Monday of the Third Week in Lent
II Kings 5:1-15ab; Luke 4:24-30)
A number of years ago people played “Catholic Trivia.” Those with eight, twelve, or even sixteen years of Catholic education excelled in the game. They were capable of rattling off the gifts of the Holy Spirit or giving the numbers for the various kinds of books in the Bible. But were they any closer to salvation than others?
Although it is fair to say that we hope so, it is only wise to admit that some with this sort of familiarity with things religious may be far from God. Jesus is making a similar point in the gospel today. His townspeople think that they know him because they remember his manners as a boy. But their very closeness to him, as if they stood at his back, impedes them from recognizing him as Lord.
Theologians make the distinction between knowing about God and knowing God. The first kind of knowledge may be interesting and even helpful, but it is the second kind that brings us to life’s goal. We know God not primarily by taking trips to the Holy Land or memorizing the Catechism. No, first and foremost, we know Him by following His way of love.
Friday, March 25, 2011
Solemnity of the Annunciation of the Lord
(Isaiah 7:10-14.8:10; Hebrews 10:4-11; Luke 1:26-38)
A Catholic pro-life activist had an inspiration. In order to raise funds for the diocesan Respect for Life Office he would organize a banquet. The celebration would take place on March 25, the Solemnity of the Annunciation. His reason for having it today, of course, is that Jesus literally becomes human at the moment of his conception which the Church considers as happening when Mary assents to the angel’s pronouncement.
As important as the Annunciation is to pro-life activities, its deeper significance lies in another realm. In becoming human, God relates to humans in a new way never heard of before or since. He puts Himself in touch with us as one who shares every aspect of our life. We see Him, hear Him, touch Him, and smell Him. To be sure, He is still beyond us but we have incredibly intimate sensations of what He is like. It is like the movie a dozen years ago shot completely from the hospital patient’s perspective. Seeing it, one has a much better idea of what it means to be hospitalized.
As Christmas has turned into a beehive of commercial activity, we may take time today to contemplate the mystery of the Incarnation. We want to ponder how Christ’s humanity has affected us personally and how it has changed the world. We will likely come to the realization that we resist it having a very great effect. If so, we want to ask God to open us to His singular offer of everlasting life.
(Isaiah 7:10-14.8:10; Hebrews 10:4-11; Luke 1:26-38)
A Catholic pro-life activist had an inspiration. In order to raise funds for the diocesan Respect for Life Office he would organize a banquet. The celebration would take place on March 25, the Solemnity of the Annunciation. His reason for having it today, of course, is that Jesus literally becomes human at the moment of his conception which the Church considers as happening when Mary assents to the angel’s pronouncement.
As important as the Annunciation is to pro-life activities, its deeper significance lies in another realm. In becoming human, God relates to humans in a new way never heard of before or since. He puts Himself in touch with us as one who shares every aspect of our life. We see Him, hear Him, touch Him, and smell Him. To be sure, He is still beyond us but we have incredibly intimate sensations of what He is like. It is like the movie a dozen years ago shot completely from the hospital patient’s perspective. Seeing it, one has a much better idea of what it means to be hospitalized.
As Christmas has turned into a beehive of commercial activity, we may take time today to contemplate the mystery of the Incarnation. We want to ponder how Christ’s humanity has affected us personally and how it has changed the world. We will likely come to the realization that we resist it having a very great effect. If so, we want to ask God to open us to His singular offer of everlasting life.
Thursday of the Second Week in Ordinary Time
Thursday of the Second Week in Lent
(Jeremiah 17:5-10; Luke 16:19-31)
“Richard Corey” is a tragic poem about a man with a heart like a dry peach stone. Although he is much admired, Corey is still unable to show any compassion. In the end he kills himself because he cannot form loving relationships. In the first reading the prophet Jeremiah laments such a malignant heart. In the gospel Jesus gives us an example – the rich man who ignores the beggar at his door.
Certainly the rich man is not punished just for having wealth. That would be like chastising a healthy person for taking a hike. But wealth as well as health has attendant obligations which Pope Paul VI once called a “social mortgage.” The rich must share some of their resources so that the needy not lose their human dignity. Jesus in this Gospel of Luke never tires reminding his disciples of this responsibility.
Donating to the poor carries some risks. A beggar may squander our beneficence on drugs, and even some highly regarded charities have misused contributions. But we must not allow these concerns to override God’s call to generosity. Prudence indicates who deserves our offerings and how much is appropriate to give. Failure to comply with its dictates will bring about our heart’s malignancy.
(Jeremiah 17:5-10; Luke 16:19-31)
“Richard Corey” is a tragic poem about a man with a heart like a dry peach stone. Although he is much admired, Corey is still unable to show any compassion. In the end he kills himself because he cannot form loving relationships. In the first reading the prophet Jeremiah laments such a malignant heart. In the gospel Jesus gives us an example – the rich man who ignores the beggar at his door.
Certainly the rich man is not punished just for having wealth. That would be like chastising a healthy person for taking a hike. But wealth as well as health has attendant obligations which Pope Paul VI once called a “social mortgage.” The rich must share some of their resources so that the needy not lose their human dignity. Jesus in this Gospel of Luke never tires reminding his disciples of this responsibility.
Donating to the poor carries some risks. A beggar may squander our beneficence on drugs, and even some highly regarded charities have misused contributions. But we must not allow these concerns to override God’s call to generosity. Prudence indicates who deserves our offerings and how much is appropriate to give. Failure to comply with its dictates will bring about our heart’s malignancy.
Wednesday, March 23, 2011
Memorial of Saint Toribio of Mogrovejo, bishop
(Jeremiah 18:18-20; Matthew 20:17-28)
We humans usually do what we do for mixed reasons. We come to mass on Sunday perhaps because we love God but also because we want to be seen by our neighbors and because it is such an ingrained habit that we have no real alternatives.
The gospel today urges us to clean up our act. Let your first and foremost motive always be love of God, it tells us as Jesus admonishes his disciples that they are to serve others and not themselves. In truth, we should avoid the limelight to insure the purity of our motives. This may mean that we make anonymous donations or that we refrain from talking about our good deeds.
Today the church in Peru celebrates her illustrious patron, St. Toribio of Mogrovejo. As a layman in Spain, he was chosen as Archbishop of Lima. At first, he protested the irregularity, but later conceded. At his post, he urged colonists and probably the indigenous as well to conform themselves to Christ not to their worldly ways. He would tell them, “Christ said, ‘I am the truth’; he did not say, ‘I am the custom.’” Just so we must rid ourselves of the custom of self-seeking as we do God’s will.
(Jeremiah 18:18-20; Matthew 20:17-28)
We humans usually do what we do for mixed reasons. We come to mass on Sunday perhaps because we love God but also because we want to be seen by our neighbors and because it is such an ingrained habit that we have no real alternatives.
The gospel today urges us to clean up our act. Let your first and foremost motive always be love of God, it tells us as Jesus admonishes his disciples that they are to serve others and not themselves. In truth, we should avoid the limelight to insure the purity of our motives. This may mean that we make anonymous donations or that we refrain from talking about our good deeds.
Today the church in Peru celebrates her illustrious patron, St. Toribio of Mogrovejo. As a layman in Spain, he was chosen as Archbishop of Lima. At first, he protested the irregularity, but later conceded. At his post, he urged colonists and probably the indigenous as well to conform themselves to Christ not to their worldly ways. He would tell them, “Christ said, ‘I am the truth’; he did not say, ‘I am the custom.’” Just so we must rid ourselves of the custom of self-seeking as we do God’s will.
Tuesday, March 22, 2011
Tuesday of the Second Week in Lent
(Isaiah 1:10.16-20; Matthew 23:1-12)
“Power tends to corrupt,” Lord Dahlberg-Acton wrote to Bishop Mandell Creighton in 1887, “and absolute power corrupts absolutely.” Acton wasn’t condemning the possession of power since it is necessary to bring about anything that is worthwhile. But he was cautioning his friend that having power entails responsibility because it could as easily be used for evil as for good.
In the gospel Jesus comments on the abuse of power by the scribes and Pharisees. He criticizes their way of exploiting the prestige – a kind of power -- they have for purposes of self-aggrandizement. He then forbids all titles of prestige among his followers.
The question is frequently asked, “If Jesus prohibits the titles of ‘father’ and ‘Master’ and ‘Rabbi,’ then why have at least the first two terms been used in the Church for centuries?” Although an argument may be made in defense of the titles by examining the context of the gospel passage, it seems most honest to say that the Church, the ultimate interpreter of Scripture, determined early on that she would not insist upon a literal following of Jesus’ words here. The case is like the Church’s acceptance of oaths even though Jesus specifically prohibits them (Matthew 5:34-37). The Church believes that the title of “father,” used out of respect for the training, dedication, and experience of priests, is legitimate. However, she also holds priests accountable for living up to the title by judiciously carrying out their responsibilities.
(Isaiah 1:10.16-20; Matthew 23:1-12)
“Power tends to corrupt,” Lord Dahlberg-Acton wrote to Bishop Mandell Creighton in 1887, “and absolute power corrupts absolutely.” Acton wasn’t condemning the possession of power since it is necessary to bring about anything that is worthwhile. But he was cautioning his friend that having power entails responsibility because it could as easily be used for evil as for good.
In the gospel Jesus comments on the abuse of power by the scribes and Pharisees. He criticizes their way of exploiting the prestige – a kind of power -- they have for purposes of self-aggrandizement. He then forbids all titles of prestige among his followers.
The question is frequently asked, “If Jesus prohibits the titles of ‘father’ and ‘Master’ and ‘Rabbi,’ then why have at least the first two terms been used in the Church for centuries?” Although an argument may be made in defense of the titles by examining the context of the gospel passage, it seems most honest to say that the Church, the ultimate interpreter of Scripture, determined early on that she would not insist upon a literal following of Jesus’ words here. The case is like the Church’s acceptance of oaths even though Jesus specifically prohibits them (Matthew 5:34-37). The Church believes that the title of “father,” used out of respect for the training, dedication, and experience of priests, is legitimate. However, she also holds priests accountable for living up to the title by judiciously carrying out their responsibilities.
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