Monday of the Eleventh Week in Ordinary Time
(II Corinthians 6:1-10; Matthew 5:38-42)
Twenty-five years ago, Geraldine Ferraro, the Democratic candidate for vice-president, stated in a televised debate that when someone offends her, she does not get angry, she gets even. Of course, this is not the attitude that Jesus wants us to cultivate. In today’s gospel he tells us explicitly not to offer any resistance to one who does evil.
Jesus’ command is a super-tall order. Many insist with good reason that he is using hyperbolic language. This means that Jesus exaggerates the obligation of his followers in order to move them from the natural disposition of taking revenge. In other words, we do not have to submit completely to the unjust actions of persecutors but we should be forbearing in our response to them.
Forbearance is hardly a virtue of our time. People today either try to get even when they are offended or they sulk in bitterness. Forbearance inclines us to tolerance of others’ faults and a willingness to forgive their offenses against us. In these ways we mirror the Father’s patience with all the world’s sins, including our own.
Homilette for Friday, June 12, 2009
Friday of the Tenth Week in Ordinary Time
(II Corinthians 4:7-15; Matthew 5: 27-32)
It is said that the third century theologian Origen castrated himself with the hope that he might be freed from sexual distractions. Perhaps some of us struggling with Jesus’ command in the gospel today have wondered whether Origen was on to something. Jesus says in the gospel that if your eye causes you to sin (a reference to lust) pluck it out, and if you hand causes you to sin (a reference to masturbation) cut it off. The Church, however, disapproved of Origen’s action long ago and would condemn today the removal of a body part because it seemingly causes temptation to sin. Although spiritual life has priority over physical life, there is a mutual interdependence of the body and the soul. As noble (or as crazy) as it may seem to remove an physical organ involved in spiritual temptation, such action would abuse God’s gift of the body and therefore result in injury to both body and soul.
Jesus’ command in the gospel today then must be considered hyperbolic. He is telling us to take some action to avoid sexual impurity by exaggerating the length to which we may go. In a similar vein a bit later in the gospel he enjoins those who have been injured to “offer no resistance to evil.” This does not mean that they may not defend themselves but that they should pursue reconciliation rather than revenge.
But how do we deal with sexual temptation that plagues us even in old age? We can enumerate a few principles. First, it is serious matter that distorts our love for God and neighbor. For this reason, Scripture continually exhorts us to pursue “purity of heart.” Second, over-emphasis on sin and prohibition has in recent centuries robbed sexuality of its goodness and beauty. However, the reaction of the last fifty years which has spurned efforts to achieve a pure heart has likewise impeded the pursuit of virtue. Third, achieving purity of heart means ridding oneself of the instincts to dominate, to possess, and to be gratified by animal pleasure. To begin the quest requires self-control including “custody of the eyes” over what ignites sexual passion. And fourth, ultimately only the Holy Spirit can render the heart pure so we must continually pray that this will happen.
(II Corinthians 4:7-15; Matthew 5: 27-32)
It is said that the third century theologian Origen castrated himself with the hope that he might be freed from sexual distractions. Perhaps some of us struggling with Jesus’ command in the gospel today have wondered whether Origen was on to something. Jesus says in the gospel that if your eye causes you to sin (a reference to lust) pluck it out, and if you hand causes you to sin (a reference to masturbation) cut it off. The Church, however, disapproved of Origen’s action long ago and would condemn today the removal of a body part because it seemingly causes temptation to sin. Although spiritual life has priority over physical life, there is a mutual interdependence of the body and the soul. As noble (or as crazy) as it may seem to remove an physical organ involved in spiritual temptation, such action would abuse God’s gift of the body and therefore result in injury to both body and soul.
Jesus’ command in the gospel today then must be considered hyperbolic. He is telling us to take some action to avoid sexual impurity by exaggerating the length to which we may go. In a similar vein a bit later in the gospel he enjoins those who have been injured to “offer no resistance to evil.” This does not mean that they may not defend themselves but that they should pursue reconciliation rather than revenge.
But how do we deal with sexual temptation that plagues us even in old age? We can enumerate a few principles. First, it is serious matter that distorts our love for God and neighbor. For this reason, Scripture continually exhorts us to pursue “purity of heart.” Second, over-emphasis on sin and prohibition has in recent centuries robbed sexuality of its goodness and beauty. However, the reaction of the last fifty years which has spurned efforts to achieve a pure heart has likewise impeded the pursuit of virtue. Third, achieving purity of heart means ridding oneself of the instincts to dominate, to possess, and to be gratified by animal pleasure. To begin the quest requires self-control including “custody of the eyes” over what ignites sexual passion. And fourth, ultimately only the Holy Spirit can render the heart pure so we must continually pray that this will happen.
Homilette for Thursday, June 11, 2009
Memorial of St. Barnabas, apostle
(Acts 11:21b-26.13:1-3; Matthew 5:20-26)
St. Barnabas may not be on any list of patron saints for religion teachers, but he consummately fills the role. We might call him the prototypical catechist given that, besides Jesus, he seems to be the first teacher mentioned in the New Testament.
In the Acts of the Apostles Barnabas teaches by example as well as by words. In fact, his giving the total proceeds of the sale of his property to the community of disciples in Jerusalem has eloquently taught Christians throughout the centuries generosity and commitment. Today’s reading from Acts testifies how the Holy Spirit somehow makes Its favor of Barnabas as teacher known to the church at Antioch.
In the history of the Church ministries have come and apparently gone. St. Paul mentions various ones in his First Letter to the Corinthians: apostles, prophets, teachers, workers of mighty deeds, healers, helpers, administrators, and speakers in tongues. The ministry of apostle remains alive in the bishops. True prophets are rare but, hopefully, still functioning. Teachers are an absolute necessity if the faith is to be consistently passed on and vitally lived out.
(Acts 11:21b-26.13:1-3; Matthew 5:20-26)
St. Barnabas may not be on any list of patron saints for religion teachers, but he consummately fills the role. We might call him the prototypical catechist given that, besides Jesus, he seems to be the first teacher mentioned in the New Testament.
In the Acts of the Apostles Barnabas teaches by example as well as by words. In fact, his giving the total proceeds of the sale of his property to the community of disciples in Jerusalem has eloquently taught Christians throughout the centuries generosity and commitment. Today’s reading from Acts testifies how the Holy Spirit somehow makes Its favor of Barnabas as teacher known to the church at Antioch.
In the history of the Church ministries have come and apparently gone. St. Paul mentions various ones in his First Letter to the Corinthians: apostles, prophets, teachers, workers of mighty deeds, healers, helpers, administrators, and speakers in tongues. The ministry of apostle remains alive in the bishops. True prophets are rare but, hopefully, still functioning. Teachers are an absolute necessity if the faith is to be consistently passed on and vitally lived out.
Holmilette for Wednesday, June 10, 2009
Wednesday of the Tenth Week in Ordinary Time
(II Corinthians 3:4-11; Matthew 5:17-19)
It is surely a credit to pro-life advocates that they can see in an infinitesimal human embryo a human being. What gives them confidence, of course, is the knowledge that the embryo has all the life-producing information and dynamism to grow into a vivacious person. St. Paul displays this same confidence in the incipient Christian movement when he compares it to the illustrious Jewish faith in the first reading today.
Paul acknowledges the inherent superiority of Christianity to Judaism because of the presence of the Spirit. Although we have to recognize the Spirit’s role in Jewish prophecy, we should see along with Paul its activity in the lives of Christians as the essential difference in their morality. Where Judaism depends on a code of law to keep a people in line, Christianity looks to the grace of the Holy Spirit. Christians also have a written text. Indeed, the Sermon on the Mount incorporating much of Jewish law provides that. But what is quintessential about Christian life is that this law is everywhere activated by the Spirit of love.
We may see this Spirit at work in many pro-life workers. Some stand voluntarily on sidewalks in front of abortion clinics day after day. They are some criticized as yelling at women about to have an abortion, but this kind of behavior is not the rule. Rather, their love shines through as they pray for the fetus about to be annihilated and gently suggest to the mother that there is a more caring way to handle her child.
(II Corinthians 3:4-11; Matthew 5:17-19)
It is surely a credit to pro-life advocates that they can see in an infinitesimal human embryo a human being. What gives them confidence, of course, is the knowledge that the embryo has all the life-producing information and dynamism to grow into a vivacious person. St. Paul displays this same confidence in the incipient Christian movement when he compares it to the illustrious Jewish faith in the first reading today.
Paul acknowledges the inherent superiority of Christianity to Judaism because of the presence of the Spirit. Although we have to recognize the Spirit’s role in Jewish prophecy, we should see along with Paul its activity in the lives of Christians as the essential difference in their morality. Where Judaism depends on a code of law to keep a people in line, Christianity looks to the grace of the Holy Spirit. Christians also have a written text. Indeed, the Sermon on the Mount incorporating much of Jewish law provides that. But what is quintessential about Christian life is that this law is everywhere activated by the Spirit of love.
We may see this Spirit at work in many pro-life workers. Some stand voluntarily on sidewalks in front of abortion clinics day after day. They are some criticized as yelling at women about to have an abortion, but this kind of behavior is not the rule. Rather, their love shines through as they pray for the fetus about to be annihilated and gently suggest to the mother that there is a more caring way to handle her child.
Homilette for Tuesday, June 9, 2009
Tuesday of the Tenth Week in Ordinary Time
(II Corinthians 1:18-22; Matthew 5:13-16)
In 1930 Mahatma Gandhi mobilized the Indian subcontinent to demand independence. His tactic called for a protest on the salt tax. Salt is called “the poor person’s spice” because it is everywhere available and enhances the taste of most foods. The salt tax forbade the producing or selling of salt by anyone except the British government. Organizing a march to the sea where salt was to be collected, Gandhi made all the people realize that England had no right to claim sovereignty over their land.
When Jesus calls his disciples “the salt of the earth,” he -- like Gandhi organizing the salt march -- has no mean objective in mind. Rather, he is encouraging his disciples to help lift everyone’s burden by their solicitation. Joyful because as God’s children their destination is heaven, they are to invite the world on their journey. Likewise as light, the disciples are to draw attention to themselves so that everyone will emulate their righteous conduct.
Unfortunately many Christians today doubt their standing as salt and light. They see other ways of living and recognize their own as different not qualitatively better. We should not be so reserved. True, we must examine our motives and correct our faults, but we should also realize that the gospel implicitly followed will fulfill the deepest longings of every human heart.
(II Corinthians 1:18-22; Matthew 5:13-16)
In 1930 Mahatma Gandhi mobilized the Indian subcontinent to demand independence. His tactic called for a protest on the salt tax. Salt is called “the poor person’s spice” because it is everywhere available and enhances the taste of most foods. The salt tax forbade the producing or selling of salt by anyone except the British government. Organizing a march to the sea where salt was to be collected, Gandhi made all the people realize that England had no right to claim sovereignty over their land.
When Jesus calls his disciples “the salt of the earth,” he -- like Gandhi organizing the salt march -- has no mean objective in mind. Rather, he is encouraging his disciples to help lift everyone’s burden by their solicitation. Joyful because as God’s children their destination is heaven, they are to invite the world on their journey. Likewise as light, the disciples are to draw attention to themselves so that everyone will emulate their righteous conduct.
Unfortunately many Christians today doubt their standing as salt and light. They see other ways of living and recognize their own as different not qualitatively better. We should not be so reserved. True, we must examine our motives and correct our faults, but we should also realize that the gospel implicitly followed will fulfill the deepest longings of every human heart.
Subscribe to:
Posts (Atom)