Friday of the Twenty-second Week in Ordinary Time
(Colossians 1:15-20; Luke 5:33-39)
It is always perplexing to hear people seemingly without a prejudiced sentiment in their soul deride old age. Perhaps they invert a friend’s age saying that she is “thirty-seven” rather than “seventy-three.” Or maybe they repudiate that the friend has any age at all be calling her “seventy-three years young.”
What is it about old age that we don’t like to think of ourselves or those whom we love as having any part in it? When living things become old, they naturally die so humans at least fear growing old for that reason. Similarly we know that in old age people experience a decrease in ability, be it physical -- the capacity to work day and night, or mental – the tendency to forget. But becoming old has positive connotations as well. People often correct destructive behavior patterns in old age, and there is some truth to the celebrated “wisdom of old age.” Antiques have a definite charm as they imply craftsmanship and originality. In today’s gospel Jesus reminds us of an item that generally improves with years – wine.
American Catholics need to be wary of denigrating old age because both their faith tradition and their government are practically ancient. The Catholic Church is sometimes subtitled “the oldest institution in the world.” Likewise, there are few constitutional governments older than that of the United States. We can say that it is good to be old when age has a regenerating element that self-corrects corrupting tendencies and adapts to current ways of life. In the Church we recognize this factor as the Holy Spirit. In American society we see it as a sense of human equality that recognizes the value of every person whether native born or emigrating from another land.
Homilette for Thursday, September 3, 2009
Memorial of Saint Gregory the Great, pope and doctor of the Church
(Colossians 1:9-14; Luke 5:1-11)
Even before Pope John Paul II died, some Church commentators wondered whether he would go down in history as “John Paul the Great.” It would be an extraordinary tribute. Only two other popes have had the distinction of being so characterized: St. Gregory whom we celebrate today and St. Leo whose feast was in June. Just as John Paul II’s, Gregory's papacy was marked by accomplishment. He is credited with saving Rome from the invading Lombards and became a temporal leader with the virtual abdication of the Roman emporer. He wrote extensively on different subjects. His Pastoral Care became a standard manual for church leaders, and his Moralia is considered a great spiritual work of antiquity. He also reformed the liturgy publishing the Gregorian Sacramentary. In fact, Gregorian chant is named after him.
The gospel today indicates the source of the prodigious achievements of popes like Gregory the Great and John Paul II. By relating how their boats are deluged with fish when Jesus’ disciples’ heed his command to “(P)ut out into the deep and lower your nets,” it suggests that the critical element of greatness is following Jesus’ directives. This rule applies to us as well. We too may achieve remarkable feats – at least the salvation of our own souls. In such cases our survivors may not think of us “Maria the Great” or “Stephen the Great,” but they will likely give thanks to God that we have lived.
(Colossians 1:9-14; Luke 5:1-11)
Even before Pope John Paul II died, some Church commentators wondered whether he would go down in history as “John Paul the Great.” It would be an extraordinary tribute. Only two other popes have had the distinction of being so characterized: St. Gregory whom we celebrate today and St. Leo whose feast was in June. Just as John Paul II’s, Gregory's papacy was marked by accomplishment. He is credited with saving Rome from the invading Lombards and became a temporal leader with the virtual abdication of the Roman emporer. He wrote extensively on different subjects. His Pastoral Care became a standard manual for church leaders, and his Moralia is considered a great spiritual work of antiquity. He also reformed the liturgy publishing the Gregorian Sacramentary. In fact, Gregorian chant is named after him.
The gospel today indicates the source of the prodigious achievements of popes like Gregory the Great and John Paul II. By relating how their boats are deluged with fish when Jesus’ disciples’ heed his command to “(P)ut out into the deep and lower your nets,” it suggests that the critical element of greatness is following Jesus’ directives. This rule applies to us as well. We too may achieve remarkable feats – at least the salvation of our own souls. In such cases our survivors may not think of us “Maria the Great” or “Stephen the Great,” but they will likely give thanks to God that we have lived.
Homilette for Wednesday, September 2, 2009
Wednesday of the Twenty-second Week in Ordinary Time
(Colossians 1: 1-8; Luke 4:38-44)
When a President is leaving office, political commentators often reflect on his legacy. In others words, they speculate on how the President hopes to be remembered in history. They said, for example, that Bill Clinton wanted to be remembered for bringing peace to Israel-Palestine, which he almost managed to achieve. No doubt, many individuals today take up the concern for legacy. Some want to be remembered for their philanthropy; others, for their stylish fashions; and others, perhaps for their independent nature.
By contrast to the contemporary preoccupation for legacy, the first reading today notes how the Christians of Colossae are concerned about destiny. The writer, who is probably a disciple of Paul, remarks that the love these Christians have for others springs from their hope of heaven. Typical of Pauline epistles, the reading actually focuses on the three so-called theological virtues. It indicates that faith in Jesus as Lord induces Christians to imitate his love for others and to hope for the resurrection into the eternal glory that he experienced. Faith, hope, and love then lead us to God, which is why they are called theological. They form a solid structure which, like R. Buckminster Fuller’s amazing geodesic dome, becomes stronger the more times these basic elements are multiplied.
(Colossians 1: 1-8; Luke 4:38-44)
When a President is leaving office, political commentators often reflect on his legacy. In others words, they speculate on how the President hopes to be remembered in history. They said, for example, that Bill Clinton wanted to be remembered for bringing peace to Israel-Palestine, which he almost managed to achieve. No doubt, many individuals today take up the concern for legacy. Some want to be remembered for their philanthropy; others, for their stylish fashions; and others, perhaps for their independent nature.
By contrast to the contemporary preoccupation for legacy, the first reading today notes how the Christians of Colossae are concerned about destiny. The writer, who is probably a disciple of Paul, remarks that the love these Christians have for others springs from their hope of heaven. Typical of Pauline epistles, the reading actually focuses on the three so-called theological virtues. It indicates that faith in Jesus as Lord induces Christians to imitate his love for others and to hope for the resurrection into the eternal glory that he experienced. Faith, hope, and love then lead us to God, which is why they are called theological. They form a solid structure which, like R. Buckminster Fuller’s amazing geodesic dome, becomes stronger the more times these basic elements are multiplied.
Homilette for Tuesday, September 1, 2009
Tuesday of the Twenty-second Week in Ordinary Time
(I Thessalonians 5:1-6.9-11; Luke 4:31-37)
In the gospel yesterday Jesus says that the Spirit anointed him to let the oppressed go free. Today we see that he means business. Before we consider how, let us make a few notes about demons. Most people see demons as tempters nudging the innocent to bad choices. The demons of the gospels, on the other hand, affect people physically and mentally, not morally. True, Satan tries to allure Jesus into sin, but he is the devil, not a demon. Today we seldom speak of demons possessing people as a diagnosis of physical or mental disease. Rather, we use other terms like “cancer” and “bipolar condition” to describe these conditions. Still, we should remember that Jesus came to terminate all forms of oppression
The man possessed by the demon in the gospel is already in the synagogue where Jesus is teaching. Evidently, the words of rabbis and the prayers of the people have not been able to relieve him of his torturer. But Jesus teaches with authority; that is, he both knows what he is talking about and can execute what he proclaims. Jesus’ words provoke the demon to intimidation as it cries out, “’I know who you are – the Holy One of God.’” But Jesus is more than up to the challenge. He speaks even more forcefully in the duel of words, “`Be quiet! Come out of him!’” The demon finally succumbs to Jesus’ power by dispossessing the man.
With medicine’s amazing success over disease we may today have difficulty considering Christ’s healing power. Of course, we can think of Jesus as working through medical professionals. But he also brings people from sickness to health beyond the profession’s capability. True, he may decide not to remove the physical or mental malady affecting the patient. But still, as physician of souls, he will always strengthen those at physical life’s end with the surety that the harmful symptoms of their disease will dissolve in eternal life.
(I Thessalonians 5:1-6.9-11; Luke 4:31-37)
In the gospel yesterday Jesus says that the Spirit anointed him to let the oppressed go free. Today we see that he means business. Before we consider how, let us make a few notes about demons. Most people see demons as tempters nudging the innocent to bad choices. The demons of the gospels, on the other hand, affect people physically and mentally, not morally. True, Satan tries to allure Jesus into sin, but he is the devil, not a demon. Today we seldom speak of demons possessing people as a diagnosis of physical or mental disease. Rather, we use other terms like “cancer” and “bipolar condition” to describe these conditions. Still, we should remember that Jesus came to terminate all forms of oppression
The man possessed by the demon in the gospel is already in the synagogue where Jesus is teaching. Evidently, the words of rabbis and the prayers of the people have not been able to relieve him of his torturer. But Jesus teaches with authority; that is, he both knows what he is talking about and can execute what he proclaims. Jesus’ words provoke the demon to intimidation as it cries out, “’I know who you are – the Holy One of God.’” But Jesus is more than up to the challenge. He speaks even more forcefully in the duel of words, “`Be quiet! Come out of him!’” The demon finally succumbs to Jesus’ power by dispossessing the man.
With medicine’s amazing success over disease we may today have difficulty considering Christ’s healing power. Of course, we can think of Jesus as working through medical professionals. But he also brings people from sickness to health beyond the profession’s capability. True, he may decide not to remove the physical or mental malady affecting the patient. But still, as physician of souls, he will always strengthen those at physical life’s end with the surety that the harmful symptoms of their disease will dissolve in eternal life.
Homilette for Monday, August 31, 2009
Monday of the Twenty-second Week in Ordinary Time
(I Thessalonians 4:13-18; Luke 4:16-30)
Is it reassuring to learn that moderns have not been the first to question the resurrection of the dead? Obviously the Christians of Thessalonica considered the question a grave concern as the first reading today indicates. St. Paul does not flinch in addressing the issue but describes with dramatic flair how the dead will be raised.
Paul relies on the trustworthiness of the Lord for his insight. He writes “on the word of the Lord” that the dead will be awakened and led into glory prior to anyone who is still alive. At this point Paul believes that the revival would take place so soon that he along with most of his readers will be among the living who follow the dead into the clouds. These clouds will then serve as gondolas at a ski resort carrying passengers into the heavens.
We may compare Paul’s trust to that of baseball fans whose team is having a particularly very good year. Even when the team falls behind in the early innings, the fans do not worry. They know that their heroes have both resources and resolve to come back and win the game. So too do Paul’s words today allow us to trust that when we die, we will not recede into oblivion. Rather we know that Christ will come to usher into glory all who have put their faith in him.
(I Thessalonians 4:13-18; Luke 4:16-30)
Is it reassuring to learn that moderns have not been the first to question the resurrection of the dead? Obviously the Christians of Thessalonica considered the question a grave concern as the first reading today indicates. St. Paul does not flinch in addressing the issue but describes with dramatic flair how the dead will be raised.
Paul relies on the trustworthiness of the Lord for his insight. He writes “on the word of the Lord” that the dead will be awakened and led into glory prior to anyone who is still alive. At this point Paul believes that the revival would take place so soon that he along with most of his readers will be among the living who follow the dead into the clouds. These clouds will then serve as gondolas at a ski resort carrying passengers into the heavens.
We may compare Paul’s trust to that of baseball fans whose team is having a particularly very good year. Even when the team falls behind in the early innings, the fans do not worry. They know that their heroes have both resources and resolve to come back and win the game. So too do Paul’s words today allow us to trust that when we die, we will not recede into oblivion. Rather we know that Christ will come to usher into glory all who have put their faith in him.
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