Thursday of the Second Week of Easter
(Acts 5:27-33; John 3:31-36)
“We must obey God rather than men” (or women, we should add). This maxim from the first reading today may be delusive since God sometimes speaks through others and since our sense of God speaking to us may be mistaken. Discernment guided by Scripture and Church teaching provides necessary assistance in determining what God expects of us when the dictates of others conflict with our own ideas and actions.
A recent development in government points to an impending conflict between obedience to God and compliance with civil law. The Obama Administration has called for inquiries on whether the protections of medical workers and institutions from prosecution for not performing abortions should be lifted. In other words, the Obama Administration is contemplating pressuring Catholic facilities, doctors, and nurses into doing abortions. Catholic bishops have raised their voices decisively and vigorously in defense of freedom of conscience. Removal of protections, they claim, would mean violation of many consciences, non-Catholic as well as Catholic. It would also facilitate the taking of human life in its most vulnerable period.
Many Americans are pleased with policy changes introduced by the Obama Administration. His friendly overture to the Cuban government, for example, seems productive and right-minded. It is also in line with the approach the Church has taken in recent years. But Catholic Americans especially should be wary not to allow their enthusiasm for positive change allow them to overlook areas where the Administration may tread on sacred values upholding the common good.
Homilette for Wednesday, April 22, 2009
Wednesday of the Second Week of Easter
(Acts 5:17-26; John 3:16-21)
After a tragedy such as the killing of thirty-two people at Virginia Polytechnic Institute two years ago by a deranged gunman, humans rack their brains to figure out why such atrocities take place. There is no shortage of answers.
Liberals usually criticize the lack of social safeguards that might protect the public from harm. Conservatives tend to blame the tragedies on the erosion of personal responsibility. Atheists may snicker that God should be held accountable for not intervening. Religious zealots may rant that God is only sending a brutal message calling for reform.
The Gospel of John does not provide detailed reasons for the occurrence of evil. It does tell us today, however, that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness which is not about to stop. Today’s passage further points out how God acts to relieve suffering. He sends His son to mend many hurts and to preach better ways than the narrow self-interests people tend to pursue. Christ also dies on a cross which unites him in solidarity with the suffering from around the world and through the ages. More significantly, the cross provides humans the opportunity to vouch for Christ with faith so that we may experience the turnabout of his resurrection.
(Acts 5:17-26; John 3:16-21)
After a tragedy such as the killing of thirty-two people at Virginia Polytechnic Institute two years ago by a deranged gunman, humans rack their brains to figure out why such atrocities take place. There is no shortage of answers.
Liberals usually criticize the lack of social safeguards that might protect the public from harm. Conservatives tend to blame the tragedies on the erosion of personal responsibility. Atheists may snicker that God should be held accountable for not intervening. Religious zealots may rant that God is only sending a brutal message calling for reform.
The Gospel of John does not provide detailed reasons for the occurrence of evil. It does tell us today, however, that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness which is not about to stop. Today’s passage further points out how God acts to relieve suffering. He sends His son to mend many hurts and to preach better ways than the narrow self-interests people tend to pursue. Christ also dies on a cross which unites him in solidarity with the suffering from around the world and through the ages. More significantly, the cross provides humans the opportunity to vouch for Christ with faith so that we may experience the turnabout of his resurrection.
Homilette for Tuesday, April 21, 2009
Tuesday of the Second Week of Easter
(Acts 4:32-37; John 3:7a-15)
Testy preachers sometimes refer to the first reading today as Communism in the early Church. Of course, the practice of the first Jerusalem Christians has no resemblance to Marxist socialism. It is more like the ideal of Catholic religious congregations where members are supposed to submit all their possessions to the superior who sees that are redistributed equitably. The rule, however, is often breached. Many religious today have difficulty turning in everything they receive and are also reluctant to trust their fate completely to the discretion of another. Interestingly, aberrations also creep into the Jerusalem community. The very next passage in Acts tells of a couple who keep some of the receipts from the sale of its property rather than giving all to the apostles as is the custom.
Like the early Church, Christ’s resurrection from the dead calls us to a radical change in our lives. We not only help others but try to dedicate ourselves to the Lord in every way. The experience of others not being as needy as they appear and the attraction of goods other than living for Christ may disillusion many. We should count on Easter grace to enable us to both understand the human condition and become tolerant of some human failings. Nevertheless, we do not want the tempering of our idealism to erode the desire to unite ourselves wholly with the risen Lord.
(Acts 4:32-37; John 3:7a-15)
Testy preachers sometimes refer to the first reading today as Communism in the early Church. Of course, the practice of the first Jerusalem Christians has no resemblance to Marxist socialism. It is more like the ideal of Catholic religious congregations where members are supposed to submit all their possessions to the superior who sees that are redistributed equitably. The rule, however, is often breached. Many religious today have difficulty turning in everything they receive and are also reluctant to trust their fate completely to the discretion of another. Interestingly, aberrations also creep into the Jerusalem community. The very next passage in Acts tells of a couple who keep some of the receipts from the sale of its property rather than giving all to the apostles as is the custom.
Like the early Church, Christ’s resurrection from the dead calls us to a radical change in our lives. We not only help others but try to dedicate ourselves to the Lord in every way. The experience of others not being as needy as they appear and the attraction of goods other than living for Christ may disillusion many. We should count on Easter grace to enable us to both understand the human condition and become tolerant of some human failings. Nevertheless, we do not want the tempering of our idealism to erode the desire to unite ourselves wholly with the risen Lord.
Homilette for Monday, April 20, 2009
Monday of the Second Week of Easter
(Acts 4:23-31; John 3:1-8)
Where the Gospel of John notes that Nicodemus comes to Jesus “at night,” its purpose is not to give the reader the time of day. Rather, “night” in this gospel indicates ignorance and possibly evil. In this case could Nicodemus do better than to consult Jesus, “the light of the world”?
Jesus sounds obscure to Nicodemus (and possibly to us as well) as he advises that one must be “born from above” to see the Kingdom of God. We know that Jesus is referring to Baptism here, but we should not think of it as a ceremonial washing. No, for the Gospel of John Baptism is the profound experience of being adopted into a whole new family. It is the joy of being loved not out of familial obligation, much less from egotistical passion, but from recognition of one’s innate dignity and despite one’s shortcomings and past mistakes. It is, as well, the Spirit’s empowerment to love others with like abandon.
Protestants often speak of their “born again” experiences which lead to Baptism. They may use Nicodemus’ term but have Jesus’ understanding of being “born from above” in mind. Catholics, typically baptized as infants, are at a loss with either expression. To get an idea of what Jesus means, we might recall an instance where we erred dismally – perhaps failing to visit a dying friend or cruelly insulting another. Then after confessing our sin and making some kinds of amends, we felt the love of Christ return to us as soothing as it was undeserved. This is, at least in part, the experience of being born again.
(Acts 4:23-31; John 3:1-8)
Where the Gospel of John notes that Nicodemus comes to Jesus “at night,” its purpose is not to give the reader the time of day. Rather, “night” in this gospel indicates ignorance and possibly evil. In this case could Nicodemus do better than to consult Jesus, “the light of the world”?
Jesus sounds obscure to Nicodemus (and possibly to us as well) as he advises that one must be “born from above” to see the Kingdom of God. We know that Jesus is referring to Baptism here, but we should not think of it as a ceremonial washing. No, for the Gospel of John Baptism is the profound experience of being adopted into a whole new family. It is the joy of being loved not out of familial obligation, much less from egotistical passion, but from recognition of one’s innate dignity and despite one’s shortcomings and past mistakes. It is, as well, the Spirit’s empowerment to love others with like abandon.
Protestants often speak of their “born again” experiences which lead to Baptism. They may use Nicodemus’ term but have Jesus’ understanding of being “born from above” in mind. Catholics, typically baptized as infants, are at a loss with either expression. To get an idea of what Jesus means, we might recall an instance where we erred dismally – perhaps failing to visit a dying friend or cruelly insulting another. Then after confessing our sin and making some kinds of amends, we felt the love of Christ return to us as soothing as it was undeserved. This is, at least in part, the experience of being born again.
Homilette for Friday, April 17, 2008
Friday in the Octave of Easter
(Acts 4:1-12; John 21:1-14)
Resurrection means, of course, that Christ is no longer dead but alive. His body may have ascended to heaven, but his Spirit remains with us. We should not think of this Spirit as merely a common sentiment like people share when reminiscing about the “the good old days.” Rather his Spirit is a dynamic force that transforms us interiorly so that we might fulfill his mission. Today’s gospel describes the working of Jesus’ Spirit with rich symbols.
Have the disciple’s really returned to their old fishing profession? It would be extraordinary after receiving the commission of the Lord in his previous appearances to them. But perhaps fishing is the metaphor for their preaching. They have become “fishers of men.” It is laborious work which may yield nothing unless blessed by the Lord. Under his tutelage, however, its results are bountiful. The crew actually meets Jesus in the meal to which he invites them. There they hear his words which guide them and consume his food which nourishes them.
The gospel passage suggests Jesus’ presence to us as well as to his immediate disciples. He engages us in our daily occupations. There we too can produce marvelous results on behalf of our families, communities, and society. Attentive to the words he speaks in the gospel and fortified by his body and blood received in the Eucharist, we are prepared to bring his mission of redemption to completion.
(Acts 4:1-12; John 21:1-14)
Resurrection means, of course, that Christ is no longer dead but alive. His body may have ascended to heaven, but his Spirit remains with us. We should not think of this Spirit as merely a common sentiment like people share when reminiscing about the “the good old days.” Rather his Spirit is a dynamic force that transforms us interiorly so that we might fulfill his mission. Today’s gospel describes the working of Jesus’ Spirit with rich symbols.
Have the disciple’s really returned to their old fishing profession? It would be extraordinary after receiving the commission of the Lord in his previous appearances to them. But perhaps fishing is the metaphor for their preaching. They have become “fishers of men.” It is laborious work which may yield nothing unless blessed by the Lord. Under his tutelage, however, its results are bountiful. The crew actually meets Jesus in the meal to which he invites them. There they hear his words which guide them and consume his food which nourishes them.
The gospel passage suggests Jesus’ presence to us as well as to his immediate disciples. He engages us in our daily occupations. There we too can produce marvelous results on behalf of our families, communities, and society. Attentive to the words he speaks in the gospel and fortified by his body and blood received in the Eucharist, we are prepared to bring his mission of redemption to completion.
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