Wednesday of the Thirty-fourth Week in Ordinary Time
(Daniel 5:1-6.13-14.16-17.23-28; Luke 21:12-19)
The writing on the wall has been decipherable for some time now. Yet many still refuse to pay attention. The sexual revolution of the 1960s propelled by the contraceptive pill has caused more misery than could have been imagined. Children born without fathers to protect them, women and men contracting diseases, and the felt need to destroy emerging life are all pathologies attributable to the frivolization of sex. Sexuality is rightfully considered as God’s gift to creation for its continuation. Humans have turned it into a vehicle of common pleasure.
In being both being blind to the writing on the wall as well as misusing God’s sacred vessels, humans today duplicate the story of the Babylonians in the first reading. The latter should have been conscious of what they were doing when the robbed the Jerusalem Temple of its sacred objects. But they were completely oblivious. They also might realize that the peculiar writing on the wall can be nothing but a message of doom for their rapaciousness.
With good reason we want our young to shun present ideology which attempts to control the outcomes of sex rather than respect it for the holy and creative force that it is. In teaching them discipline regarding sexual appetites we are providing a map to both righteousness and happiness.
Tuesday, November 22, 2011
Memorial of Saint Cecilia, virgin and martyr
(Daniel 2:31-45; Luke 21:5-11)
Recent events have shown that the United States, as powerful a nation as it is, cannot control the course of the world. Its withdrawal from Iraq indicates that it has lost the will to assure a peaceful society there. And the persistence of the Taliban in Afghanistan challenges the American quest for justice in that land to the breaking point. The country must reassess its purposes as prophet Daniel proposes in today’s first reading.
Daniel, writing from an historical perspective, recognizes that mighty kingdoms come and go. He is supposedly warning the king of Babylonia but actually has all the rulers of the earth in mind. His message is that they not strive to conquer more lands but to concern themselves with true justice and peace. In the end God will judge the nations of the world. In Daniel’s prophetic imagination, God’s kingdom is the stone that becomes a mountain that fills the whole earth.
We Americans have cause to be grateful for the blessings heaped upon our country. Our nation has all-in-all contributed to a better world. But we should not be lulled into thinking that every American initiative is just. Our leaders are wise to remember that Americans have caused hardship in the name of democracy and that they too are subject to judgment.
(Daniel 2:31-45; Luke 21:5-11)
Recent events have shown that the United States, as powerful a nation as it is, cannot control the course of the world. Its withdrawal from Iraq indicates that it has lost the will to assure a peaceful society there. And the persistence of the Taliban in Afghanistan challenges the American quest for justice in that land to the breaking point. The country must reassess its purposes as prophet Daniel proposes in today’s first reading.
Daniel, writing from an historical perspective, recognizes that mighty kingdoms come and go. He is supposedly warning the king of Babylonia but actually has all the rulers of the earth in mind. His message is that they not strive to conquer more lands but to concern themselves with true justice and peace. In the end God will judge the nations of the world. In Daniel’s prophetic imagination, God’s kingdom is the stone that becomes a mountain that fills the whole earth.
We Americans have cause to be grateful for the blessings heaped upon our country. Our nation has all-in-all contributed to a better world. But we should not be lulled into thinking that every American initiative is just. Our leaders are wise to remember that Americans have caused hardship in the name of democracy and that they too are subject to judgment.
Monday, November 21, 2011
Memorial of the Presentation of the Blessed Virgin Mary
(Daniel 1:1-6.8-20; Luke 21:1-4)
Jews are often thought of as competitive even to the point of being merciless. Certainly Shakespeare views the Jew Shylock in this vain. The foil to the protagonist of his drama “The Merchant of Venice” would have a man die in retaliation for all the affronts that he and his people have received. More intricate but, on a superficial level at least, just as belligerent the Jewish lead character of the movie “The Pawnbroker” looks down on the non-Jews who surround him. However, knowing the Scriptures should leave us with an opposite evaluation of Jews.
Although it is true that the Pharisees are depicted in the gospels as hypocritical defenders of the Jewish Law, they need not be considered ideal or even iconic Jews. Jesus, of course, is a Jew until the day he dies. So is his mother Mary whose Jewishness the Church celebrates on this feast of her presentation in the Temple. Daniel and his confreres in the first reading today might be considered ideal as they are willing to sacrifice the pleasure of eating succulent meat and tasting choice wine in order to observe the kosher laws. The poor widow hailed by Jesus as truly generous is also Jewish.
Our responsibility is not just to refrain from demonizing Jews. Rather we should recognize and be grateful to them. Some of their literature is dismissive of Christ and probably contemptuous of Christianity. But they have contributed enormously to Western civilization and have maintained the Covenant into which our Savior is born.
(Daniel 1:1-6.8-20; Luke 21:1-4)
Jews are often thought of as competitive even to the point of being merciless. Certainly Shakespeare views the Jew Shylock in this vain. The foil to the protagonist of his drama “The Merchant of Venice” would have a man die in retaliation for all the affronts that he and his people have received. More intricate but, on a superficial level at least, just as belligerent the Jewish lead character of the movie “The Pawnbroker” looks down on the non-Jews who surround him. However, knowing the Scriptures should leave us with an opposite evaluation of Jews.
Although it is true that the Pharisees are depicted in the gospels as hypocritical defenders of the Jewish Law, they need not be considered ideal or even iconic Jews. Jesus, of course, is a Jew until the day he dies. So is his mother Mary whose Jewishness the Church celebrates on this feast of her presentation in the Temple. Daniel and his confreres in the first reading today might be considered ideal as they are willing to sacrifice the pleasure of eating succulent meat and tasting choice wine in order to observe the kosher laws. The poor widow hailed by Jesus as truly generous is also Jewish.
Our responsibility is not just to refrain from demonizing Jews. Rather we should recognize and be grateful to them. Some of their literature is dismissive of Christ and probably contemptuous of Christianity. But they have contributed enormously to Western civilization and have maintained the Covenant into which our Savior is born.
Friday, November 18, 2011
Friday of the Thirty-third Week in Ordinary Time
(I Maccabees 4:36-37.52-59, Lucas 19:45-48)
The first reading today describes the origins of the Jewish feast of Hanukkah. Some treat this feast as the Jewish Christmas because it is celebrated around the same time of year with special attention to children. However, its significance to Jews seems as thin as a pencil in comparison to the meaning of Jesus’ birth to Christians.
As we have heard for the last week, the Maccabees clan resisted the reforms of the Seleucid (Syrian) king Antiochus IV Epiphanes. The king tried to impose pagan customs on the people to the extent of desecrating the Temple with an altar to Zeus. After eight years of outrage, Mattathias Maccabeus and his sons rebelled. They rallied faithful Jewish forces behind them to oust the occupiers. In the passage today Mattathias’ son Judas leads the rededication of the Temple and declares an annual celebration which Jews observe today as Hanukkah.
In the gospel we find Jesus performing a vaguely similar cleansing of the Temple. The situation, of course, is very different but it is the same zeal for the holy that impels Jesus to drive out the vendors. Both readings remind us of the centrality of a consecrated place to worship. We might praise God anywhere and should pray wherever we find ourselves. But formerly the Temple and now the synagogue for Jews and the church for Christians have unique importance. They are the designated places of encounter with God hallowed by the prayers of forbearers in many cases for ages.
(I Maccabees 4:36-37.52-59, Lucas 19:45-48)
The first reading today describes the origins of the Jewish feast of Hanukkah. Some treat this feast as the Jewish Christmas because it is celebrated around the same time of year with special attention to children. However, its significance to Jews seems as thin as a pencil in comparison to the meaning of Jesus’ birth to Christians.
As we have heard for the last week, the Maccabees clan resisted the reforms of the Seleucid (Syrian) king Antiochus IV Epiphanes. The king tried to impose pagan customs on the people to the extent of desecrating the Temple with an altar to Zeus. After eight years of outrage, Mattathias Maccabeus and his sons rebelled. They rallied faithful Jewish forces behind them to oust the occupiers. In the passage today Mattathias’ son Judas leads the rededication of the Temple and declares an annual celebration which Jews observe today as Hanukkah.
In the gospel we find Jesus performing a vaguely similar cleansing of the Temple. The situation, of course, is very different but it is the same zeal for the holy that impels Jesus to drive out the vendors. Both readings remind us of the centrality of a consecrated place to worship. We might praise God anywhere and should pray wherever we find ourselves. But formerly the Temple and now the synagogue for Jews and the church for Christians have unique importance. They are the designated places of encounter with God hallowed by the prayers of forbearers in many cases for ages.
Thursday, November 17, 2011
Memorial of Saint Elizabeth of Hungary, religious
(I Maccabees 2:15-29; Luke 19:41-44)
With secure ways to imprison violent convicts most Western countries and many American states have abandoned capital punishment for most crimes. The exception to this rule is treason which still carries the death penalty in states like Michigan, the first English-speaking jurisdiction to ban it for other felonies. These facts provide context to understanding the two killings that shock sensitive readers in the passage from I Maccabees today.
Mattathias takes the lives of a Jew who was offering an illegitimate sacrifice and of the king’s messenger, probably not Jewish, who is promoting the abominable sacrifices. At least the death of his first victim is mandated by the Law (Deuteronomy 13:7-10). But both killings should be taken as legitimate execution. Just as some contemporary jurisdictions treat treason as the only capital crime, sacrifice to idols in ancient Israel is uniquely offensive. It violates the Covenant in a way that not only affronts the Lord but diminishes the faith of the people, which is considered necessary for Israel’s survival.
We must not commend actions such as Mattathias’ if done today; nevertheless, we should be cautious about condemning the Jewish hero. Jesus never faces such a critical situation although he does use force in cleansing the Temple. It is his teaching, however, that inclines us to shy away from capital punishment. He implores us to love our enemy, which does not necessarily exclude putting him to death, but certainly suggests it. Capital punishment, as the Church teaches, is a penalty of last resort when the common good is genuinely and severely threatened.
(I Maccabees 2:15-29; Luke 19:41-44)
With secure ways to imprison violent convicts most Western countries and many American states have abandoned capital punishment for most crimes. The exception to this rule is treason which still carries the death penalty in states like Michigan, the first English-speaking jurisdiction to ban it for other felonies. These facts provide context to understanding the two killings that shock sensitive readers in the passage from I Maccabees today.
Mattathias takes the lives of a Jew who was offering an illegitimate sacrifice and of the king’s messenger, probably not Jewish, who is promoting the abominable sacrifices. At least the death of his first victim is mandated by the Law (Deuteronomy 13:7-10). But both killings should be taken as legitimate execution. Just as some contemporary jurisdictions treat treason as the only capital crime, sacrifice to idols in ancient Israel is uniquely offensive. It violates the Covenant in a way that not only affronts the Lord but diminishes the faith of the people, which is considered necessary for Israel’s survival.
We must not commend actions such as Mattathias’ if done today; nevertheless, we should be cautious about condemning the Jewish hero. Jesus never faces such a critical situation although he does use force in cleansing the Temple. It is his teaching, however, that inclines us to shy away from capital punishment. He implores us to love our enemy, which does not necessarily exclude putting him to death, but certainly suggests it. Capital punishment, as the Church teaches, is a penalty of last resort when the common good is genuinely and severely threatened.
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