Wednesday of the Twenty-sixth Week in Ordinary Time
(Nehemiah 2:1-8; Luke 9:57-62)
Giovanni Bernadone’s father opposed his vocation to a holy life. Giovanni only wanted to live simply and dedicate himself to the Lord by works of charity and reparation of churches. To do so, however, he had to forsake his family and did so by making a spectacle of the separation in the town square. Before long, Giovanni Bernadone was recognized as the holiest person of his time and is still revered as such today. Only, we know him as St. Francis of Assisi.
St. Francis’ priority of Christ before father and mother illustrates the gospel message today. But it pulls in the opposite direction of the first reading. Nehemiah’s desire to return to Jerusalem where the bones of his ancestors are buried bespeaks strong allegiance to the family.
Ideally, the claims of one’s family correspond with the demands of God’s kingdom. But where the two conflict, Jesus insists that we follow the kingdom’s lead.
Tuesday, September 27, 2011
Memorial of Saint Vincent de Paul, priest
(Zechariah 8:20-23; Luke 9:51-56)
Let’s picture ourselves living in the year 1600 when St. Vincent de Paul was ordained. Arguably the most magnificent century in all history has just ended. Michelangelo painted the Sistine Chapel. The Spanish colonized America. Martin Luther called the Church to reform. Vincent’s life story testifies to the wonder of the age. Born into a peasant’s family, he received a university education. But with all the great feats of the past century Europe and, for the most part, the world lacks true holiness. Vincent would supply this need with his attention to the poor.
In the gospel Jesus likewise surprises his disciples with a fresh idea of holiness. Going up to Jerusalem, Jesus admonishes James and John for thinking that because he is Messiah, he will use his power to destroy his offenders. No, as God’s anointed one, he will demonstrate forbearance and peacefulness to all. In the end he delivers himself to his enemies that results in the Father's establishing universal reconciliation through his death and resurrection.
Working with the poor is often frustrating and disappointing. Sometimes they do not respond as we would have it. But we must care about them because, as Vincent de Paul taught, they are God’s special friends. We can rest assured that through such work we will become His friends as well.
(Zechariah 8:20-23; Luke 9:51-56)
Let’s picture ourselves living in the year 1600 when St. Vincent de Paul was ordained. Arguably the most magnificent century in all history has just ended. Michelangelo painted the Sistine Chapel. The Spanish colonized America. Martin Luther called the Church to reform. Vincent’s life story testifies to the wonder of the age. Born into a peasant’s family, he received a university education. But with all the great feats of the past century Europe and, for the most part, the world lacks true holiness. Vincent would supply this need with his attention to the poor.
In the gospel Jesus likewise surprises his disciples with a fresh idea of holiness. Going up to Jerusalem, Jesus admonishes James and John for thinking that because he is Messiah, he will use his power to destroy his offenders. No, as God’s anointed one, he will demonstrate forbearance and peacefulness to all. In the end he delivers himself to his enemies that results in the Father's establishing universal reconciliation through his death and resurrection.
Working with the poor is often frustrating and disappointing. Sometimes they do not respond as we would have it. But we must care about them because, as Vincent de Paul taught, they are God’s special friends. We can rest assured that through such work we will become His friends as well.
Monday, September 26, 2011
Monday of the Twenty-sixth Week in Ordinary Time
(Zechariah 8:1-8; Luke 9:46-50)
What is it about children that makes Jesus say to accept them is to accept him? It is hard to tell because childhood keeps on changing. No doubt, being a child in Jesus’ time was very different than it is today. Nevertheless, there is at least one constant in childhood that was existent in the first century, became prominent between 1850 and 1950 when -- according to social commentator Neil Postman -- childhood reached its epitome, and still is perceptible today. It is that children follow the directives of their parents confident that obedience will lead to their welfare. In the gospels Jesus trusts his Father so implicitly, but many adults balk at doing what God’s commands.
It is true that we adults have the considerable task of discerning what God wants. But more problematic is our ego’s fantasy that God’s will conforms to our every desire. One sage has called “the dark night of the soul” precisely letting go of “our ego’s hold on the psyche.” We are to open our minds to the word of God and change our lives in accord with His directives. It is often a painful process of fidelity, but it has a satisfying ending. We come to know ourselves as God’s children and can rejoice in His love.
(Zechariah 8:1-8; Luke 9:46-50)
What is it about children that makes Jesus say to accept them is to accept him? It is hard to tell because childhood keeps on changing. No doubt, being a child in Jesus’ time was very different than it is today. Nevertheless, there is at least one constant in childhood that was existent in the first century, became prominent between 1850 and 1950 when -- according to social commentator Neil Postman -- childhood reached its epitome, and still is perceptible today. It is that children follow the directives of their parents confident that obedience will lead to their welfare. In the gospels Jesus trusts his Father so implicitly, but many adults balk at doing what God’s commands.
It is true that we adults have the considerable task of discerning what God wants. But more problematic is our ego’s fantasy that God’s will conforms to our every desire. One sage has called “the dark night of the soul” precisely letting go of “our ego’s hold on the psyche.” We are to open our minds to the word of God and change our lives in accord with His directives. It is often a painful process of fidelity, but it has a satisfying ending. We come to know ourselves as God’s children and can rejoice in His love.
Friday, September 23, 2011
Memorial of Saint Pio of Pietrelcina, priest
(Haggai 2:1-9; Luke 9:18-22)
St. Pio of Pietrelcino, known as Padre Pio, is famous for having received the stigmata, the wounds of Christ, and for his perspicacity as a confessor. He suffered debilitating sickness throughout his life which corresponds to the stigmata. His sensitivity as a confessor also may be related to his acquaintance with pain. In the gospel today Jesus expresses awareness that he will similarly have to suffer if he was to realize his true identity.
Luke’s account of Jesus’ admonishing his disciples not to reveal his identity as Messiah differs from Mark’s and Matthew’s. In Luke, immediately after he commands his disciples not to tell anyone, Jesus states his reason: “The Son of Man must suffer greatly…” It is not so much that Jesus is the Messiah that he wants kept secret but that the Messiah will have to suffer. The people, he understands, will not accept the idea of a Messiah who has to suffer. In the popular mind messiahs are to relieve the suffering of others, not to suffer themselves.
We want to be god-like, and we think that this means to be invulnerable. In one sense it is true. God is spirit that cannot physically suffer. But the basic message of Christianity is that God in His omnipotence took on a human nature so that He might suffer with us. In doing so, He has transformed our pains into seeds of glory. The process can be illustrated. First, in freely accepting suffering Jesus expresses God’s love. His desire to endure hardship with us teaches us to share the suffering of others. Second, by suffering patiently Jesus reminds us that suffering is not an outrageous offense which we do not deserve but rather is triggered by human sin in which we participate. Finally, Jesus’ suffering does not end in oblivion but in resurrection. This truth gives us hope that by suffering with his love and patience, we may also share fully in his divine life.
(Haggai 2:1-9; Luke 9:18-22)
St. Pio of Pietrelcino, known as Padre Pio, is famous for having received the stigmata, the wounds of Christ, and for his perspicacity as a confessor. He suffered debilitating sickness throughout his life which corresponds to the stigmata. His sensitivity as a confessor also may be related to his acquaintance with pain. In the gospel today Jesus expresses awareness that he will similarly have to suffer if he was to realize his true identity.
Luke’s account of Jesus’ admonishing his disciples not to reveal his identity as Messiah differs from Mark’s and Matthew’s. In Luke, immediately after he commands his disciples not to tell anyone, Jesus states his reason: “The Son of Man must suffer greatly…” It is not so much that Jesus is the Messiah that he wants kept secret but that the Messiah will have to suffer. The people, he understands, will not accept the idea of a Messiah who has to suffer. In the popular mind messiahs are to relieve the suffering of others, not to suffer themselves.
We want to be god-like, and we think that this means to be invulnerable. In one sense it is true. God is spirit that cannot physically suffer. But the basic message of Christianity is that God in His omnipotence took on a human nature so that He might suffer with us. In doing so, He has transformed our pains into seeds of glory. The process can be illustrated. First, in freely accepting suffering Jesus expresses God’s love. His desire to endure hardship with us teaches us to share the suffering of others. Second, by suffering patiently Jesus reminds us that suffering is not an outrageous offense which we do not deserve but rather is triggered by human sin in which we participate. Finally, Jesus’ suffering does not end in oblivion but in resurrection. This truth gives us hope that by suffering with his love and patience, we may also share fully in his divine life.
Thursday, September 22, 2011
Thursday of the Twenty-fifth Week in Ordinary Time
(Haggai 1:1-8; Luke 9:7-9)
President Obama has recently called for huge federal outlays to create jobs for Americans. His strategy is straightforward. Providing work will stimulate national spending that hopefully will revert into tax dollars to pay back the government. We can see a similar rationale in the Book of the prophet Haggai from which the first reading is taken today.
In the passage the people complain that now is not the time to rebuild the Temple. They were experiencing such need that they felt there was no surplus for undertaking a giant construction project. The prophet meanwhile counters with a contrary economic argument. The cause of the people’s troubles is precisely not having a fitting place of worship so that God might bless the nation with prosperity. In the end Haggai’s view wins out.
Nevertheless we can be wary of such schemes as the one the President is now proposing. They may only deepen the national debt. Yet at least the government is showing concern for the unemployed which its part of its responsibility. God should be pleased. Still it cannot be said that His pleasure will necessarily mean a return to economic prosperity.
(Haggai 1:1-8; Luke 9:7-9)
President Obama has recently called for huge federal outlays to create jobs for Americans. His strategy is straightforward. Providing work will stimulate national spending that hopefully will revert into tax dollars to pay back the government. We can see a similar rationale in the Book of the prophet Haggai from which the first reading is taken today.
In the passage the people complain that now is not the time to rebuild the Temple. They were experiencing such need that they felt there was no surplus for undertaking a giant construction project. The prophet meanwhile counters with a contrary economic argument. The cause of the people’s troubles is precisely not having a fitting place of worship so that God might bless the nation with prosperity. In the end Haggai’s view wins out.
Nevertheless we can be wary of such schemes as the one the President is now proposing. They may only deepen the national debt. Yet at least the government is showing concern for the unemployed which its part of its responsibility. God should be pleased. Still it cannot be said that His pleasure will necessarily mean a return to economic prosperity.
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