Friday of the Twenty-seventh Week in Ordinary Time
(Joel 1:13-15.2:1-2; Luke 11:15-26)
A colonial legislature was in session when a towering thunderstorm darkened the skies. The occasion seemed so ominous that some of the legislators, fearing it was the biblical “day of the Lord,” thought it would be best to adjourn the session and return to their families for the Lord’s arrival. The Speaker of the chamber, however, thought differently. He spoke up, “If it is the ‘Day of the Lord,’ then we will want to be found at work when He comes. If it is not, then we would look foolish for fearing that it is. Therefore, I say, bring in the candles.”
We find warnings of the “day of the Lord” in many of the prophets like in Joel today. They view it as the end of the world -- a time of judgment for which people must prepare by turning away from their evil ways. Jesus, also a prophet, gives a hopeful note to the “day of the Lord.” Besides judgment, he sees it as the moment of vindication to those who live righteously. It is not that the “day of the Lord” will be easy for anyone in Jesus’ mind but that rejoicing will follow for those who have been faithful to his ways.
Matthew, Mark, and Luke see the “day of the Lord” arriving with the crucifixion. The sky in these three gospels darkens, as Joel foresees in the reading today, when Jesus dies on Calvary. The first three evangelists are indicating – as John does in a unique way – that the cross presents the moment of judgment for the world. Those who recognize Jesus as the Son of God by his sheer innocence in death are saved. Those who cannot distinguish Jesus’ goodness are condemned. Of course, recognition here implies willingness to conform to his ways.
Homilette for Thursday, October 8, 2009
Thursday of the Twenty-seventh Week in Ordinary Time
(Malachi 3:13-20b; Luke 11:5-13)
Why is it that some people – mostly men? – have difficulty asking God for help? Perhaps we do not want to feel foolish should God not answer our prayers as we expect. Or maybe we like to think of ourselves as independent on Him as well as everyone else. In the gospel today Jesus provides two images to free us from our debilitating reluctance to seek assistance.
First, Jesus suggests that we may consider God as a friend to whom we may go with our problems. But, he indicates, God is better than a friend because He will assist us not just to avoid the embarrassment of denying a needy associate, much less to quiet a persistent acquaintance. No, God is the perfect friend who cares for us like a father – the second image -- loves his children. That is, God seeks only what is truly good for us. The difference between God’s friendship and every other friendship -- or, for that matter, God’s Fatherhood and any other fatherhood -- is that God can afford us the perfect gift, the Holy Spirit, who fills us with joy, love, and peace.
(Malachi 3:13-20b; Luke 11:5-13)
Why is it that some people – mostly men? – have difficulty asking God for help? Perhaps we do not want to feel foolish should God not answer our prayers as we expect. Or maybe we like to think of ourselves as independent on Him as well as everyone else. In the gospel today Jesus provides two images to free us from our debilitating reluctance to seek assistance.
First, Jesus suggests that we may consider God as a friend to whom we may go with our problems. But, he indicates, God is better than a friend because He will assist us not just to avoid the embarrassment of denying a needy associate, much less to quiet a persistent acquaintance. No, God is the perfect friend who cares for us like a father – the second image -- loves his children. That is, God seeks only what is truly good for us. The difference between God’s friendship and every other friendship -- or, for that matter, God’s Fatherhood and any other fatherhood -- is that God can afford us the perfect gift, the Holy Spirit, who fills us with joy, love, and peace.
Homilette for Wednesday, October 7, 2009
Our Lady of the Rosary
(Jonah 4:1-11; Luke 11:1-4)
“’Teach us to pray...’” the disciples ask Jesus in the gospel today. If the appeal were made to us, we might respond by telling the petitioner to find a rosary. For good reason Catholics view the rosary as the unofficial prayer of the Church.
The rosary is both physical and mental, both Scriptural and devotional prayer. Although it is often recited on one’s knees, posture is not as integral to the rosary as fingering its beads. Pressing each bead as we progress through the five “Our Fathers” and Glory Bes” and fifty “Hail Marys,” we remind ourselves that our salvation took place through God becoming human like ourselves. More importantly, the rosary invites us to consider the whole story of Christ as it moves from the announcement of his birth in the Joyous Mysteries, through his instructive ministry in the Luminous Mysteries, to his salvific death in the Sorrowful Mysteries, and finally to his heavenly reign in the Glorious Mysteries.
Scripture not only gives us matter for reflection but also provides the words we recite. The “Our Father” comes from today’s gospel, and the first part of the “Hail Mary” is derived from salutations by the angel Gabriel’s and Mary’s relative Elizabeth in Luke’s infancy narrative. When we pray the rosary, we put ourselves in communion with people reciting it around the world. Just as remarkable, the rosary lends itself to communal recitation. We may say it alone, but it is especially satisfying to pray it with others as if it were the Divine Office, the official prayer of the Church, where we echo one another in offering God praise.
(Jonah 4:1-11; Luke 11:1-4)
“’Teach us to pray...’” the disciples ask Jesus in the gospel today. If the appeal were made to us, we might respond by telling the petitioner to find a rosary. For good reason Catholics view the rosary as the unofficial prayer of the Church.
The rosary is both physical and mental, both Scriptural and devotional prayer. Although it is often recited on one’s knees, posture is not as integral to the rosary as fingering its beads. Pressing each bead as we progress through the five “Our Fathers” and Glory Bes” and fifty “Hail Marys,” we remind ourselves that our salvation took place through God becoming human like ourselves. More importantly, the rosary invites us to consider the whole story of Christ as it moves from the announcement of his birth in the Joyous Mysteries, through his instructive ministry in the Luminous Mysteries, to his salvific death in the Sorrowful Mysteries, and finally to his heavenly reign in the Glorious Mysteries.
Scripture not only gives us matter for reflection but also provides the words we recite. The “Our Father” comes from today’s gospel, and the first part of the “Hail Mary” is derived from salutations by the angel Gabriel’s and Mary’s relative Elizabeth in Luke’s infancy narrative. When we pray the rosary, we put ourselves in communion with people reciting it around the world. Just as remarkable, the rosary lends itself to communal recitation. We may say it alone, but it is especially satisfying to pray it with others as if it were the Divine Office, the official prayer of the Church, where we echo one another in offering God praise.
Homilette for Tuesday, October 6, 2009
Tuesday of the Twenty-seventh Week in Ordinary Time
(Jonah 3:1-10; Luke 10:38-42)
Giving a talk to Missionaries of Charity, the congregation Mother Teresa founded, will likely humble any priest aware of what is going on. The sisters place a chair in the center of the room for the priest and then sit on the floor around him. No doubt they see themselves as taking the posture of Mary listening to Jesus in the gospel today.
In the passage Jesus acts prophetically in a number of ways. First, he visits a woman’s home and then he allows a woman to sit at his feet. Rabbis do not take such liberties in biblical days for obvious reasons. But Jesus is in no way constrained by social customs neither to associate with women nor to have one in the position of his disciple. Indeed, he wants women must hear the gospel as well as men.
The great fourteenth century theologian Meister Eckhart saw Martha as Jesus’ disciple even more than Mary. He taught that where Mary only listens to the word of God as it comes from Jesus, Martha puts that word into practice by serving others. It’s a novel interpretation of the gospel but one which reinforces the idea that women as well as men express discipleship of Jesus in different ways.
(Jonah 3:1-10; Luke 10:38-42)
Giving a talk to Missionaries of Charity, the congregation Mother Teresa founded, will likely humble any priest aware of what is going on. The sisters place a chair in the center of the room for the priest and then sit on the floor around him. No doubt they see themselves as taking the posture of Mary listening to Jesus in the gospel today.
In the passage Jesus acts prophetically in a number of ways. First, he visits a woman’s home and then he allows a woman to sit at his feet. Rabbis do not take such liberties in biblical days for obvious reasons. But Jesus is in no way constrained by social customs neither to associate with women nor to have one in the position of his disciple. Indeed, he wants women must hear the gospel as well as men.
The great fourteenth century theologian Meister Eckhart saw Martha as Jesus’ disciple even more than Mary. He taught that where Mary only listens to the word of God as it comes from Jesus, Martha puts that word into practice by serving others. It’s a novel interpretation of the gospel but one which reinforces the idea that women as well as men express discipleship of Jesus in different ways.
Homilette for Monday, October 5, 2009
Monday of the Twenty-seventh Week in Ordinary Time
(Jonah 1:1-2:1.11; Luke 10:25-37)
Americans cherish autonomy. That is, we want to choose for ourselves what we will do. We see autonomy as the source of freedom and the cornerstone of happiness. Of course, we recognize the need for laws, but for many Americans the fewer, the better!
Jonah might be considered a typical American. Where God tells him to go to Nineveh as a prophet, he goes the other way as an autonomous person. Jonah is even less attentive to God than the pagan sailors who at first refuse to throw Jonah overboard because their consciences tell them that it would be wrong.
If we think of autonomy as freedom from servitude, it has something to commend itself. Humans should not be forced to submit themselves to others except for a serious reason like incarceration or imminent danger. Nevertheless, autonomy that runs against God’s intentions can endanger the welfare of a society. Because no one lives independently of others, everyone has responsibilities for the common good of all. Acting as if we were completely autonomous, we may refuse to recognize the benefits that others bring us and may reject the possibility of happiness in caring relationships with them.
(Jonah 1:1-2:1.11; Luke 10:25-37)
Americans cherish autonomy. That is, we want to choose for ourselves what we will do. We see autonomy as the source of freedom and the cornerstone of happiness. Of course, we recognize the need for laws, but for many Americans the fewer, the better!
Jonah might be considered a typical American. Where God tells him to go to Nineveh as a prophet, he goes the other way as an autonomous person. Jonah is even less attentive to God than the pagan sailors who at first refuse to throw Jonah overboard because their consciences tell them that it would be wrong.
If we think of autonomy as freedom from servitude, it has something to commend itself. Humans should not be forced to submit themselves to others except for a serious reason like incarceration or imminent danger. Nevertheless, autonomy that runs against God’s intentions can endanger the welfare of a society. Because no one lives independently of others, everyone has responsibilities for the common good of all. Acting as if we were completely autonomous, we may refuse to recognize the benefits that others bring us and may reject the possibility of happiness in caring relationships with them.
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