Tuesday of the Sixth Week in Ordinary Time
(Genesis 5:5-8.7:1-5.10; Mark 8:14-21)
On top of St. Peter’s Basilica in Rome, stone statues of the twelve apostles look over the world that they have struggled to win for Christ. Each member of the band appears so magnificent in wisdom and power that we are challenged to reconcile these figures with the fumbling characters we meet in the gospel today.
The twelve have twice witnessed Jesus distribute a thousand times more bread than they had at hand. Yet they worry about having enough food in the boat when they have one loaf – that is, the Lord himself! Like most people, they cannot get over the human condition of scarcity. They cannot see that in Christ’s company they have more than enough.
Put a bit of yeast in a little dough and in a short time you find a full loaf of bread. Yeast or leaven puffs up making something appear more massive than it is. “The leaven of the Pharisees” and “the leaven of Herod” puff up their carriers to the extent that they cannot recognize God’s messengers. The Pharisees think that they are defending God as they demand signs on the spot from Jesus, even after he has repeatedly given witness to his divine commission. In decapitating John, Herod pretends to have authority over innocent life. Jesus warns his disciples against both kinds of arrogance. They and we are neither to worry about what is lacking nor to think of our own virtue as sufficient. Rather, they and we must trust in Jesus.
Homilette for Monday, February 16, 2009
Friday of the Sixth Week in Ordinary Time
(Genesis 4:1-15.25; Mark 8:11-13)
The story of Cain and Abel has been noted as an anthropological explanation of the enmity between farmers and herders. We can also see it as a model for sibling rivalry. Although we may expect brothers and sisters to be the best of friends, they often compete with one another. The reasons are obvious. Each desires his or her parents’ utmost attention but is often forced into the back seat. Perhaps the last-born child receives inordinate affection because the parents are tired of disciplining. Or perhaps the eldest through constant parental prodding becomes an overachiever whose accomplishments the second cannot match.
In the fourth preface for weekday masses, the priest prays that God has no need of our sacrifice. Indeed, God does not ask sacrifices from Cain and Abel. Responding to an instinctual impulse, the elder brother makes his harvest offering. Possibly out of imitation, Abel serves up a lamb. The text does not explain why Cain’s gift is rejected, but it is not hard to imagine a reason. Too often sacrifices to God are half-hearted. For example, many make feeble attempts during Lent to refrain from sweets. Also, as the standard critique of Friday abstinence held, some people give up steak only to dine on lobster!
Cain reacts to God’s preference of Abel’s sacrifice by murdering him. It is no impetuous act but methodically arranged to indicate the depth of the elder brother’s hatred. As the Lord takes notice of the act, we discover what God really expects of us. Our sacrifices are not important; we must strive harder to live in peace with all our brothers and sisters.
(Genesis 4:1-15.25; Mark 8:11-13)
The story of Cain and Abel has been noted as an anthropological explanation of the enmity between farmers and herders. We can also see it as a model for sibling rivalry. Although we may expect brothers and sisters to be the best of friends, they often compete with one another. The reasons are obvious. Each desires his or her parents’ utmost attention but is often forced into the back seat. Perhaps the last-born child receives inordinate affection because the parents are tired of disciplining. Or perhaps the eldest through constant parental prodding becomes an overachiever whose accomplishments the second cannot match.
In the fourth preface for weekday masses, the priest prays that God has no need of our sacrifice. Indeed, God does not ask sacrifices from Cain and Abel. Responding to an instinctual impulse, the elder brother makes his harvest offering. Possibly out of imitation, Abel serves up a lamb. The text does not explain why Cain’s gift is rejected, but it is not hard to imagine a reason. Too often sacrifices to God are half-hearted. For example, many make feeble attempts during Lent to refrain from sweets. Also, as the standard critique of Friday abstinence held, some people give up steak only to dine on lobster!
Cain reacts to God’s preference of Abel’s sacrifice by murdering him. It is no impetuous act but methodically arranged to indicate the depth of the elder brother’s hatred. As the Lord takes notice of the act, we discover what God really expects of us. Our sacrifices are not important; we must strive harder to live in peace with all our brothers and sisters.
Homilette for Friday, February 13, 2009
Friday of the Fifth Week in Ordinary Time
(Genesis 3:1-8; Mark 7:31-37)
Although the serpent is frequently looked on as the devil, Genesis never says it. It is an intelligent creature with a gift also for smooth talking. It might be considered a person’s divided mind which poses contrary arguments to the positions he or she holds in conscience. As we learn growing up, these contrary ideas often make us our worst enemies.
In the garden the serpent tempts the woman not with lies but with distorted truth. “Did God really tell you not to eat of any of the trees in the garden?” it asks. There was something in God’s command about not eating fruit but the prohibition was hardly universal; indeed, it was limited to one tree. Humans often exaggerate the extent of prohibitions. The Church’s Lenten penance, for example, does not require fasting everyday but on two days and abstaining from meat on eight. The woman herself begins to play the devil’s game. She says that God told them not to touch the fruit of the tree of knowledge of good and evil as well as not to eat it. Both she and the devil make God appear as opposed to human welfare. On the other hand, they paint a picture in which humans have to oppose God’s will in order to attain it.
It has been said that Genesis is true not because it reveals what happened at the beginning of history but because it shows what happens everyday. Like the woman and her partner, we can easily talk ourselves into sins like gossiping and stealing and sometimes into truly abominable acts like abortion and betrayal. For our own welfare as well as the benefit of others, we need to make every effort to form our consciences well and then to heed carefully what they tell us to do.
(Genesis 3:1-8; Mark 7:31-37)
Although the serpent is frequently looked on as the devil, Genesis never says it. It is an intelligent creature with a gift also for smooth talking. It might be considered a person’s divided mind which poses contrary arguments to the positions he or she holds in conscience. As we learn growing up, these contrary ideas often make us our worst enemies.
In the garden the serpent tempts the woman not with lies but with distorted truth. “Did God really tell you not to eat of any of the trees in the garden?” it asks. There was something in God’s command about not eating fruit but the prohibition was hardly universal; indeed, it was limited to one tree. Humans often exaggerate the extent of prohibitions. The Church’s Lenten penance, for example, does not require fasting everyday but on two days and abstaining from meat on eight. The woman herself begins to play the devil’s game. She says that God told them not to touch the fruit of the tree of knowledge of good and evil as well as not to eat it. Both she and the devil make God appear as opposed to human welfare. On the other hand, they paint a picture in which humans have to oppose God’s will in order to attain it.
It has been said that Genesis is true not because it reveals what happened at the beginning of history but because it shows what happens everyday. Like the woman and her partner, we can easily talk ourselves into sins like gossiping and stealing and sometimes into truly abominable acts like abortion and betrayal. For our own welfare as well as the benefit of others, we need to make every effort to form our consciences well and then to heed carefully what they tell us to do.
Homilette for Thursday, February 12, 2009
Thursday of the Fifth Week in Ordinary Time
(Genesis 2:18-25; Mark 7:24-30)
Today’s first reading is part of the second creation account in Genesis. In the first account God creates man and woman at the same instant. No distinction, except perhaps that the man is mentioned first, is made between the two. Both are said to be created in the image of God. In the second account the man is created first from dust. After him, God creates all the other animals in an attempt to find a suitable partner for the man. As a final effort, God creates the woman from a rib taken from the man’s side.
Some feminists have objected to this second creation account as sexist. They point out that because the man is created first, he enjoys a priority of status. More offensive still is the way the woman is created -- from a single bone taken from the man’s side as if she were just a subsidiary being. However, strong counterarguments can be made. First, the woman is at least created from another human being where man’s material component is dirt. Second, the woman is presumably made a complete form whereas the man, having a rib removed, is left incomplete. Third, the man gives his partner a certain priority as he names her “woman” (in Hebrew “’ishah”) before he names himself (‘ish; the difference between 'adam and ‘ish is the difference between generic "man" and male). Indeed, he can name himself only because the woman stands before him as someone both similar and different.
Women have been called “the second sex.” From the viewpoint of Genesis’ second creation account this term accurately indicates the chronological appearance of women in history. It does not, however, indicate any moral or existential priority. In Genesis’ eyes, women and men are equal in dignity and are made to assist one another. Together they might appreciate the rest of God’s creation better. Together they might walk humbly before their Creator in peace.
(Genesis 2:18-25; Mark 7:24-30)
Today’s first reading is part of the second creation account in Genesis. In the first account God creates man and woman at the same instant. No distinction, except perhaps that the man is mentioned first, is made between the two. Both are said to be created in the image of God. In the second account the man is created first from dust. After him, God creates all the other animals in an attempt to find a suitable partner for the man. As a final effort, God creates the woman from a rib taken from the man’s side.
Some feminists have objected to this second creation account as sexist. They point out that because the man is created first, he enjoys a priority of status. More offensive still is the way the woman is created -- from a single bone taken from the man’s side as if she were just a subsidiary being. However, strong counterarguments can be made. First, the woman is at least created from another human being where man’s material component is dirt. Second, the woman is presumably made a complete form whereas the man, having a rib removed, is left incomplete. Third, the man gives his partner a certain priority as he names her “woman” (in Hebrew “’ishah”) before he names himself (‘ish; the difference between 'adam and ‘ish is the difference between generic "man" and male). Indeed, he can name himself only because the woman stands before him as someone both similar and different.
Women have been called “the second sex.” From the viewpoint of Genesis’ second creation account this term accurately indicates the chronological appearance of women in history. It does not, however, indicate any moral or existential priority. In Genesis’ eyes, women and men are equal in dignity and are made to assist one another. Together they might appreciate the rest of God’s creation better. Together they might walk humbly before their Creator in peace.
Homilette for Wednesday, February 11, 2009
(Optional) Memorial of Our Lady of Lourdes
(Genesis 4b-9.15-17; Mark 7:14-23)
Genesis says much of the tree of knowledge of good and evil that is situated in the middle of the garden but little about the tree of life. The fruit of the tree of knowledge will become the downfall of Adam and Eve. Genesis does not say if the two ever eat of the tree of life; however, after their sin, it emphasizes that God banishes them from the garden so that they would not eat the fruit of the blessed tree.
The prophet Ezekiel speaks of trees growing along the side of the river flowing from Temple as life-giving. They bear fruit and sprout leaves that are medicinal. The Book of Revelation echoes Ezekiel in mentioning the “tree of life” growing on either side of the river flowing from the New Jerusalem. Its fruit is abundant and its leaves serve as medicine. For centuries this tree has been identified as the cross of Christ, the instrument of untold spiritual and physical blessings.
Today the Church remembers our Lady of Lourdes. The site of her appearances one hundred and fifty years ago has attracted sick and infirm people throughout the world. They come begging Mary’s intercession on their behalf. Many of these seekers have received their desired cures. We cannot prove the efficacy of Christ’s cross to heal the sick, but we believe it. For this reason churches around the world invite the sick today to receive the Sacrament of Anointing. Beyond that, we trust in the same cross as the conveyer of salvation to all Christ’s followers.
(Genesis 4b-9.15-17; Mark 7:14-23)
Genesis says much of the tree of knowledge of good and evil that is situated in the middle of the garden but little about the tree of life. The fruit of the tree of knowledge will become the downfall of Adam and Eve. Genesis does not say if the two ever eat of the tree of life; however, after their sin, it emphasizes that God banishes them from the garden so that they would not eat the fruit of the blessed tree.
The prophet Ezekiel speaks of trees growing along the side of the river flowing from Temple as life-giving. They bear fruit and sprout leaves that are medicinal. The Book of Revelation echoes Ezekiel in mentioning the “tree of life” growing on either side of the river flowing from the New Jerusalem. Its fruit is abundant and its leaves serve as medicine. For centuries this tree has been identified as the cross of Christ, the instrument of untold spiritual and physical blessings.
Today the Church remembers our Lady of Lourdes. The site of her appearances one hundred and fifty years ago has attracted sick and infirm people throughout the world. They come begging Mary’s intercession on their behalf. Many of these seekers have received their desired cures. We cannot prove the efficacy of Christ’s cross to heal the sick, but we believe it. For this reason churches around the world invite the sick today to receive the Sacrament of Anointing. Beyond that, we trust in the same cross as the conveyer of salvation to all Christ’s followers.
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