Memorial of Our Lady of Fatima
(Acts 9:1-20; John 52-59)
In 1917 three Portuguese youth had visions of the Virgin Mary near the town of Fatima. They claimed that the Virgin revealed to them three “secrets.” The substance of the last of those revelations has created untold speculation in the Church for almost seventy years.
The first two secrets were related in a document written by one of the three children, Lucia Santos, in 1941. Lucia, who had become a Carmelite nun, responded to a request made by a Portuguese bishop to write down the matters. The contents of her message were sealed in an envelope that was opened only in 1960. The first secret is a vision of hell worthy of the Book of Revelation. The second secret chronicles the time in which it was written down. It tells of a second world war and the threat of Communist Russia.
Sr. Lucia was hesitant to tell of the final secret, but evidently the same bishop insisted so that it would not be lost in the case of her death. In 1944, acting under obedience, Sr. Lucia wrote of the third secret on four sheets of paper that were sealed in an envelope. The envelope was sent to Rome in 1957, evidently opened in 1960, but its secret was not made public until 2000. The text reads like another vision from the Apocalypse. It exhorts penance among the people and foresees the pope being killed by a group of soldiers. The latter prediction was understood as a reference to Pope John Paul II’s being shot in 1981. As the contents only demand greater devotion and contain a half-fulfilled prophecy, various critics have claimed that the Vatican was not completely forthcoming in publishing the contents. None other than Cardinal Joseph Ratzinger, now Pope Benedict XVI, however, has verified that the publication of the contents was complete and that the nature of the secret was, as sometimes said, more prescriptive than descriptive.
What does the Fatima story tell us today? For one thing it warns us of speculating about the future. As a popular song once put it, “Que será, será” (what will be, will be). Ours is not to know the future but to prepare for it. We do this best, as Jesus says in today’s gospel, by regularly partaking of his body and blood at the Eucharist.
Thursday, May 12, 2011
Thursday of the Third Week of Easter
(Acts 8:26-40; John 6:44-51)
Food writer Michael Pollan criticizes the agricultural-industrial complex for polluting the American diet with corn-based products. He readily rolls out statistics to show that corn has long outdistanced wheat as America’s dietary mainstay. Pollan’s analysis raises the question whether Jesus, if he were to preach today, would say, “I am the bread of life.”
Do not doubt that he would. Whatever the universality of corn, well-made bread is still nutritious and delectable. Jesus further challenges contemporary assumptions like “the more, the better” and “what is convenient is also preferable.” He makes himself bread to be eaten in the Eucharist, but this food differs from what we put on the dinner table both in kind and quality. The Eucharist does not nourish us because it is bread for the body but because it is life for the soul. Its primarily spiritual substance lifts our minds and hearts to the divine love which they impart. Similarly, the word of God -- the Scriptures --provides rich spiritual nourishment.
Because they become the most life-giving of all food, quality bread and wine should be obtained for the Eucharist. As important, the Scriptures used in liturgies should be read from an attractive volume. For a while parishes used to make their own bread for the altar, but that practice seems to have proven impractical in the long run. Nevertheless, hosts of an appreciable size with the appearance, texture of well-made bread should be purchased whenever possible for their sign value. Likewise, a hearty, mellow wine should be obtained for consecration. Finally, reading the Scriptures from an I-Phone or missalette, although they still give life, does not indicate their preeminence in the order of knowledge and wisdom.
(Acts 8:26-40; John 6:44-51)
Food writer Michael Pollan criticizes the agricultural-industrial complex for polluting the American diet with corn-based products. He readily rolls out statistics to show that corn has long outdistanced wheat as America’s dietary mainstay. Pollan’s analysis raises the question whether Jesus, if he were to preach today, would say, “I am the bread of life.”
Do not doubt that he would. Whatever the universality of corn, well-made bread is still nutritious and delectable. Jesus further challenges contemporary assumptions like “the more, the better” and “what is convenient is also preferable.” He makes himself bread to be eaten in the Eucharist, but this food differs from what we put on the dinner table both in kind and quality. The Eucharist does not nourish us because it is bread for the body but because it is life for the soul. Its primarily spiritual substance lifts our minds and hearts to the divine love which they impart. Similarly, the word of God -- the Scriptures --provides rich spiritual nourishment.
Because they become the most life-giving of all food, quality bread and wine should be obtained for the Eucharist. As important, the Scriptures used in liturgies should be read from an attractive volume. For a while parishes used to make their own bread for the altar, but that practice seems to have proven impractical in the long run. Nevertheless, hosts of an appreciable size with the appearance, texture of well-made bread should be purchased whenever possible for their sign value. Likewise, a hearty, mellow wine should be obtained for consecration. Finally, reading the Scriptures from an I-Phone or missalette, although they still give life, does not indicate their preeminence in the order of knowledge and wisdom.
Wednesday, May 11, 2020
Wednesday of the Third Week of Easter
(Acts 8:1b-8; John 6:35-40)
Although the Acts of the Apostles provides only a summary history of the early Church, several conclusions may be drawn from it. Today’s passage, for example, gives three keys to understanding the initial missionary activity of the Church. First, the fact that the missions resulted from the persecution of the Church in Jerusalem tells us that they were not planned in advance. Rather, they were the work of the Holy Spirit prompting Christians to work for the good in any situation. Second, the comment on how the Apostles and, presumably, other Hebrew Christians stayed behind in Jerusalem indicates that the missions were a venture of Greek-speaking Christians. These non-Jerusalemites probably downplayed the importance of the Temple as Stephen had done in his diatribe before being stoned. Finally, the missionaries did not feel restricted to preach their message to Jews but could address pagans as well since the latter not only spoke their language but also had no interest whatsoever in Temple worship.
As recent popes constantly remind us, Catholics today must take up the mission of evangelization. We can draw on the conclusions from Acts to respond to the summons. The Spirit puts us in situations where our lives and words give testimony to the Lordship of Jesus Christ. In the beginning, at least, our purpose will not be to bring people to Church with us but to show them how the universal love that Jesus taught leads to a more fulfilling life. Still we do not refrain from speaking of our personal relationship with Jesus to religious skeptics. The righteousness of our lives will be the surest sign to these people of the validity of our message. But unless we are clear about who guides us, they will never know the full story.
(Acts 8:1b-8; John 6:35-40)
Although the Acts of the Apostles provides only a summary history of the early Church, several conclusions may be drawn from it. Today’s passage, for example, gives three keys to understanding the initial missionary activity of the Church. First, the fact that the missions resulted from the persecution of the Church in Jerusalem tells us that they were not planned in advance. Rather, they were the work of the Holy Spirit prompting Christians to work for the good in any situation. Second, the comment on how the Apostles and, presumably, other Hebrew Christians stayed behind in Jerusalem indicates that the missions were a venture of Greek-speaking Christians. These non-Jerusalemites probably downplayed the importance of the Temple as Stephen had done in his diatribe before being stoned. Finally, the missionaries did not feel restricted to preach their message to Jews but could address pagans as well since the latter not only spoke their language but also had no interest whatsoever in Temple worship.
As recent popes constantly remind us, Catholics today must take up the mission of evangelization. We can draw on the conclusions from Acts to respond to the summons. The Spirit puts us in situations where our lives and words give testimony to the Lordship of Jesus Christ. In the beginning, at least, our purpose will not be to bring people to Church with us but to show them how the universal love that Jesus taught leads to a more fulfilling life. Still we do not refrain from speaking of our personal relationship with Jesus to religious skeptics. The righteousness of our lives will be the surest sign to these people of the validity of our message. But unless we are clear about who guides us, they will never know the full story.
Tuesday, May 10, 2011
Tuesday of the Third Week of Easter
(Acts 7:51-8:1a; John 6:30-35)
A few years ago Clint Eastwood made a movie in which the protagonist dies in Christ-like fashion. In “The Grand Turino” Eastwood plays a retired auto worker who undergoes a conversion. Originally openly hostile to minorities, the man changes his outlook when he experiences the integrity of a Hmong family who move into his neighborhood. In the movie’s last scene the hero willingly walks into a death trap in order to redeem the life of a young Hmong. And as he is riddled with bullets, he outstretches his arms like Christ on the cross.
In the first reading we see Stephen also dying like Jesus. As Jesus was unjustly executed so is Stephen. As Jesus was taken past the walls of Jerusalem for crucifixion, Stephen is stoned outside the city. Stephen’s last words are paraphrases of Jesus’. First, he petitions Jesus, as Jesus the Father, to “…receive my spirit.” Then, like Jesus, he asks forgiveness for his executioners.
Since death is an inevitability of life, we should prepare ourselves so that we too might die like Jesus. By rehearsing “into your hands, Lord, I commend my spirit” before bed every night, we will have these words on our lips with our dying breath. By daily praying for those who have offended us, well, we are not likely to have any enemies when we die. But if one remains, we will easily remember to pray for him or her as we go to God.
(Acts 7:51-8:1a; John 6:30-35)
A few years ago Clint Eastwood made a movie in which the protagonist dies in Christ-like fashion. In “The Grand Turino” Eastwood plays a retired auto worker who undergoes a conversion. Originally openly hostile to minorities, the man changes his outlook when he experiences the integrity of a Hmong family who move into his neighborhood. In the movie’s last scene the hero willingly walks into a death trap in order to redeem the life of a young Hmong. And as he is riddled with bullets, he outstretches his arms like Christ on the cross.
In the first reading we see Stephen also dying like Jesus. As Jesus was unjustly executed so is Stephen. As Jesus was taken past the walls of Jerusalem for crucifixion, Stephen is stoned outside the city. Stephen’s last words are paraphrases of Jesus’. First, he petitions Jesus, as Jesus the Father, to “…receive my spirit.” Then, like Jesus, he asks forgiveness for his executioners.
Since death is an inevitability of life, we should prepare ourselves so that we too might die like Jesus. By rehearsing “into your hands, Lord, I commend my spirit” before bed every night, we will have these words on our lips with our dying breath. By daily praying for those who have offended us, well, we are not likely to have any enemies when we die. But if one remains, we will easily remember to pray for him or her as we go to God.
Monday, May 9, 2011
Monday of the Third Week of Easter
(Acts 6:8-15; John 6:22-29)
A new discount supermarket chain started selling milk for ninety-nine cents a gallon. Of course, the chain lost money on the milk, but it could tolerate the setback. Its purpose was to use the low price of milk as a sign to shoppers of the real savings that they could obtain if they always shopped in its stores. Jesus explains in the gospel today that his feeding of the five thousand had a similar sign value.
Jesus tells the people that the bread he multiplied was more than physical food. Plentiful and helpful, it served as a sign of the spiritual food which he provides. In other words, the bread that fed five thousand points to the abundant life that Jesus’ words and works nourish. They, and not lobster or rib-eye, give life to the full.
When we take Jesus’ body and blood at Mass, we should realize that we are opting for him and not the luxuries of this world. It is to say that his truth and his love are what we most relish and what we are willing to die for.
(Acts 6:8-15; John 6:22-29)
A new discount supermarket chain started selling milk for ninety-nine cents a gallon. Of course, the chain lost money on the milk, but it could tolerate the setback. Its purpose was to use the low price of milk as a sign to shoppers of the real savings that they could obtain if they always shopped in its stores. Jesus explains in the gospel today that his feeding of the five thousand had a similar sign value.
Jesus tells the people that the bread he multiplied was more than physical food. Plentiful and helpful, it served as a sign of the spiritual food which he provides. In other words, the bread that fed five thousand points to the abundant life that Jesus’ words and works nourish. They, and not lobster or rib-eye, give life to the full.
When we take Jesus’ body and blood at Mass, we should realize that we are opting for him and not the luxuries of this world. It is to say that his truth and his love are what we most relish and what we are willing to die for.
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