Friday of the Eleventh Week in Ordinary Time
(II Kings 11:4-9.9-18.20; Matthew 6:19-23)
It is said that if you give a child a choice between a worn dime and shiny penny, she will choose the penny. This may be true in general, but often enough there is a different result. Since they have difficulty making choices, children generally want both offerings. A sign of maturity is the ability to decide on a goal and to marshal one’s resources to achieve it.
In the gospel today Jesus is calling his disciples to maturity and beyond. He wants us not only to choose a heavenly treasure but to live implicitly righteous lives in order to achieve it. Wealth is a fleeting blessing, he would say, where divine love lasts forever. To achieve eternal life we are to share with others the love which the Holy Spirit pours into our hearts.
Thursday, June 17, 2010
Thursday of the Eleventh Week in Ordinary Time
(Sirach 48:1-14; Matthew 6:7-15)
Although no book of the Bible bears his name, Elijah may be considered the preeminent prophet of Israel. As a prophet, he received a special revelation from God, spoke on God’s behalf, and suffered at the hands of kings and people because of God’s message. However, he was not martyred, which was considered the prophet’s fate. Rather, he was taken up into heaven in a fiery chariot, which was fitting since fire was Elijah’s trademark. Pope Benedict in his book Jesus of Nazareth writes that the people of Israel awaited Elijah’s return so that he might experience a true martyr’s death.
Because of his expected return, some thought Jesus himself was Elijah reincarnated. When he asked his disciples who the people were calling him, they answered that some considered him to be Elijah. But Jesus had another candidate for the Elijah role: John the Baptist, who was beheaded after telling the truth about Herod Antipas. For Jesus, John’s death anticipates the prophetic “Day of the Lord” which is how the evangelists saw the paschal event.
Christians understand the prophets as foretelling Jesus’ coming. How did Elijah do this? There are incidents about Elijah that parallel experiences in Jesus’ life like providing food for the widow and her son prefiguring Jesus’ feeding the multitude. Perhaps more indicative, however, is the story of the Lord God coming to Elijah as a whisper at the mouth of a cave. We see the whisper as Jesus, the full revelation of God in the quite unassuming figure of a carpenter from Nazareth, and the cave as the depths of his being where he talks with the Father because he is one with Him.
(Sirach 48:1-14; Matthew 6:7-15)
Although no book of the Bible bears his name, Elijah may be considered the preeminent prophet of Israel. As a prophet, he received a special revelation from God, spoke on God’s behalf, and suffered at the hands of kings and people because of God’s message. However, he was not martyred, which was considered the prophet’s fate. Rather, he was taken up into heaven in a fiery chariot, which was fitting since fire was Elijah’s trademark. Pope Benedict in his book Jesus of Nazareth writes that the people of Israel awaited Elijah’s return so that he might experience a true martyr’s death.
Because of his expected return, some thought Jesus himself was Elijah reincarnated. When he asked his disciples who the people were calling him, they answered that some considered him to be Elijah. But Jesus had another candidate for the Elijah role: John the Baptist, who was beheaded after telling the truth about Herod Antipas. For Jesus, John’s death anticipates the prophetic “Day of the Lord” which is how the evangelists saw the paschal event.
Christians understand the prophets as foretelling Jesus’ coming. How did Elijah do this? There are incidents about Elijah that parallel experiences in Jesus’ life like providing food for the widow and her son prefiguring Jesus’ feeding the multitude. Perhaps more indicative, however, is the story of the Lord God coming to Elijah as a whisper at the mouth of a cave. We see the whisper as Jesus, the full revelation of God in the quite unassuming figure of a carpenter from Nazareth, and the cave as the depths of his being where he talks with the Father because he is one with Him.
Wednesday, June 16, 2010
Wednesday of the Eleventh Week in Ordinary Time
(II Kings 2:1.6-14; Matthew 6:1-6.16-18)
Students at a Catholic high school would piously enter chapel during the lunch break for mass when their priest-teacher was observing, grade book in hand. Once the teacher left his post, however, the adolescents would sneak out thinking that they put something over him. But the teacher -- no one’s fool -- likely gave no real credit for mass attendance. He probably was well aware of what his students were up to and just hoped that the chicanery would result in their saying a few prayers.
In today’s gospel Jesus warns about performing acts of piety so that others may see them. He says that such hypocrisy finds no favor with the Father. He does not say, but we can presume, that such behavior has a net negative effect as one of its purposes is deception. We know eternal life or heaven to be reserved for the righteous with no wicked or faulty admitted. This means that when we are called, all deceit, hatred, and base desires will have to be seared from our souls. This purgation is often pictured as taking place on the outskirts of hell with all its blazing heat. Of course, we really don’t know what purgatory is like. Still we can say from our experience in trying to undo harmful habits that it is likely to be an unpleasant process we would do well to avoid. It would be much easier for us if we make transparency our way of life now.
(II Kings 2:1.6-14; Matthew 6:1-6.16-18)
Students at a Catholic high school would piously enter chapel during the lunch break for mass when their priest-teacher was observing, grade book in hand. Once the teacher left his post, however, the adolescents would sneak out thinking that they put something over him. But the teacher -- no one’s fool -- likely gave no real credit for mass attendance. He probably was well aware of what his students were up to and just hoped that the chicanery would result in their saying a few prayers.
In today’s gospel Jesus warns about performing acts of piety so that others may see them. He says that such hypocrisy finds no favor with the Father. He does not say, but we can presume, that such behavior has a net negative effect as one of its purposes is deception. We know eternal life or heaven to be reserved for the righteous with no wicked or faulty admitted. This means that when we are called, all deceit, hatred, and base desires will have to be seared from our souls. This purgation is often pictured as taking place on the outskirts of hell with all its blazing heat. Of course, we really don’t know what purgatory is like. Still we can say from our experience in trying to undo harmful habits that it is likely to be an unpleasant process we would do well to avoid. It would be much easier for us if we make transparency our way of life now.
Tuesday, June 15, 2010
Tuesday of the Eleventh Week in Ordinary Time
(I Kings 21:17-29; Matthew 5:43-48)
“It’s not fair,” we may protest, “King Ahab deserves to be exiled for killing Naboth, not exonerated for robing himself in sackcloth.” God’s mercy always seems to come after and trump His justice. But surely we see things backwards here. God always intends to bring about justice by showing mercy. As long as we show contrition for our sins, God will forgive us. But God’s mercy must not be taken for granted as if we may plot the resumption of a sinful act. Contrition presupposes the will not to sin again.
The child’s dilemma challenges this perspective. A child comes to Confession forever with the same sins – disobeying her parents or fighting with his brother, among other peccadilloes. Are these sins then forgiven? Or, perhaps, they are not sins in the first place? Of course, typically they do not comprise what we know as mortal sins, but nevertheless they should be fairly considered and dutifully given penance. Taken seriously, the girl here will grow in consciousness to realize the benefit of her parents’ judgment and the possibility of following it. Likewise, the boy will become aware of his brother's and, indeed, every human being’s dignity and not abuse it.
(I Kings 21:17-29; Matthew 5:43-48)
“It’s not fair,” we may protest, “King Ahab deserves to be exiled for killing Naboth, not exonerated for robing himself in sackcloth.” God’s mercy always seems to come after and trump His justice. But surely we see things backwards here. God always intends to bring about justice by showing mercy. As long as we show contrition for our sins, God will forgive us. But God’s mercy must not be taken for granted as if we may plot the resumption of a sinful act. Contrition presupposes the will not to sin again.
The child’s dilemma challenges this perspective. A child comes to Confession forever with the same sins – disobeying her parents or fighting with his brother, among other peccadilloes. Are these sins then forgiven? Or, perhaps, they are not sins in the first place? Of course, typically they do not comprise what we know as mortal sins, but nevertheless they should be fairly considered and dutifully given penance. Taken seriously, the girl here will grow in consciousness to realize the benefit of her parents’ judgment and the possibility of following it. Likewise, the boy will become aware of his brother's and, indeed, every human being’s dignity and not abuse it.
Monday, June 14, 2010
Monday of the Eleventh Week in Ordinary Time
(I Kings 21:1-16; Matthew 5:43-48)
“’Frailty, thy name is woman,’” Prince Hamlet says of his mother, the queen, in Shakespeare’s play. But it is not true. Some women, like Lady Macbeth in another Shakespearean play, are as hard as the seats in the church basement. There is nothing frail either about Queen Jezebel in the first reading. As her husband, the king, pouts over not being able to obtain a parcel of land, she cooks up a treachery that would impress the Godfather. She not only defrauds but murders to steal the land away. Then she triply defies God’s law by arranging false witnesses testify that they heard poor Naboth curse God. Not frailty but pure wickedness characterizes this dame!
Some may see Jezebel as a figure of the archetypal Eve and cast all women in a negative hue. But we must resist the temptation. In Genesis, both Adam and Eve willingly share the forbidden fruit. In contemporary life, men much more typically than women commit heinous crimes. What sin always demonstrates, however, is the human need of redemption. Somehow men as well as women must be freed from the burden of guilt attached to their crimes.
“...all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus...,” declares St. Paul in the Letter to the Romans. Christ has freed Jews and Greeks, men and women, the dark and the light complexioned from the guilt which would hold them in sin like a car stuck in sand. We celebrate this redemption in the Eucharist. Here he frees us from our wanton desire to possess and to dominate like King Ahab and Queen Jezebel.
(I Kings 21:1-16; Matthew 5:43-48)
“’Frailty, thy name is woman,’” Prince Hamlet says of his mother, the queen, in Shakespeare’s play. But it is not true. Some women, like Lady Macbeth in another Shakespearean play, are as hard as the seats in the church basement. There is nothing frail either about Queen Jezebel in the first reading. As her husband, the king, pouts over not being able to obtain a parcel of land, she cooks up a treachery that would impress the Godfather. She not only defrauds but murders to steal the land away. Then she triply defies God’s law by arranging false witnesses testify that they heard poor Naboth curse God. Not frailty but pure wickedness characterizes this dame!
Some may see Jezebel as a figure of the archetypal Eve and cast all women in a negative hue. But we must resist the temptation. In Genesis, both Adam and Eve willingly share the forbidden fruit. In contemporary life, men much more typically than women commit heinous crimes. What sin always demonstrates, however, is the human need of redemption. Somehow men as well as women must be freed from the burden of guilt attached to their crimes.
“...all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus...,” declares St. Paul in the Letter to the Romans. Christ has freed Jews and Greeks, men and women, the dark and the light complexioned from the guilt which would hold them in sin like a car stuck in sand. We celebrate this redemption in the Eucharist. Here he frees us from our wanton desire to possess and to dominate like King Ahab and Queen Jezebel.
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