Wednesday of the First Week in Ordinary Time
(Isaiah 25:6-10a; Matthew 15:29-37)
People speak of “death with dignity,” but, as a leading bioethicist has observed, death always compromises human dignity. It refuses to recognize the person’s desire not only to live but to thrive. Of course, what people mean by the term is a death without the depersonalization of medical technology, without intense long-term suffering, and with the person controlling some of the circumstances about her demise. Full dignity, however, goes beyond these considerations. It is a quality of soul engendered by virtuous living. In death dignity is reflected especially in courage that expresses gratitude for life even as it drains away and pursues reconciliation with God and others to leave the world a friendlier place.
In the first reading the prophet Isaiah promises a heavenly banquet for those who die with full dignity. On that occasion the tears that they may have shed bearing pain or seeking peace will be graciously wiped away. Also, the God to whom they entrusted themselves will reveal Himself as their savior. The gospel passage foreshadows that banquet with Jesus providing the repast as he shows himself the fulfillment of the people’s deepest desires.
During Advent we look for Jesus to come and console us in our efforts to live virtuously. We yearn for him to escort us to the table of plenty which our Eucharist foreshadows. Finally, we hear him tell us the best way to prepare for his arrival is the same virtuous lifestyle.
Tuesday, November 30, 2010
Feast of Saint Andrew, apostle
(Romans 10:9-18; Matthew 4:18-22)
Although we know very little with certainty about St. Andrew, Catholics probably remember his feast day more than that of any other apostle. November 30 is etched in our minds because of its closeness to the beginning of Advent. The day does not really commence the season, but the Sunday closest to the date always is its beginning.
As Advent begins a new liturgical year, the call of Andrew begins a new chapter in Jesus’ life. Described more specifically in the Gospel according to John but indicated as well in today’s reading from Matthew, Andrew’s vocation marks the beginning of Jesus’ formation of disciples. He will eventually direct part of this entourage – his apostles -- to take his message to the ends of the earth. With this role, as the reading from St. Paul’s Letter to the Romans today indicates, apostles are instrumental to many people’s salvation. They also pay a stiff price for the honor. Tradition views each of the twelve apostles, with the possible exception of John, as martyrs. Andrew is said to have been martyred on an X-shaped cross.
At the beginning of Advent, the feast of St. Andrew anchors the Christ, whom we await at the end of time, to the historical Jesus. We are not to wait for him on our haunches but, like this apostle, by evangelizing with words of truth and deeds of mercy. The suffering that we may experience in doing so will give witness to Jesus’ Lordship over creation.
(Romans 10:9-18; Matthew 4:18-22)
Although we know very little with certainty about St. Andrew, Catholics probably remember his feast day more than that of any other apostle. November 30 is etched in our minds because of its closeness to the beginning of Advent. The day does not really commence the season, but the Sunday closest to the date always is its beginning.
As Advent begins a new liturgical year, the call of Andrew begins a new chapter in Jesus’ life. Described more specifically in the Gospel according to John but indicated as well in today’s reading from Matthew, Andrew’s vocation marks the beginning of Jesus’ formation of disciples. He will eventually direct part of this entourage – his apostles -- to take his message to the ends of the earth. With this role, as the reading from St. Paul’s Letter to the Romans today indicates, apostles are instrumental to many people’s salvation. They also pay a stiff price for the honor. Tradition views each of the twelve apostles, with the possible exception of John, as martyrs. Andrew is said to have been martyred on an X-shaped cross.
At the beginning of Advent, the feast of St. Andrew anchors the Christ, whom we await at the end of time, to the historical Jesus. We are not to wait for him on our haunches but, like this apostle, by evangelizing with words of truth and deeds of mercy. The suffering that we may experience in doing so will give witness to Jesus’ Lordship over creation.
Monday, November 29, 2010
Monday of the First Week in Advent
(Isaiah 4:2-6; Matthew 8:5-11)
Ask any professional about how to do a fund-raising campaign. She will tell you that personal appeal is all important. You have to ask people – face-to-face if at all possible – for money if you expect to reach your goal. The rule is, “If you do not ask for something, you will get nothing.
The centurion in the gospel today seems instinctively aware of the fundraising rule. Very directly he seeks Jesus’ help. What’s more remarkable here, however, is his faith in Jesus as Lord. He does not ask Jesus to come and treat his servant but only to give the order that the servant be healed. Only God with angels at His service would be able to effect a cure from a distance.
As the beginning of Advent, we are being called to imitate this centurion. First, we should not hesitate a moment to call upon Jesus with our needs – preferably person-to-person in the Eucharist. Maybe we seek the healing of someone like the centurion in the gospel or, perhaps, assistance in overcoming a personal challenge. Then we are to put complete faith in him. This does not mean that we expect an answer to our prayers explicitly as requested but that we know that he will take care of our need.
(Isaiah 4:2-6; Matthew 8:5-11)
Ask any professional about how to do a fund-raising campaign. She will tell you that personal appeal is all important. You have to ask people – face-to-face if at all possible – for money if you expect to reach your goal. The rule is, “If you do not ask for something, you will get nothing.
The centurion in the gospel today seems instinctively aware of the fundraising rule. Very directly he seeks Jesus’ help. What’s more remarkable here, however, is his faith in Jesus as Lord. He does not ask Jesus to come and treat his servant but only to give the order that the servant be healed. Only God with angels at His service would be able to effect a cure from a distance.
As the beginning of Advent, we are being called to imitate this centurion. First, we should not hesitate a moment to call upon Jesus with our needs – preferably person-to-person in the Eucharist. Maybe we seek the healing of someone like the centurion in the gospel or, perhaps, assistance in overcoming a personal challenge. Then we are to put complete faith in him. This does not mean that we expect an answer to our prayers explicitly as requested but that we know that he will take care of our need.
Friday, November 26, 2010
Friday of the Thirty-fourth Week in Ordinary Time
(Revelation 20:1-4.11-21.2; Psalm 84; Luke 21:29-33)
Apocalypse is the Greek word for revelation. For this reason the last book of the Bible, from which we take the first reading today, is alternatively called the Apocalypse or the Book of Revelation. Apocalyptic literature, however, of which the Apocalypse is the only full New Testament example, has a meaning beyond revelatory. It also refers to the cosmic struggle between God and the powers of darkness causing the end of the world as it now exists and its replacement by the Kingdom of God. Today’s first reading gives a figurative account of that struggle and the coming Kingdom characterized by “a new heaven” and “a new earth.”
Since all acknowledge the destiny of the present world to be annihilation, some have questioned the value of working for a better world. “Why take risks to create a better society” they ask, “when we know that this world is bound to crumble?” The Constitution on the Church in the Modern World of the Second Vatican Council addresses this issue. It declares, “…the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one.” Its reasoning is that we can institute values and constructs that will endure in the future age of grace. For sure, it warns us not to equate earthly progress with the heavenly Kingdom, but nevertheless it insists that since Christ began the work of the Kingdom when he walked the earth, his followers have the responsibility of carrying on his efforts. In other words, we must do what we can to build up the Kingdom of God while recognizing that our work can never be perfect or complete. In time, Jesus will come again to crown our achievements.
(Revelation 20:1-4.11-21.2; Psalm 84; Luke 21:29-33)
Apocalypse is the Greek word for revelation. For this reason the last book of the Bible, from which we take the first reading today, is alternatively called the Apocalypse or the Book of Revelation. Apocalyptic literature, however, of which the Apocalypse is the only full New Testament example, has a meaning beyond revelatory. It also refers to the cosmic struggle between God and the powers of darkness causing the end of the world as it now exists and its replacement by the Kingdom of God. Today’s first reading gives a figurative account of that struggle and the coming Kingdom characterized by “a new heaven” and “a new earth.”
Since all acknowledge the destiny of the present world to be annihilation, some have questioned the value of working for a better world. “Why take risks to create a better society” they ask, “when we know that this world is bound to crumble?” The Constitution on the Church in the Modern World of the Second Vatican Council addresses this issue. It declares, “…the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one.” Its reasoning is that we can institute values and constructs that will endure in the future age of grace. For sure, it warns us not to equate earthly progress with the heavenly Kingdom, but nevertheless it insists that since Christ began the work of the Kingdom when he walked the earth, his followers have the responsibility of carrying on his efforts. In other words, we must do what we can to build up the Kingdom of God while recognizing that our work can never be perfect or complete. In time, Jesus will come again to crown our achievements.
Thursday, November 25, 2010
Thanksgiving Day
(Sirach 50:22-24; I Corinthians 1:3-9; Luke 17”11-19)
There is a touch of irony in the fact that the Pilgrims, who originated the American tradition of Thanksgiving, did not celebrate Christmas. When December 25 came around, the Pilgrims made sure not to stop their work to rejoice. They considered the celebration of Christmas a pagan custom to be shunned. Today, of course, Thanksgiving begins the Christmas season in the United States. From the Macy’s Thanksgiving Day Christmas Parade to “Black Friday,” the day after Thanksgiving, when Christmas shopping begins in earnest, Thanksgiving anticipates the celebration of the Lord’s birth.
There is certainly sufficient reason for linking Thanksgiving Day and Christmas. As St. Paul does in the first reading today, we reserve our most special thanks to God for Jesus Christ. He crowns our lives with hope and infinite love. At times, in our struggle to do the right thing – to become holy, as Pope Benedict constantly reminds us – we wonder if anyone cares. We may not want to make a spectacle of our donation to charity because Jesus tells us to give alms in secret but wonder whether it would be better for everyone if people saw what we are doing. Jesus, however, assures us that our heavenly Father notes our action. Or perhaps we ask ourselves if we should not listen to lewd comedians as many people do. But then we remember how Jesus promises that the pure of heart shall see God.
Today Americans give thanks for many gifts, especially freedom, opportunity, and plenty. Yet God’s most precious offering to us is His son who deepens our freedom, expands our opportunities, and multiplies our plenty. Our thanks to Him for these benefits stretch from today, through Christmas and throughout the new year.
(Sirach 50:22-24; I Corinthians 1:3-9; Luke 17”11-19)
There is a touch of irony in the fact that the Pilgrims, who originated the American tradition of Thanksgiving, did not celebrate Christmas. When December 25 came around, the Pilgrims made sure not to stop their work to rejoice. They considered the celebration of Christmas a pagan custom to be shunned. Today, of course, Thanksgiving begins the Christmas season in the United States. From the Macy’s Thanksgiving Day Christmas Parade to “Black Friday,” the day after Thanksgiving, when Christmas shopping begins in earnest, Thanksgiving anticipates the celebration of the Lord’s birth.
There is certainly sufficient reason for linking Thanksgiving Day and Christmas. As St. Paul does in the first reading today, we reserve our most special thanks to God for Jesus Christ. He crowns our lives with hope and infinite love. At times, in our struggle to do the right thing – to become holy, as Pope Benedict constantly reminds us – we wonder if anyone cares. We may not want to make a spectacle of our donation to charity because Jesus tells us to give alms in secret but wonder whether it would be better for everyone if people saw what we are doing. Jesus, however, assures us that our heavenly Father notes our action. Or perhaps we ask ourselves if we should not listen to lewd comedians as many people do. But then we remember how Jesus promises that the pure of heart shall see God.
Today Americans give thanks for many gifts, especially freedom, opportunity, and plenty. Yet God’s most precious offering to us is His son who deepens our freedom, expands our opportunities, and multiplies our plenty. Our thanks to Him for these benefits stretch from today, through Christmas and throughout the new year.
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