Wednesday of the Fifth Week in Ordinary Time
(I Kings 10:1-10; Mark 7:14-23)
Often a store purveying pornography is located outside of town in an isolated area. One may feel a touch of pity for the owners of the one or two cars that the store attracts, day or night. What a pity, one may say, that the men have to pollute themselves in this way! But are the men really committing sin by viewing pornography? The gospel today seems to hint otherwise.
In the passage Jesus makes the startling statement that “everything that goes into a person from outside cannot defile.” Of course, Jesus is referring to food in this context, but even then it might be asked how eating meat on a Lenten Friday could be sinful. Carefully analyzing Jesus’ words, experts have concluded that they are invented by Mark to defend the practice of the non-Jewish Christian communities who eat pork and other foods that Jewish law forbids. It is simply wrong-minded to think of the statement as applying to Church prohibition today of eating meat on certain days of the year and much less to natural law’s proscription of pornography.
The Second Vatican Council legitimates the conclusion of Biblical scholars that the gospels must be read as the end products of a forty to sixty process. First, there are the actual words and actions of Jesus. These are repeated and reformulated by the apostles in proclaiming Jesus as Lord in different places. Finally, they are reserved for posterity in a written narrative by the evangelists writing on behalf of the communities where they live. We have their words to ponder and to use to mold our lives. At times we may feel that our individual interpretation will never have it right. But praying over the readings and paying attention to different commentaries, we will find our understanding not only nearing target but leading us to truly fruitful lives.
Tuesday, February 7, 2012
Tuesday of the Fifth Week in Ordinary Time
(I Kings 8:22-23.27-30; Mark 7:1-3)
A recent YouTube sensation shows a young man decrying religion while claiming to love Jesus. He claims that Jesus’ purpose was to end the hypocrisy of religion. The video adds support to the post-modernist rejection of institutions. But was Jesus anti-establishment?
In the gospel Jesus criticizes the harsh judgment which the Pharisees level against his disciples. He sees their zealotry as impeding, not abetting, religion which exists to offer praise and thanks to God. However, he does not intend to abolish Judaism, only to give it a new foundation. He will reestablish it with the Holy Spirit so that humans may gain the integrity they long for but are unable to attain for themselves.
We who attend Mass or at least read Scripture daily should scrutinize Jesus’ dealings with the Pharisees. We are susceptible to the same kind of fanaticism as they. More importantly still, we should pray to the Holy Spirit that He enlightens our lives to give primacy to God by loving all His children.
(I Kings 8:22-23.27-30; Mark 7:1-3)
A recent YouTube sensation shows a young man decrying religion while claiming to love Jesus. He claims that Jesus’ purpose was to end the hypocrisy of religion. The video adds support to the post-modernist rejection of institutions. But was Jesus anti-establishment?
In the gospel Jesus criticizes the harsh judgment which the Pharisees level against his disciples. He sees their zealotry as impeding, not abetting, religion which exists to offer praise and thanks to God. However, he does not intend to abolish Judaism, only to give it a new foundation. He will reestablish it with the Holy Spirit so that humans may gain the integrity they long for but are unable to attain for themselves.
We who attend Mass or at least read Scripture daily should scrutinize Jesus’ dealings with the Pharisees. We are susceptible to the same kind of fanaticism as they. More importantly still, we should pray to the Holy Spirit that He enlightens our lives to give primacy to God by loving all His children.
Monday, February 6, 2012
Memorial of Saint Paul Miki and companions, martyrs
(I Kings 8:1-7.9-13; Mark 6:53-56)
Many Americans stayed awake most of the night to watch the royal wedding last year. Even people committed to the democratic tradition are inspired by the pomp and pageantry which punctuate regal ceremonies. They seem to be buoyed up by the festivity as if the dignity of all humans is enhanced by the special celebration of a few. In the first reading today we find a similar upraising of spirit in a national event.
King Solomon has constructed his Temple to the Lord. He is finishing the work his father David aspired to do. As expected of a great nation, which Israel has become, there is now a fitting place where its God may be worshipped. To dedicate the construction a procession weaves through Jerusalem with the sacred objects inherited from antiquity. A sumptuous banquet follows in which the whole nation takes part. The divine author indicates God’s pleasure with the events by describing His presence as a cloud permeating the Temple.
Although Christians believe that the Temple of Jerusalem has given way to the Body of Christ as the locale of acceptable sacrifice, we still revere the place which Jesus calls his “Father’s house.” Pope John Paul II touchingly illustrated this when he took his place of prayer at the Wailing Wall. Jerusalem and especially its Temple are symbols for us of peace among nations where, as Isaiah prophesies, all peoples go to learn the ways of God.
(I Kings 8:1-7.9-13; Mark 6:53-56)
Many Americans stayed awake most of the night to watch the royal wedding last year. Even people committed to the democratic tradition are inspired by the pomp and pageantry which punctuate regal ceremonies. They seem to be buoyed up by the festivity as if the dignity of all humans is enhanced by the special celebration of a few. In the first reading today we find a similar upraising of spirit in a national event.
King Solomon has constructed his Temple to the Lord. He is finishing the work his father David aspired to do. As expected of a great nation, which Israel has become, there is now a fitting place where its God may be worshipped. To dedicate the construction a procession weaves through Jerusalem with the sacred objects inherited from antiquity. A sumptuous banquet follows in which the whole nation takes part. The divine author indicates God’s pleasure with the events by describing His presence as a cloud permeating the Temple.
Although Christians believe that the Temple of Jerusalem has given way to the Body of Christ as the locale of acceptable sacrifice, we still revere the place which Jesus calls his “Father’s house.” Pope John Paul II touchingly illustrated this when he took his place of prayer at the Wailing Wall. Jerusalem and especially its Temple are symbols for us of peace among nations where, as Isaiah prophesies, all peoples go to learn the ways of God.
Friday, February 3, 2012
Friday of the Fourth Week in Ordinary Time
(Sirach 47:2-11; Mark 6:14-29)
The word enigma comes from a Greek word meaning riddle. An enigma is more than what meets the eye. Or, we might say, an enigma confounds the eye. To some people Senator Jesse Helms was an enigma. He seemed to oppose attempts by government to assist the needy, yet he and his wife adopted a child with a severe physical challenge. In the first half of the narratives of Mark’s Gospel, Jesus appears to observers as enigmatic. He works wonders like the prophet Elijah. He confronts hypocrites like Amos or other prophets. He announces the kingdom of God like John the Baptist. Demons know his true identity, but it is elusive to other humans.
Haunted by guilt, Herod Antipas supposes that Jesus must be the reincarnation of the Baptist whose head he capriciously had chopped off. A few chapters later in this gospel Peter will correctly name Jesus as the Messiah, but no one will understand what that term means until he dies on the cross. Then the Roman centurion, an objective witness, will proclaim Jesus the “son of God” after observing his innocence and faithfulness lived out to the last breath. On the third day Jesus will rise from the dead clearing away all doubts about his identity, at least among his followers. Jesus is no longer an enigma but, indeed, sterling truth whose hand, when grasped, leads us to dignity and joy.
(Sirach 47:2-11; Mark 6:14-29)
The word enigma comes from a Greek word meaning riddle. An enigma is more than what meets the eye. Or, we might say, an enigma confounds the eye. To some people Senator Jesse Helms was an enigma. He seemed to oppose attempts by government to assist the needy, yet he and his wife adopted a child with a severe physical challenge. In the first half of the narratives of Mark’s Gospel, Jesus appears to observers as enigmatic. He works wonders like the prophet Elijah. He confronts hypocrites like Amos or other prophets. He announces the kingdom of God like John the Baptist. Demons know his true identity, but it is elusive to other humans.
Haunted by guilt, Herod Antipas supposes that Jesus must be the reincarnation of the Baptist whose head he capriciously had chopped off. A few chapters later in this gospel Peter will correctly name Jesus as the Messiah, but no one will understand what that term means until he dies on the cross. Then the Roman centurion, an objective witness, will proclaim Jesus the “son of God” after observing his innocence and faithfulness lived out to the last breath. On the third day Jesus will rise from the dead clearing away all doubts about his identity, at least among his followers. Jesus is no longer an enigma but, indeed, sterling truth whose hand, when grasped, leads us to dignity and joy.
Thursday, February 2, 2012
Feast of the Presentation of the Lord
(Malachi 3:1-4; Hebrews 2:14-18; Luke 2:22-32)
Although many Catholics take very seriously the obligation to attend Sunday Mass, others are quite nonchalant about it. Some of the latter would not hesitate to receive Communion after negligently missing Sunday Mass perhaps because they are unaware of its mandatory status. Luke’s gospel provides everyone food for consideration on the matter.
Today’s passage features Jesus entering the Temple for the first time. Of course, he isn’t attending Mass there, but he is giving worship. The gospel shows him in the Temple again when he is twelve and finally at the end of his sojourn when he enters Jerusalem to confront the evil powers. In all cases Jesus is at home there; indeed, he calls it “my Father’s house” (2:49).
As Jesus goes regularly to the Temple, we attend Mass in church on Sunday. Doing so once a week on the Lord’s Day as the Church commands makes a healthy rhythm. As Simeon claims in the passage, Jesus is the light. He illumines the way to real happiness in a world full of deceptive distractions. Unless we regularly receive the orientation we need from him, we are likely to lose our way.
(Malachi 3:1-4; Hebrews 2:14-18; Luke 2:22-32)
Although many Catholics take very seriously the obligation to attend Sunday Mass, others are quite nonchalant about it. Some of the latter would not hesitate to receive Communion after negligently missing Sunday Mass perhaps because they are unaware of its mandatory status. Luke’s gospel provides everyone food for consideration on the matter.
Today’s passage features Jesus entering the Temple for the first time. Of course, he isn’t attending Mass there, but he is giving worship. The gospel shows him in the Temple again when he is twelve and finally at the end of his sojourn when he enters Jerusalem to confront the evil powers. In all cases Jesus is at home there; indeed, he calls it “my Father’s house” (2:49).
As Jesus goes regularly to the Temple, we attend Mass in church on Sunday. Doing so once a week on the Lord’s Day as the Church commands makes a healthy rhythm. As Simeon claims in the passage, Jesus is the light. He illumines the way to real happiness in a world full of deceptive distractions. Unless we regularly receive the orientation we need from him, we are likely to lose our way.
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