Friday of the Third Week of Advent
(Judges 13:2-7.24-25a; Luke 1:5-25)
We feel for couples who want to have children but remain barren. Often they seem to be the most virtuous of people – she, gentle and caring; he, responsible and understanding. Raising offspring like themselves would not only fulfill the couple’s desire but would also give hope to their neighbors for a nobler society. Why, we ask, does God not grant them their continual prayer for a family?
Children, however, are not human property but belong to God. They are born to serve His design for a more just creation. In both readings today God grants the barren couples a son to further His purpose of preparing for the coming of Christ. Manoah and his wife will give birth to Samson who will defeat the enemies of the Israelites among whom Jesus will be born. Zechariah and Elizabeth will give birth to John who will announce that the Lord is at hand. Does God take pity on these pious couples because they pray to Him?
Yes, we can be sure of that. But we should not see their having children as necessarily the answer to their prayers. It is wiser to see Jesus as God’s response to all our prayers whether for children, a new job, or whatever. He is the gift which makes life worthwhile. He is our personal savior, who will yank us beyond death into eternal life. He is also the model of justice and prudence which may guide all peoples to peaceful earthly coexistence whether or not they recognize his divinity. Finally (and this is purely Christian hope), he is the omega point of the evolving universe who will bring the restless stars of the heavens together in harmony.
Homilette for Thursday, December 18, 2008
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.
(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.
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