew uses the convention of fourteen (two times seven) articles to indicate double fulfillment. As Jesus completes three sets of fourteen generations, we should see him as the conclusion of all history. He has delivered the world into a new age of grace, not the status quo of sin.
Finally, the series refers to five women – Tamar, Rahab, Ruth, “the wife of Uriah”, and Mary, the mother of Jesus. These remarkable people show how God works in unexpected and even, given the virgin birth, unheard of ways to accomplish His ends.
(Genesis 49:2.8-10; Matthew 1:1-17)
The tedium of reading Jesus’ genealogy in the Gospel of either Matthew or Luke causes some to reel. But it is worth a second look. The two lists differ in places so it is impossible that both are historically accurate. But each relates important truths that have become part of our faith tradition. We should see the genealogies like DNA codes that reveal something of Jesus’ innate makeup.
In Matthew’s genealogy the list highlights Jesus’ descent from David, the great king of Israel, and also from Abraham, to whom God made the promise of a blessing to all nations. Jesus, we may say, is the royal Messiah whom has God has sent to lead the human race.
The list also conveys a sense of the world’s readiness for salvation as it divides Jesus’ ancestors in three groups of fourteen generations. Matthew uses the convention of fourteen (two times seven) articles to indicate double fulfillment. As Jesus completes three sets of fourteen generations, we should see him as the conclusion of all history. He has delivered the world into a new age of grace, not the status quo of sin.
Finally, the series refers to five women – Tamar, Rahab, Ruth, “the wife of Uriah”, and Mary, the mother of Jesus. These remarkable people show how God works in unexpected and even, given the virgin birth, unheard of ways to accomplish His ends.
Homilette for Tuesday, December 16, 2008
Tuesday of the Third Week of Advent
(Zephaniah 3:1-2, 9-13; Matthew 21:28-32)
“A man had two sons.” So begins the reading today from the Gospel of Matthew. So also begins Jesus’ parable of the so-called prodigal son found in the Gospel according to Luke. The phrase may also refer to the story of Adam, Cain and Abel. Each of these tales tells of choices made by the sons whether or not to do the father’s will. (In the case of Cain and Abel, the father is God Himself.) One son makes a half-hearted decision to please his father which ultimately proves wanting. The other son, in the gospel stories at least, demurs at first but ultimately decides to subject himself to the father’s will.
The stories teach that all people must choose between paying lip-service to God and acting to please him. That is, everyone must decide to either follow his or her own preferences or to do God’s will. To be sure, the right choice requires the grace of the Holy Spirit, but the Church teaches that the Spirit comes to everyone.
It is appropriate that we reflect on the choice now as we make immediate preparations for Christmas. The gospels present Jesus as the one who manifests the definitive will of God. Do we accept his ways as presented to us by his body, the Church? Or do we only make a nod to him by calling ourselves Christians but, more deeply, live for self-satisfaction?
(Zephaniah 3:1-2, 9-13; Matthew 21:28-32)
“A man had two sons.” So begins the reading today from the Gospel of Matthew. So also begins Jesus’ parable of the so-called prodigal son found in the Gospel according to Luke. The phrase may also refer to the story of Adam, Cain and Abel. Each of these tales tells of choices made by the sons whether or not to do the father’s will. (In the case of Cain and Abel, the father is God Himself.) One son makes a half-hearted decision to please his father which ultimately proves wanting. The other son, in the gospel stories at least, demurs at first but ultimately decides to subject himself to the father’s will.
The stories teach that all people must choose between paying lip-service to God and acting to please him. That is, everyone must decide to either follow his or her own preferences or to do God’s will. To be sure, the right choice requires the grace of the Holy Spirit, but the Church teaches that the Spirit comes to everyone.
It is appropriate that we reflect on the choice now as we make immediate preparations for Christmas. The gospels present Jesus as the one who manifests the definitive will of God. Do we accept his ways as presented to us by his body, the Church? Or do we only make a nod to him by calling ourselves Christians but, more deeply, live for self-satisfaction?
Homilette for Monday, December 15, 2008
Monday of the Third Week of Advent
(Numbers 24:2-7, 15-17a; Matthew 21:23-27)
In today’s gospel the chief priests and elders ask Jesus by whose authority he performs his marvelous deeds. Although Jesus adroitly sidesteps the issue because of the malicious intent of the questions, it is one that should preoccupy us during Advent. How does Jesus accomplish such mighty works? In Jesus’ reply to the Jewish leaders, he refers to John’s preaching. We can find here a hint for our reflection on Jesus’ authority. But first it would be helpful to examine the reference to Balaam in the first reading.
Balaam was a holy man who lived in Palestine just before the Israelites occupied the territory. When Balak, the king of the Moabites, saw the oncoming Israeli hordes, he summoned Balaam to curse the intruders. His hope was that a holy man’s curse would provide him the margin of victory. Balaam, however, will not comply with the king wishes because he sees that God favors the Israelites. The rising star which he sees in the heavens represents the ascendency of Israel’s prominence in the land.
Just as Balaam recognizes the coming of Israel to dominate Palestine, John the Baptist sees one coming after him who will baptize with fire and the Holy Spirit. He is not sure exactly who the coming one is. In fact, he may be disappointed to hear of the lack of righteous indignation with sin in Jesus’ message. The fire and Spirit, which John foretold, turn out to be Jesus’ life-giving actions of forgiveness, reconciliation, and restoral to wholeness. Unlike John, a prophet who speaks under God’s authority, Jesus proclaims the Kingdom with his own divine authority.
(Numbers 24:2-7, 15-17a; Matthew 21:23-27)
In today’s gospel the chief priests and elders ask Jesus by whose authority he performs his marvelous deeds. Although Jesus adroitly sidesteps the issue because of the malicious intent of the questions, it is one that should preoccupy us during Advent. How does Jesus accomplish such mighty works? In Jesus’ reply to the Jewish leaders, he refers to John’s preaching. We can find here a hint for our reflection on Jesus’ authority. But first it would be helpful to examine the reference to Balaam in the first reading.
Balaam was a holy man who lived in Palestine just before the Israelites occupied the territory. When Balak, the king of the Moabites, saw the oncoming Israeli hordes, he summoned Balaam to curse the intruders. His hope was that a holy man’s curse would provide him the margin of victory. Balaam, however, will not comply with the king wishes because he sees that God favors the Israelites. The rising star which he sees in the heavens represents the ascendency of Israel’s prominence in the land.
Just as Balaam recognizes the coming of Israel to dominate Palestine, John the Baptist sees one coming after him who will baptize with fire and the Holy Spirit. He is not sure exactly who the coming one is. In fact, he may be disappointed to hear of the lack of righteous indignation with sin in Jesus’ message. The fire and Spirit, which John foretold, turn out to be Jesus’ life-giving actions of forgiveness, reconciliation, and restoral to wholeness. Unlike John, a prophet who speaks under God’s authority, Jesus proclaims the Kingdom with his own divine authority.
Homilette for Friday, December 12, 2008
Feast of Our Lady of Guadalupe
(Zechariah 2:14-17; Luke 1:39-48)
Under the inspiration of the Holy Spirit Elizabeth recognizes that the action in her womb as a response to the Lord whom Mary carries womb. She can do little but exclaim, “Most blessed are you among women and blessed is the fruit of your womb.” God has indeed blessed Mary by choosing her to bear His son, but this fact alone hardly makes her all that we believe her to be.
Later on in this same Gospel of Luke, a woman will call out to Jesus, “Blessed is the womb that carried you and the breasts at which you nursed.” Jesus’ replies to this compliment with a correction. “Rather,” he says, “blessed are those who hear the word of God and observe it” (Luke 11:27-28). Jesus is not slighting his mother a bit here because he knows better than anyone how Mary always responds graciously to God’s word. Her responsiveness is demonstrated when she hurries to Elizabeth’s side after the angel informs her that the latter is with child. The inspired Elizabeth recognizes this greater quality of Mary when she tells her, “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
We can see find Mary acting on the word of God when she meets the indigenous Juan Diego. She orders the Indian to tell the Spanish bishop of Mexico City that he must build a church on the site where she stands. Native Mexicans at this time are a poor, defeated nation whose converted Christian members have to travel into the city for mass. By mandating a church where the people reside Mary demonstrates God’s care for the poor found on most pages of Scripture.
(Zechariah 2:14-17; Luke 1:39-48)
Under the inspiration of the Holy Spirit Elizabeth recognizes that the action in her womb as a response to the Lord whom Mary carries womb. She can do little but exclaim, “Most blessed are you among women and blessed is the fruit of your womb.” God has indeed blessed Mary by choosing her to bear His son, but this fact alone hardly makes her all that we believe her to be.
Later on in this same Gospel of Luke, a woman will call out to Jesus, “Blessed is the womb that carried you and the breasts at which you nursed.” Jesus’ replies to this compliment with a correction. “Rather,” he says, “blessed are those who hear the word of God and observe it” (Luke 11:27-28). Jesus is not slighting his mother a bit here because he knows better than anyone how Mary always responds graciously to God’s word. Her responsiveness is demonstrated when she hurries to Elizabeth’s side after the angel informs her that the latter is with child. The inspired Elizabeth recognizes this greater quality of Mary when she tells her, “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
We can see find Mary acting on the word of God when she meets the indigenous Juan Diego. She orders the Indian to tell the Spanish bishop of Mexico City that he must build a church on the site where she stands. Native Mexicans at this time are a poor, defeated nation whose converted Christian members have to travel into the city for mass. By mandating a church where the people reside Mary demonstrates God’s care for the poor found on most pages of Scripture.
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