Friday of the Twelfth Week in Ordinary Time
(Genesis 17:1.9-10.15-22; Matthew 8:1-4)
As a newly ordained priest the biblical scholar Raymond E. Brown told his pastor on January 1 that he intended to preach on the circumcision. “Ah, you’re not going to do that, are you?” the pastor replied as if even the circumcision of Jesus was a sordid subject. “I most certainly am,” Fr. Brown asserted. All of us, I imagine, would be interested in what he would say about today’s first reading.
Circumcision is a custom older than Abraham. Pagan societies circumcised young men as a sign of sexual potency and the coming of age. But when Abraham and his descendants circumcise their infants, a very different meaning is conveyed. The principal characters are the father and mother of the circumcised, not the boy himself. They demonstrate how carrying out a rite mandated by God does not flaunt sexual prowess but restricts it. The act indicates their intention of raising the child in every way that the Lord commands. Indeed, circumcision implies that the parents do not own their son but that he is a gift from God entrusted to their care.
It may not seem right that this sacred rite is reserved for males. However, we need to take note that the Bible is not concerned about equality in the same way as western humanity. The sad fact is that men need this reminder of duty and chastity much more than woman since nature allows them to distance themselves from the actual birthing of children. Perhaps it is significant that Baptism, which functions in ways similar to circumcision, is obligatory for female as well as male Christians. We recognize the tendency to sin in everyone and the way out of sin’s morass is not through reminding a person of his or her duty but through movement with the Spirit who comes by means of the water.
Homilette for Thursday, June 25, 2009
Thursday of the Twelfth Week in Ordinary Time
(Genesis 16:1-12.15-16; Matthew 7:21-29)
Children like to fantasize about deathbed conversion. They ask their religion teachers about the possibility of living a life of leisure, then confessing their sins just before they check out, and finally experiencing even greater comforts in heaven. In this way they would defy their mothers’ chastisement, “You can’t have your cake and eat it too.” But today’s gospel shows mother’s wisdom to be on target after all.
When Jesus says that not everyone praying, “Lord, Lord,” will enter heaven, he has in mind those who think that they might reach salvation by only calling upon God. Rather, he adds, the sincere attempt to put into practice what he has just taught in the Sermon on the Mount is also required. We should emphasize that he is not denying the necessity of prayer as if we might meet the challenges of the Sermon by the force of our will. No, sooner or later, we realize that the tenets of Jesus’ Sermon are beyond even the best of us. We need God’s gracious hand in order to fulfill them, and we need his merciful arm to reach down for us when we fail to do so.
(Genesis 16:1-12.15-16; Matthew 7:21-29)
Children like to fantasize about deathbed conversion. They ask their religion teachers about the possibility of living a life of leisure, then confessing their sins just before they check out, and finally experiencing even greater comforts in heaven. In this way they would defy their mothers’ chastisement, “You can’t have your cake and eat it too.” But today’s gospel shows mother’s wisdom to be on target after all.
When Jesus says that not everyone praying, “Lord, Lord,” will enter heaven, he has in mind those who think that they might reach salvation by only calling upon God. Rather, he adds, the sincere attempt to put into practice what he has just taught in the Sermon on the Mount is also required. We should emphasize that he is not denying the necessity of prayer as if we might meet the challenges of the Sermon by the force of our will. No, sooner or later, we realize that the tenets of Jesus’ Sermon are beyond even the best of us. We need God’s gracious hand in order to fulfill them, and we need his merciful arm to reach down for us when we fail to do so.
Homilette for Wednesday, June 24, 2009
Solemnity of the Nativity of St. John the Baptist
(Isaiah 49:1-6; Acts 13:22-26; Luke 1:57-66.80)
In Mathis Grünewald’s profound painting of Jesus’ crucifixion, a diminutive John the Baptist stands at the Savior’s side. He is smaller than life because the artist wants to signify the meaning of the Baptist’s words in John’s gospel, “(Jesus) must increase; I must decrease” (John 3:30). For this reason also, the Church has placed the birth of John the Baptist just after the summer solstice when daylight begins to decrease.
Today’s gospel focuses on the naming of Zechariah and Elizabeth’s child. “John” literally means “Yahweh has shown favor.” We see God’s favor in two ways. First, he has blessed the pious couple with a child despite their old age. Second, John will serve as the precursor of God’s greatest blessing – His son, Jesus the Christ. The naming is also significant because by insisting on “John” both parents comply with God’s will. For Zechariah this compliance indicates a turnabout from his previous incredulity when the angel announced to him that he was to have a son. We may see this change of heart as indicative of the grace of Jesus’ coming already taking effect.
A woman I know always sends Christmas cards in July. It seems incongruous to be thinking of cold nights and warm stables when hot winds are blowing across the land. But her sentiment is much the same that the Church wants to propagate with the celebration of John’s birth today. The birth of Jesus is news to good too be contained. It needs to be announced in season and out of season. Today we celebrate one who announced it even before he was born.
(Isaiah 49:1-6; Acts 13:22-26; Luke 1:57-66.80)
In Mathis Grünewald’s profound painting of Jesus’ crucifixion, a diminutive John the Baptist stands at the Savior’s side. He is smaller than life because the artist wants to signify the meaning of the Baptist’s words in John’s gospel, “(Jesus) must increase; I must decrease” (John 3:30). For this reason also, the Church has placed the birth of John the Baptist just after the summer solstice when daylight begins to decrease.
Today’s gospel focuses on the naming of Zechariah and Elizabeth’s child. “John” literally means “Yahweh has shown favor.” We see God’s favor in two ways. First, he has blessed the pious couple with a child despite their old age. Second, John will serve as the precursor of God’s greatest blessing – His son, Jesus the Christ. The naming is also significant because by insisting on “John” both parents comply with God’s will. For Zechariah this compliance indicates a turnabout from his previous incredulity when the angel announced to him that he was to have a son. We may see this change of heart as indicative of the grace of Jesus’ coming already taking effect.
A woman I know always sends Christmas cards in July. It seems incongruous to be thinking of cold nights and warm stables when hot winds are blowing across the land. But her sentiment is much the same that the Church wants to propagate with the celebration of John’s birth today. The birth of Jesus is news to good too be contained. It needs to be announced in season and out of season. Today we celebrate one who announced it even before he was born.
Homilette for Tuesday, June 23, 2009
Tuesday of the Twelfth Week in Ordinary Time
(Genesis 13:2.5-18; Matthew 7:6.12-14)
If Abram is to be the patriarch of a great nation, he must not be greedy and treacherous. Rather diligence and magnanimity befit one whose descendants will number like particles of dust on the earth. Abram’s hard work has made him rich; in the first reading today he displays his golden nature. When he realizes that his and his nephew’s Lot households are too large and complex to dwell together, he asks Lot to depart but does not dictate where Lot is to go. A fair way to determine who will keep what land would be to cast lots or flip a coin. But Abram proves himself more than fair by giving Lot his preference. Shrewdly but unwisely Lot picks the more favorable plains to the east. There he will mix with city dwellers who incur God’s wrath. Meanwhile, God blesses Abram again for his nobility of spirit.
In the gospel Jesus warns his disciples that they should avoid the easy way in life, no doubt referring to “easy money” gained dishonestly or “adult recreation” achieved by degrading others. He might have his ancestor Abram in mind when he gives this lesson.
(Genesis 13:2.5-18; Matthew 7:6.12-14)
If Abram is to be the patriarch of a great nation, he must not be greedy and treacherous. Rather diligence and magnanimity befit one whose descendants will number like particles of dust on the earth. Abram’s hard work has made him rich; in the first reading today he displays his golden nature. When he realizes that his and his nephew’s Lot households are too large and complex to dwell together, he asks Lot to depart but does not dictate where Lot is to go. A fair way to determine who will keep what land would be to cast lots or flip a coin. But Abram proves himself more than fair by giving Lot his preference. Shrewdly but unwisely Lot picks the more favorable plains to the east. There he will mix with city dwellers who incur God’s wrath. Meanwhile, God blesses Abram again for his nobility of spirit.
In the gospel Jesus warns his disciples that they should avoid the easy way in life, no doubt referring to “easy money” gained dishonestly or “adult recreation” achieved by degrading others. He might have his ancestor Abram in mind when he gives this lesson.
Homilette for Monday, June 22, 2009
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.
(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.
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