Monday of the Fifteenth Week in Ordinary Time
(Isaiah 1:10-17; Matthew 10:34-11:1)
In the Middle East where Christians still live among Muslims, it is not unusual for Muslims to challenge Christians about our belief that God is both one and three. “This is contradictory,” the Muslims would say. We Christians, of course, are not without answers. Our responses generally restate the great theological declarations of the fourth century that the Father, the Son, and Spirit share the same divinity with distinct, although not individual, personhoods. In the gospel proclamation today we find Scriptural basis for our stand that Jesus is one with the Father.
First and foremost, Jesus speaks with divine authority. Who but God would dare to say that anyone who “loves father or mother more than me is not worthy of me”? Even a fool would allow some slack for family before claiming personal allegiance. Jesus, however, knowing himself to be divine can demand utmost loyalty. Second, Jesus states that anyone who accepts one of his apostles, accepts him just as anyone who accepts him, accepts the Father who sent him. It is not strange to say that to accept an ambassador with credentials from an earthly leader, accepts the leader. But it is brazen to make the same equation between oneself and God without divine testimony. It may be that Jesus is simply deluded, but the gospels show him to be very much in touch with reality. We conclude then that Jesus is as he indicates, God.
Acknowledging Jesus as God implies compliance with his teaching. We take up our cross and follow him without grumbling, much less rebellion. Likewise, we assist the “little ones,” the poor, whom Mother Teresa recognized as “Jesus in disguise.”
Friday, July 9, 2010
Friday of the Fourteenth Week in Ordinary Time
(Hosea 14:2-10; Matthew 10:16-23)
Often the Church is criticized for distinctions she makes in moral theology. For example, many eschew the difference the Church sees between taking contraceptives, which she condemns, to avoid conception when a couple cannot afford to have a child and, as she recommends, using natural family planning. A similar objection is made to the Church’s condoning the possibility of removing a cancerous uterus even when it contains a fetus to save a woman’s life and her forbidding the direct killing of the fetus for the same purpose. We, however, should understand these distinctions as the Church’s putting into practice Jesus’ admonition in the gospel today to be “shrewd as serpents and as simple as doves.”
As doves, the Church holds that her members must not directly do evil. Rather, we must endeavor to act righteously at all costs. Yet this does not mean that we cannot make shrewd determinations to navigate through an often murky moral world. Natural family planning requires sacrifice to forego sexual intercourse during the considerable time when the wife may conceive; but, more importantly morally, it does not frustrate nature by constructing barriers to conception. Similarly, removing a defective uterus to save the life of a pregnant woman may result in her baby’s death, but it does not directly destroy the nascent life as abortion ruthlessly does.
(Hosea 14:2-10; Matthew 10:16-23)
Often the Church is criticized for distinctions she makes in moral theology. For example, many eschew the difference the Church sees between taking contraceptives, which she condemns, to avoid conception when a couple cannot afford to have a child and, as she recommends, using natural family planning. A similar objection is made to the Church’s condoning the possibility of removing a cancerous uterus even when it contains a fetus to save a woman’s life and her forbidding the direct killing of the fetus for the same purpose. We, however, should understand these distinctions as the Church’s putting into practice Jesus’ admonition in the gospel today to be “shrewd as serpents and as simple as doves.”
As doves, the Church holds that her members must not directly do evil. Rather, we must endeavor to act righteously at all costs. Yet this does not mean that we cannot make shrewd determinations to navigate through an often murky moral world. Natural family planning requires sacrifice to forego sexual intercourse during the considerable time when the wife may conceive; but, more importantly morally, it does not frustrate nature by constructing barriers to conception. Similarly, removing a defective uterus to save the life of a pregnant woman may result in her baby’s death, but it does not directly destroy the nascent life as abortion ruthlessly does.
Thursday, July 8, 2010
Thursday of the Fourteenth Week in Ordinary Time
(Hosea 11:1-4; 8e-9; Matthew 10:7-15)
“A man had two sons” is a familiar biblical theme. We find it in the story of Adam, Cain, and Abel; of Abraham, Ishmael, and Isaac; of Isaac, Esau and Jacob; and of the “Prodigal Son”. Typically one son pleases the father while the other broods and pouts. Typically again, the father’s love encompasses both sons.
We should also see the theme of a man with two sons running through the course of the whole Bible. God is portrayed as a man with two sons – Israel and Jesus. Jesus, of course, proves himself worthy of the Father’s praise while Israel has demonstrated fickleness in behavior. In the reading from the prophet Hosea today God expresses both tenderness and outrage for His son Israel. Although Israel has continuously betrayed God, He promises to treat this son with mercy, not annihilation. God’s love for Israel is played out in sending His faithful son Jesus to his rescue.
God loves each of us as He loves Israel. Never mind that we have sinned, even if we have done so egregiously. Never mind that we too often brood and pout rather than turn to God in repentance. God not only waits to forgive us but actively seeks us out through Jesus. His words recorded in the gospels call us to righteousness. His grace delivered through the sacraments empowers us to act according to his teachings. We but need to turn to Him for salvation.
(Hosea 11:1-4; 8e-9; Matthew 10:7-15)
“A man had two sons” is a familiar biblical theme. We find it in the story of Adam, Cain, and Abel; of Abraham, Ishmael, and Isaac; of Isaac, Esau and Jacob; and of the “Prodigal Son”. Typically one son pleases the father while the other broods and pouts. Typically again, the father’s love encompasses both sons.
We should also see the theme of a man with two sons running through the course of the whole Bible. God is portrayed as a man with two sons – Israel and Jesus. Jesus, of course, proves himself worthy of the Father’s praise while Israel has demonstrated fickleness in behavior. In the reading from the prophet Hosea today God expresses both tenderness and outrage for His son Israel. Although Israel has continuously betrayed God, He promises to treat this son with mercy, not annihilation. God’s love for Israel is played out in sending His faithful son Jesus to his rescue.
God loves each of us as He loves Israel. Never mind that we have sinned, even if we have done so egregiously. Never mind that we too often brood and pout rather than turn to God in repentance. God not only waits to forgive us but actively seeks us out through Jesus. His words recorded in the gospels call us to righteousness. His grace delivered through the sacraments empowers us to act according to his teachings. We but need to turn to Him for salvation.
Wednesday, July 7, 2010
Wednesday of the Fourteenth Week in Ordinary Time
(Hosea 10:1-3.7-8.12; Matthew 10:1-7)
Although the issue sounds odd to many, some theologians have speculated that Jesus did not really intend to found a church. Rather, they say, the Church grew out of the discernment of Jesus’ disciples after the resurrection. Yet evidence such as today’s gospel indicates that Jesus had an institution in mind as he named a definite number of disciples to preach in his stead.
Twelve, of course, represents the tribes of Israel. By naming twelve apostles and sending them strictly to the Jewish territories, Jesus demonstrates his intention of establishing a new Israel. At the end of the gospel, he will direct the same men, with the exception of Judas Iscariot, to the whole world to augment the numbers of his renewed community of faith.
From the beginning Jesus also intends that his Church be more than an assembly of like-minded people. As the list of disciples signals, he deliberately chooses men of different ideologies and ways of life. There are fishermen and at least one businessman. One, the tax collector, is considered a Roman lackey while another, Simon the Cananean, is a zealous opponent of Roman dominion. The diversity is yet another sign of Jesus’ founding genius. The wide range of adherents not only brings different gifts to attract the masses but also gives testimony to his grace as all follow his teachings of forbearance and love.
(Hosea 10:1-3.7-8.12; Matthew 10:1-7)
Although the issue sounds odd to many, some theologians have speculated that Jesus did not really intend to found a church. Rather, they say, the Church grew out of the discernment of Jesus’ disciples after the resurrection. Yet evidence such as today’s gospel indicates that Jesus had an institution in mind as he named a definite number of disciples to preach in his stead.
Twelve, of course, represents the tribes of Israel. By naming twelve apostles and sending them strictly to the Jewish territories, Jesus demonstrates his intention of establishing a new Israel. At the end of the gospel, he will direct the same men, with the exception of Judas Iscariot, to the whole world to augment the numbers of his renewed community of faith.
From the beginning Jesus also intends that his Church be more than an assembly of like-minded people. As the list of disciples signals, he deliberately chooses men of different ideologies and ways of life. There are fishermen and at least one businessman. One, the tax collector, is considered a Roman lackey while another, Simon the Cananean, is a zealous opponent of Roman dominion. The diversity is yet another sign of Jesus’ founding genius. The wide range of adherents not only brings different gifts to attract the masses but also gives testimony to his grace as all follow his teachings of forbearance and love.
Tuesday, July 6, 2010
Tuesday of the Fourteenth Week in Ordinary Time
(Hosea 8:4-7.11-13; Matthew 9:32-38)
A popular spiritual director used to say, “All people are good, and all people are hurting.” The biblical stories of creation and of the fall reveal the same truth. After breathing life into the man, he and his partner walk with God in Paradise. Then their mistrust of the Creator’s goodness ruptures the friendship. God’s subsequent interrogation reveals that the sin has also fractured their own relationship. Finally, the due punishment breaches human rapport with nature.
In time some of the closeness with God that the first humans enjoyed is restored. Most notably, God leads the Hebrews through the desert for forty years forging a new covenant between God and humanity. But the people always return to evil ways. Hosea and the other prophets point out their fickleness. They dally with metal idols and scandalously satiate their passions.
In today’s gospel passage Jesus enables a deaf mute to speak as he has previously restored the sight of the blind and raised the dead. These reparations indicate God’s approaching the people in a personal and, thus, definitive way. In short order Jesus will establish the unbreakable bond between God and humanity with his death and resurrection. For now he points out the need to pray that the coming redemption will be announced throughout the world.
(Hosea 8:4-7.11-13; Matthew 9:32-38)
A popular spiritual director used to say, “All people are good, and all people are hurting.” The biblical stories of creation and of the fall reveal the same truth. After breathing life into the man, he and his partner walk with God in Paradise. Then their mistrust of the Creator’s goodness ruptures the friendship. God’s subsequent interrogation reveals that the sin has also fractured their own relationship. Finally, the due punishment breaches human rapport with nature.
In time some of the closeness with God that the first humans enjoyed is restored. Most notably, God leads the Hebrews through the desert for forty years forging a new covenant between God and humanity. But the people always return to evil ways. Hosea and the other prophets point out their fickleness. They dally with metal idols and scandalously satiate their passions.
In today’s gospel passage Jesus enables a deaf mute to speak as he has previously restored the sight of the blind and raised the dead. These reparations indicate God’s approaching the people in a personal and, thus, definitive way. In short order Jesus will establish the unbreakable bond between God and humanity with his death and resurrection. For now he points out the need to pray that the coming redemption will be announced throughout the world.
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