Monday of the Twelfth Week in Ordinary Time
(Genesis 12:1-9; Matthew 7:1-5)
In order to appreciate God’s call of Abram from Genesis today, we should take note of the context. Babel has just fallen and with it any illusion that humans will by themselves come to a recognition of God’s preeminence and the need to follow his mandates. Although God has scattered the peoples over all the earth, He still intends to bring them together in peace and harmony. His plan is to forge a new nation with Abram as its leader to be an exemplar of loving obedience for the whole world.
We should notice that Abram is an unlikely candidate for the role. His name means exalted father, but he is, in fact, childless at seventy-five years of age! He is also homeless and nation-less. He does have a wife, the beautiful Sarai, whom he loves – a fact that does offer him some recommendation. He also seems to have some ambition as he responds to the unlikely call to greatness.
God directs Abram to leave his father’s house for a new land. There God will teach him the beginnings, at least, of leadership of a large nation. Abram will thus become a patriarch, indeed the greatest of the biblical patriarchs. But we must add that under God’s tutelage patriarchy carries a meaning quite different from that justly condemned by feminists today. God will teach Abram to be conscious and fair, not arbitrary and self-promoting. He will lead Abram to a consistent respect and tender care for women, not to hardness and domination. He will cherish his children, and not neglect them. These are lessons for us also to heed as we listen to the story of Abram unfold.
Homilette for Friday, June 19, 2009
Solemnity of the Most Sacred Heart of Jesus
(Hosea 11:1.3-4.8-9; Ephesians 3:8-12.14-19; John 19:31-37)
Why does the soldier stick his lance into Jesus’ side? Is he cruelly trying to pile on disgrace? Or perhaps he mercifully means to put Jesus out of his misery if there is any life left in him? One commentator suggests this soldier’s motive is beside the point. He says that by mentioning the incident, John the Evangelist merely wants to show that Jesus is really dead. More important than its exegetical meaning, the symbolic meaning of the act has captured the imagination of Christians through the centuries. The lance thrust into Jesus’ side pierces his heart indicating that like most people in the world Jesus suffers a broken heart.
Reviewing the gospel, we see much reason for Jesus’ feeling abandoned and broken. His people, the Jews, have almost unanimously rejected him. The supposedly law-driven Roman government has knowingly played into the hands of the Jewish conspirators. One of his closest disciples has betrayed him while another, the leader of the pack, has denied him. Yes, Jesus is spurned by those whom he has cared for.
In this world having a broken heart is not as remarkable as what we do with it. Basically, there are two options. We might allow the bitter experience to teach us that others suffer a similar fate and need consolation. Or we might sulk and complain about our pain. Symbolically again, Jesus takes the former route. Blood and water signifying the grace of Baptism flow from his wound. This same grace enables us also to respond with compassion to the suffering of others.
(Hosea 11:1.3-4.8-9; Ephesians 3:8-12.14-19; John 19:31-37)
Why does the soldier stick his lance into Jesus’ side? Is he cruelly trying to pile on disgrace? Or perhaps he mercifully means to put Jesus out of his misery if there is any life left in him? One commentator suggests this soldier’s motive is beside the point. He says that by mentioning the incident, John the Evangelist merely wants to show that Jesus is really dead. More important than its exegetical meaning, the symbolic meaning of the act has captured the imagination of Christians through the centuries. The lance thrust into Jesus’ side pierces his heart indicating that like most people in the world Jesus suffers a broken heart.
Reviewing the gospel, we see much reason for Jesus’ feeling abandoned and broken. His people, the Jews, have almost unanimously rejected him. The supposedly law-driven Roman government has knowingly played into the hands of the Jewish conspirators. One of his closest disciples has betrayed him while another, the leader of the pack, has denied him. Yes, Jesus is spurned by those whom he has cared for.
In this world having a broken heart is not as remarkable as what we do with it. Basically, there are two options. We might allow the bitter experience to teach us that others suffer a similar fate and need consolation. Or we might sulk and complain about our pain. Symbolically again, Jesus takes the former route. Blood and water signifying the grace of Baptism flow from his wound. This same grace enables us also to respond with compassion to the suffering of others.
Homilette for Thursday, June 18, 2009
Thursday of the Eleventh Week in Ordinary Time
(II Corinthians 1:1-11; Matthew 6:7-15)
A woman writes of her father, a medical doctor, arriving home late every night but never too tired to sing her a bedtime lullaby. Most fathers, I suspect, see their daughters as princesses worthy of such attention and, we have to add, of the best of men around.
In the first reading today Paul, quite unabashedly and amazingly, declares his fatherly love for the Corinthian church. After all, he gave it birth by preaching Christ in the city and then taking time there to mold a community together. He cannot help, then, but be deeply put out when that daughter begins to flirt with an imposter. The Christ to whom he introduced the Corinthians is not a legal fundamentalist demanding attention to every article of the law in pursuit of personal perfection. This, however, is how competitor preachers among the Corinthians described Jesus. Rather the true Christ imparts his holy Spirit to move his people first and foremost to love for others.
Nevertheless, we should not see the pursuit of excellence as in opposition to a love for others. Excellence means cultivating the virtues which make us spontaneously and generously give of ourselves. Introspection is part of the process, but we have to move out of ourselves to address the needs of those whom we are called to love.
(II Corinthians 1:1-11; Matthew 6:7-15)
A woman writes of her father, a medical doctor, arriving home late every night but never too tired to sing her a bedtime lullaby. Most fathers, I suspect, see their daughters as princesses worthy of such attention and, we have to add, of the best of men around.
In the first reading today Paul, quite unabashedly and amazingly, declares his fatherly love for the Corinthian church. After all, he gave it birth by preaching Christ in the city and then taking time there to mold a community together. He cannot help, then, but be deeply put out when that daughter begins to flirt with an imposter. The Christ to whom he introduced the Corinthians is not a legal fundamentalist demanding attention to every article of the law in pursuit of personal perfection. This, however, is how competitor preachers among the Corinthians described Jesus. Rather the true Christ imparts his holy Spirit to move his people first and foremost to love for others.
Nevertheless, we should not see the pursuit of excellence as in opposition to a love for others. Excellence means cultivating the virtues which make us spontaneously and generously give of ourselves. Introspection is part of the process, but we have to move out of ourselves to address the needs of those whom we are called to love.
Homilette for Wednesday, June 17, 2009
Wednesday of the Eleventh Week in Ordinary Time
(II Corinthians 9:6-11; Matthew 6:1-6.16-18)
We know that the fairly common English word hypocrite means pretender. A hypocrite is not who he or she seems to be. The word is actually Greek for actor. This is reasonable since actors are the ultimate pretenders in that they receive rewards from others for portraying someone who they are not. Hypocrisy runs directly against the morality preached by Jesus, especially in this Gospel according to Matthew which emphasizes a radically changed heart. Jesus’ disciples are to love sincerely, that is without pretence.
In today’s passage, which we always read on Ash Wednesday, Jesus warns us three times about being hypocrites. He tells us that we are not to be like actors playing for the approval of others when we give alms, when we pray, and when we fast. Rather we should consider God as our audience who, of course, readily scrutinizes the sincerity of our hearts.
(II Corinthians 9:6-11; Matthew 6:1-6.16-18)
We know that the fairly common English word hypocrite means pretender. A hypocrite is not who he or she seems to be. The word is actually Greek for actor. This is reasonable since actors are the ultimate pretenders in that they receive rewards from others for portraying someone who they are not. Hypocrisy runs directly against the morality preached by Jesus, especially in this Gospel according to Matthew which emphasizes a radically changed heart. Jesus’ disciples are to love sincerely, that is without pretence.
In today’s passage, which we always read on Ash Wednesday, Jesus warns us three times about being hypocrites. He tells us that we are not to be like actors playing for the approval of others when we give alms, when we pray, and when we fast. Rather we should consider God as our audience who, of course, readily scrutinizes the sincerity of our hearts.
Homilette for Tuesday, June 16, 2009
Tuesday of the Eleventh Week in Ordinary Time
(II Corinthians 8:1-9; Matthew 5:43-48)
Once a young man was entertaining tourists at a cable car terminal in San Francisco. He was so humorous that the people actually asked if they might give something for his efforts. The man at first feigned refusal and then, of course, accepted their gifts. In the second reading today St. Paul endeavors to make the Corinthians feel similarly compelled to make contributions to the collection he is taking up for the poor in Jerusalem.
A reform-minded politician claims that money is a lot like fertilizer in that it has to be spread around before it does any good. Certainly Christians have every reason not to hoard it. As Paul intimates here, since Christ has been super-generous with us, we should look for ways to assist others. With plenty of stories about misuse of donations, we are naturally cautious about giving money to anyone who claims a need. But this concern should not make us uncharitable. Indeed, many of us are quite capable of discerning genuine needs and assisting economically those who have them. Paul makes it clear that we have a duty in Christ to do so.
(II Corinthians 8:1-9; Matthew 5:43-48)
Once a young man was entertaining tourists at a cable car terminal in San Francisco. He was so humorous that the people actually asked if they might give something for his efforts. The man at first feigned refusal and then, of course, accepted their gifts. In the second reading today St. Paul endeavors to make the Corinthians feel similarly compelled to make contributions to the collection he is taking up for the poor in Jerusalem.
A reform-minded politician claims that money is a lot like fertilizer in that it has to be spread around before it does any good. Certainly Christians have every reason not to hoard it. As Paul intimates here, since Christ has been super-generous with us, we should look for ways to assist others. With plenty of stories about misuse of donations, we are naturally cautious about giving money to anyone who claims a need. But this concern should not make us uncharitable. Indeed, many of us are quite capable of discerning genuine needs and assisting economically those who have them. Paul makes it clear that we have a duty in Christ to do so.
Subscribe to:
Posts (Atom)