Wednesday of the Twenty-eighth Week in Ordinary Time
(Romans 2:1-11; Luke: 11:42-46)
In allowing for human failure, the Church must take care not to accept it as permissible. Sin not only damages human relations, it also undermines the thanksgiving offering that the Church makes to the Creator. Paul in the first reading today shows urgency about not condoning sin.
Paul indicates that God’s tolerance of sin is an act of mercy not permission. In not destroying sinners outright, God wants them to take advantage of His goodness by repenting. But Paul is clear that the time for repentance is limited. Sooner or later, sinners will have to pay the price of their iniquity. Paul also emphasizes that God plays no favorites. Poor as well as rich who do not turn their backs on sin will face annihilation.
Perhaps we tolerate our own sins with the thought that striving for perfection leads to neurosis. We also make excuses for our failings with such banalities as “charity covers a multitude of sins.” But perfection is a goal, not an expectation. Only by striving for it can we, with God’s help, approach perfection. It is worth the effort because it gives God glory and, again with God’s grace, merits for us eternal life.
Homilette for Tuesday, October 13, 2009
Tuesday of the Twenty-eighth Week in Ordinary Time
(Romans 1:16-25; Luke 11:37-41)
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights...” Most Americans recognize these words from the Declaration of Independence almost as surely as they recognize the red, white, and blue. However, by speaking of truths that are “self-evident,” the words imply a reality that many Americans have trouble seeing. That reality is natural law governing human actions.
In the reading from Romans today, Paul refers to natural law. He writes, “...for although they knew God, they did not accord him glory as God or give him thanks.” He means to say that Greek and Roman pagans should be aware that their carnal excesses are offensive to the Creator by their observance of human nature. For this reason Paul exhorts Roman Christians not to follow the example of their neighbors.
Today law courts and law schools increasingly deny natural law in favor of the idea that law is the agreement of citizens. The failure to recognize natural law is subversive for it not only has led to such a pernicious practice as physician-assisted suicide but also can easily deny an ideal so fundamental as human rights. The Church, citing St. Paul among many other sources, benefits society greatly by insisting on the existence and the pertinence of natural law.
(Romans 1:16-25; Luke 11:37-41)
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights...” Most Americans recognize these words from the Declaration of Independence almost as surely as they recognize the red, white, and blue. However, by speaking of truths that are “self-evident,” the words imply a reality that many Americans have trouble seeing. That reality is natural law governing human actions.
In the reading from Romans today, Paul refers to natural law. He writes, “...for although they knew God, they did not accord him glory as God or give him thanks.” He means to say that Greek and Roman pagans should be aware that their carnal excesses are offensive to the Creator by their observance of human nature. For this reason Paul exhorts Roman Christians not to follow the example of their neighbors.
Today law courts and law schools increasingly deny natural law in favor of the idea that law is the agreement of citizens. The failure to recognize natural law is subversive for it not only has led to such a pernicious practice as physician-assisted suicide but also can easily deny an ideal so fundamental as human rights. The Church, citing St. Paul among many other sources, benefits society greatly by insisting on the existence and the pertinence of natural law.
Homilette for Monday, October 12, 2009
Monday of the Twenty-eighth Week in Ordinary Time
(Romans 1:1-7; Luke 11:29-32)
St. Augustine famously said, “With you I am a Christian; for you I am a bishop.” The first title, the bishop of Hippo went on, filled him with consolation while the second one made him fearful. Augustine, like Paul in his introduction to the Romans which we read today, realized that Christ comforts his people. On the other hand, to be a bishop or any minister means to stand in the place of Christ – which is the humongous task of treating others with his care.
Christians, like Paul says of himself, are in a sense slaves of Christ. We do what he commands. But this term by no means exhausts our identity. More than that, we are Christ’s sisters and brothers, adopted into God’s family as daughters and sons. This means that we carry out Christ’s commands not out of submission but out of freedom. We no longer see God as a prisoner views the warden watching every move he makes. Rather God is more like a mother observing her baby begin to walk and ready to assist the baby with each step.
Paul also emphasizes that Christ has sent him out as his apostle. But he does not claim any particular privilege for being so named. Rather he realizes the terrible burdens that Christ has laid upon him with the sending. In other writings Paul lists the sufferings that he has undergone in bringing the gospel to others. For now he seems content with mentioning how the call to apostleship links him with women and men in different places as sisters and brothers.
(Romans 1:1-7; Luke 11:29-32)
St. Augustine famously said, “With you I am a Christian; for you I am a bishop.” The first title, the bishop of Hippo went on, filled him with consolation while the second one made him fearful. Augustine, like Paul in his introduction to the Romans which we read today, realized that Christ comforts his people. On the other hand, to be a bishop or any minister means to stand in the place of Christ – which is the humongous task of treating others with his care.
Christians, like Paul says of himself, are in a sense slaves of Christ. We do what he commands. But this term by no means exhausts our identity. More than that, we are Christ’s sisters and brothers, adopted into God’s family as daughters and sons. This means that we carry out Christ’s commands not out of submission but out of freedom. We no longer see God as a prisoner views the warden watching every move he makes. Rather God is more like a mother observing her baby begin to walk and ready to assist the baby with each step.
Paul also emphasizes that Christ has sent him out as his apostle. But he does not claim any particular privilege for being so named. Rather he realizes the terrible burdens that Christ has laid upon him with the sending. In other writings Paul lists the sufferings that he has undergone in bringing the gospel to others. For now he seems content with mentioning how the call to apostleship links him with women and men in different places as sisters and brothers.
Homilette for Friday, October 9, 2009
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.
(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.
Subscribe to:
Posts (Atom)