Friday of the First Week in Lent
(Ezekiel 18:21-28; Matthew 5:20-26)
At first God’s judgment in the passage from Ezekiel today looks unfair. What justice is there if one person transgresses the law every the day of her life, changes her ways just before she dies, and then leaves the world in good standing while another always tries to do what is right, slips up before he dies, and finds himself in very hot water? But such a question defies human experience. Humans who sin become accustomed to acting as they do and find self-justifying reasons. If a man habitually masturbates, for example, he will likely say that the act is good for him because it makes him feel better. To repent of this sin, then, requires considerable effort.
On the other hand, the person who always does what is right becomes virtuous so that violating the principles by which she lives becomes unthinkable. That person hardly “slips up” but does what is wrong through a very conscious decision. For example, people who have given God His due every Sunday will usually find a church unless they have all along been attending mass just to be seen by others.
The “scribes and the Pharisees” are the ones in Matthew’s gospel whom Jesus criticizes as doing good for show and harboring pride in their hearts. Because he dispenses the Holy Spirit to his disciples, Jesus expects better behavior from us. Indeed, he enables us to develop virtue by doing what is right because it is right despite the difficulty involved. Once we do so, we do not have to worry about slipping up before we die. Virtue will be so ingrained that doing what is right will become as normal as breathing.
Homilette for Thursday, March 5, 2009
Thursday of the First Week in Lent
(Esther C12:14-16; 23-25; Matthew 7:7-12)
You will not find today’s passage from the Book of Esther in most so-called Protestant Bible. Its composition in the Greek language has put it outside the Canons of Jews and Protestants. The Catholic patriarchs, however, decided that many Jewish scriptures written in the Greek or Aramaic languages deserve consideration as the inspired word of God. Today’s passage certainly indicates a custom that Jews and Christians have practiced since their origins. In times of trouble, pious people always turn to God for deliverance.
Although God certainly has no need of human attention, He has revealed Himself as a father who cares for all His children. Just about all of us have had the experience of looking for something – perhaps a lost book or even a parking place. Rather than fret over the matter, we turned to God in our need. Then, quite remarkably, we found what we were searching for. It seems to happen more often than randomness can explain. Yet it also seems that if we ever tried to test the probability, we would come out frustrated.
(Esther C12:14-16; 23-25; Matthew 7:7-12)
You will not find today’s passage from the Book of Esther in most so-called Protestant Bible. Its composition in the Greek language has put it outside the Canons of Jews and Protestants. The Catholic patriarchs, however, decided that many Jewish scriptures written in the Greek or Aramaic languages deserve consideration as the inspired word of God. Today’s passage certainly indicates a custom that Jews and Christians have practiced since their origins. In times of trouble, pious people always turn to God for deliverance.
Although God certainly has no need of human attention, He has revealed Himself as a father who cares for all His children. Just about all of us have had the experience of looking for something – perhaps a lost book or even a parking place. Rather than fret over the matter, we turned to God in our need. Then, quite remarkably, we found what we were searching for. It seems to happen more often than randomness can explain. Yet it also seems that if we ever tried to test the probability, we would come out frustrated.
Homilette for Wednesday, March 4, 2009
Wednesday of the First Week in Lent
(Jonah 3:1-10; Luke 11:29-32)
Ancient Nineveh lay in the area of the current Iraqi city of Mosul. No existing historical records indicate Jonah’s preaching there, but there is a site called “Jonah’s Tomb.” Devout Muslims and curious tourists gather at the place to recall the reluctant prophet whose preaching is said to have converted a notoriously bad city of its evil ways.
The first reading shows Jonah announcing God’s wrath with Nineveh and the people responding. The author of the story emphasizes how it is a sincere, communal repentance. Not only common people but also the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil” because it refuses to change accordingly despite his best efforts at preaching reform.
We too must repent of our sins wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. These are empty gestures if they are not accompanied by a change of attitude as well as practice. A young woman once confessed of having sexual relations with her boyfriend. “Will you promise not to have sex with him again?” the priest asked. “No,” she answered that she would not promise that. Then the priest said that he could not give her absolution. Just so, unless we promise whole-heartedly to stop taking God’s name in vain or to stop talking unjustly about others, we have not really repented of our sins.
(Jonah 3:1-10; Luke 11:29-32)
Ancient Nineveh lay in the area of the current Iraqi city of Mosul. No existing historical records indicate Jonah’s preaching there, but there is a site called “Jonah’s Tomb.” Devout Muslims and curious tourists gather at the place to recall the reluctant prophet whose preaching is said to have converted a notoriously bad city of its evil ways.
The first reading shows Jonah announcing God’s wrath with Nineveh and the people responding. The author of the story emphasizes how it is a sincere, communal repentance. Not only common people but also the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil” because it refuses to change accordingly despite his best efforts at preaching reform.
We too must repent of our sins wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. These are empty gestures if they are not accompanied by a change of attitude as well as practice. A young woman once confessed of having sexual relations with her boyfriend. “Will you promise not to have sex with him again?” the priest asked. “No,” she answered that she would not promise that. Then the priest said that he could not give her absolution. Just so, unless we promise whole-heartedly to stop taking God’s name in vain or to stop talking unjustly about others, we have not really repented of our sins.
Homilette for Tuesday, March 3, 2009
Tuesday of the First Week in Lent
(Isaiah 55: 10-11; Matthew 6:7-15)
It is said that while Charles Lindberg was making the first solo flight across the Atlantic, he began to doubt the accuracy of his instruments. Worrying that his compass was incorrectly calibrated, he was tempted to change his course. But he kept faith in the compass and successfully landed in Paris.
As a navigator trusts his compass, we put our faith in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the “Our Father” of the gospel today is certainly the word of God. We can utterly rely on its efficacy. The bread we long for on will be provided. The forgiveness we require will be granted. We must remember, however, to say the prayer -- not occasionally and half-heartedly but frequently and resolutely.
(Isaiah 55: 10-11; Matthew 6:7-15)
It is said that while Charles Lindberg was making the first solo flight across the Atlantic, he began to doubt the accuracy of his instruments. Worrying that his compass was incorrectly calibrated, he was tempted to change his course. But he kept faith in the compass and successfully landed in Paris.
As a navigator trusts his compass, we put our faith in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the “Our Father” of the gospel today is certainly the word of God. We can utterly rely on its efficacy. The bread we long for on will be provided. The forgiveness we require will be granted. We must remember, however, to say the prayer -- not occasionally and half-heartedly but frequently and resolutely.
Homilette for Monday, March 2, 2009
Monday of the First Week in Lent
(Matthew 25:31-46)
The word alms is derived from the Greek word elenmosyne, which means mercy. The Lenten exhortation to give alms, then, should be regarded as no more than redoubling our efforts to fulfill Christ’s call for mercy made in the gospel today.
The works of mercy have been extended and enumerated in the seven corporal and seven spiritual works of mercy. Naming these, of course, does not substitute for practicing them. Knowledge is not virtue. However, identifying these practices may remind us to perform them when opportunities arise. The seven corporal works of mercy are to feed the hungry, to give drink to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick, to ransom the captive, and to bury the dead. The spiritual works of mercy are to instruct the ignorant, to counsel the doubtful, to admonish sinners, to bear wrongs patiently, to forgive offences willingly, to comfort the afflicted, and to pray for the living and the dead.
Mercy is hardly limited to these acts. To name just a couple other works of mercy we might say to listen to the reminiscences of the elderly and to support international development agencies. Again, there is little if any virtue in naming such acts. Goodness comes from performing them.
(Matthew 25:31-46)
The word alms is derived from the Greek word elenmosyne, which means mercy. The Lenten exhortation to give alms, then, should be regarded as no more than redoubling our efforts to fulfill Christ’s call for mercy made in the gospel today.
The works of mercy have been extended and enumerated in the seven corporal and seven spiritual works of mercy. Naming these, of course, does not substitute for practicing them. Knowledge is not virtue. However, identifying these practices may remind us to perform them when opportunities arise. The seven corporal works of mercy are to feed the hungry, to give drink to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick, to ransom the captive, and to bury the dead. The spiritual works of mercy are to instruct the ignorant, to counsel the doubtful, to admonish sinners, to bear wrongs patiently, to forgive offences willingly, to comfort the afflicted, and to pray for the living and the dead.
Mercy is hardly limited to these acts. To name just a couple other works of mercy we might say to listen to the reminiscences of the elderly and to support international development agencies. Again, there is little if any virtue in naming such acts. Goodness comes from performing them.
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