Monday of the Third Week of Easter
(Acts 6:8-15; John 6:22-29)
Acts relates that Stephen and six other Hellenist Jews are ordained to bring food to Hellenist widows. However, it never describes them doing so. Rather, whatever else they do, Stephen and another Hellenist Jew, Philip, proclaim the word of God. It is not far-fetched, therefore, to think of their table ministry as involving the Eucharistic table. Perhaps they offered mass in the vernacular to meet the spiritual needs of Greek-speaking Jewish converts in Jerusalem.
Today’s first reading tells of Stephen being brought to the Sanhedrin because of his preaching. It says that false witnesses testify that he spoke of Jesus destroying the temple and changing Mosaic customs but never verifies these accusations. In his long polemic against the Jews that follows the statements, Stephen does say that God “does not dwell in houses made by human hands” – an obvious reference to the temple. Not only does Stephen speak forcefully then; he also represents a new trend within the early Church to move away from temple-centered Jerusalem to Greek-speakers with a universal spirituality.
As in the early Church with Stephen and the Hellenist Jews, the evangelizing Spirit is moving the contemporary Church to new frontiers. The new frontiers, however, are in many cases long-Christian countries that have lost their dynamism. In the United States we witness the energy of immigrants from Mexico and Latin America, from Vietnam and the Philippines, from Africa and Poland packing otherwise half-empty Catholic churches with a welcome vigor. It is tempting to criticize the enthusiasm as simplistic, but a more honest appraisal might recognize it as the vibrant faith of the first believers in Christ.
Homilette for Friday, April 24, 2009
Friday of the Second Week of Easter
(Acts 5:34-42; John 6:1-15)
It is safe to say that Pharisees are not gospel favorites. Many pick on Jesus because they cannot not recognize that his healing on the Sabbath mark the dawning of a new age. But the New Testament does describe some Pharisees as friendly to Christ and to the movement he institutes. One example is Nicodemus in the Gospel of John who comes first by night to learn from Jesus and then in daylight to bury him. Another, from the first reading today, is the celebrated teacher Gamaliel who defends the apostles in front of the Jewish Sanhedrin.
Of course, Gamaliel does not accept Christianity. He only states that as a matter of policy religious tolerance is more prudent than persecution. His reasoning is summarized in the memorable lines: “But if (Christianity) comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” Vatican II similarly declares religious tolerance essential but uses a different logic. The Council teaches that the human conscience is inviolable so that no individual or society may dictate how another is to worship God.
During Easter-time we are especially called to review the experience of the early Church. Every day at Mass we read from the Acts of the Apostles. We see how the Church starts as a small community in Jerusalem and spreads throughout the western world. Guided by the Holy Spirit, she does not threaten legitimate governments. Rather her teachings, formed by the same Spirit, provide nations with a font of wisdom to develop a strong and loyal populace.
(Acts 5:34-42; John 6:1-15)
It is safe to say that Pharisees are not gospel favorites. Many pick on Jesus because they cannot not recognize that his healing on the Sabbath mark the dawning of a new age. But the New Testament does describe some Pharisees as friendly to Christ and to the movement he institutes. One example is Nicodemus in the Gospel of John who comes first by night to learn from Jesus and then in daylight to bury him. Another, from the first reading today, is the celebrated teacher Gamaliel who defends the apostles in front of the Jewish Sanhedrin.
Of course, Gamaliel does not accept Christianity. He only states that as a matter of policy religious tolerance is more prudent than persecution. His reasoning is summarized in the memorable lines: “But if (Christianity) comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” Vatican II similarly declares religious tolerance essential but uses a different logic. The Council teaches that the human conscience is inviolable so that no individual or society may dictate how another is to worship God.
During Easter-time we are especially called to review the experience of the early Church. Every day at Mass we read from the Acts of the Apostles. We see how the Church starts as a small community in Jerusalem and spreads throughout the western world. Guided by the Holy Spirit, she does not threaten legitimate governments. Rather her teachings, formed by the same Spirit, provide nations with a font of wisdom to develop a strong and loyal populace.
Homilette for Thursday, April 23, 2009
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.
(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.
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