Tuesday, May 1, 2102
Memorial of Saint Joseph, the worker
(Genesis 1:26-2:3; Matthew 13:54-58)
When Blessed John Paul II published his encyclical on human work in 1981, one moralist criticized the document as too optimistic. The critic indicated that calling humans God’s “co-creators,” as the pope did, borders on pretentiousness. However, while it is true that God transcends anything that a human might conceive let alone do, the reading from Genesis today does declare the human person as formed in the divine image.
Right after the passage speaks of humans as like God, it begins a remarkable series of blessings. God grants them dominion over other inhabitants of land, sea, and sky. They are to use nature to serve their needs. Such a task requires know-how and energy – the qualities of workers. Today, May 1, in most places is their day. We thank God for the workers of the world. Their ingenuity and effort are making life increasingly less burdensome while providing more bountiful opportunities to develop human potential.
St. Joseph capably represents workers. Matthew’s gospel especially portrays him as a just man who loves his family. A carpenter by profession, he probably fabricated houses and furniture for the benefit of ordinary people. He serves all of us as a model as well as an intercessor. He knows our tiredness after working a full day. He also understands our aspirations of a better life for ourselves and our families.
Monday, April 30, 2012
Monday of the Fourth Week of Easter
(Acts 11:1-18; John 10:1-10)
Blessed John Henry Newman understood how logical argument seldom moves anyone to belief. Most often, he wrote, belief is catalyzed by “informal inference,” which are feeling, intuition, and unconscious motivation. Jesus certainly understood the need for non-rational motivation as he preached with vibrant images like the “good shepherd” and, what we hear today, the “gatekeeper.”
Sometimes preachers try to explain the roles of “good shepherd” and “gatekeeper” as the same, but the attempt is in vain. Jesus uses both images to indicate the different ways in which he ministers to us. In the discourse which begins in today’s gospel he will call himself the “good shepherd,” the one who lays his life down for his sheep. But now he refers to himself as the “gatekeeper” or “gate” with two functions. First, he only lets those shepherds whom he calls – people like Peter – to care for his sheep. And second, he also allows the sheep to go out and pasture. He knows when it is safe to do so and when it is necessary to stay under his watchful eye. In this way the sheep under his care will have abundant life.
Very few of us live in bucolic society, and even if we did, shepherding is not the same as it was in Jesus’ time. Yet these images resonate with us. We know that many wander through life without much sense of its purpose. Those who manage to clarify a goal sometimes get helplessly sidetracked. Accepting Jesus as our keeper and shepherd we will be saved from becoming lost in either way.
Friday, April 27, 2012
Friday of the Third Week of Easter
(Acts 9:1-20; John 6:52-59)
In the classic tragedy Oedipus Rex, spiritual and physical blindness interplay to the enlightenment of all. Oedipus’ father, King Laius, is told in an oracle that his son will kill him and marry his wife. Determined that this not happen, Laius plans to have his infant son Oedipus killed. However, the deed is never carried out, and Oedipus eventually fulfills the prophecy. In the end Oedipus blinds himself in shame and remorse. In the first reading there is a parallel story of spiritual and physical blindness.
After Saul’s inquisitorial journey is interrupted by the appearance of Jesus, he becomes blind. The infliction functions first as a metaphor of the prosecutor’s spiritual blindness in punishing Christians. Then the blindness indicates a period of introspection so that Saul may recognize the malice of his zeal. Finally, blindness with attendant fear and worry serves as a punishment for Saul’s obtuseness. When the blindness dissipates, Saul not only knows the truth but decides to make amends for his past errors.
Spiritual blindness inflicts most people at one time or another. We misread situations and cast blame unjustly. We seek after apparent goods that bring embarrassment if not downfall and shame. We miss seeing Jesus in the suffering. Christ’s light burns away this blindness like an ophthalmologist’s ultrasonic instrument emulsifies a cataract. Renewed by Christ, whom we meet in all of the sacraments, we can live in the splendor of the truth as we await the fullness of his glory.
(Acts 9:1-20; John 6:52-59)
In the classic tragedy Oedipus Rex, spiritual and physical blindness interplay to the enlightenment of all. Oedipus’ father, King Laius, is told in an oracle that his son will kill him and marry his wife. Determined that this not happen, Laius plans to have his infant son Oedipus killed. However, the deed is never carried out, and Oedipus eventually fulfills the prophecy. In the end Oedipus blinds himself in shame and remorse. In the first reading there is a parallel story of spiritual and physical blindness.
After Saul’s inquisitorial journey is interrupted by the appearance of Jesus, he becomes blind. The infliction functions first as a metaphor of the prosecutor’s spiritual blindness in punishing Christians. Then the blindness indicates a period of introspection so that Saul may recognize the malice of his zeal. Finally, blindness with attendant fear and worry serves as a punishment for Saul’s obtuseness. When the blindness dissipates, Saul not only knows the truth but decides to make amends for his past errors.
Spiritual blindness inflicts most people at one time or another. We misread situations and cast blame unjustly. We seek after apparent goods that bring embarrassment if not downfall and shame. We miss seeing Jesus in the suffering. Christ’s light burns away this blindness like an ophthalmologist’s ultrasonic instrument emulsifies a cataract. Renewed by Christ, whom we meet in all of the sacraments, we can live in the splendor of the truth as we await the fullness of his glory.
Thursday, April 26, 2012
Thursday of the Third Week of Easter
(Acts 8:26-40; John 6:44-51)
Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.
These are Romeo’s words after first seeing Juliet. A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces people of black skin color into Christ’s community. The Church has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it makes a further leap by including people of the darkest shades of skin as well as those of lighter hues.
But inclusion of the Ethiopian transcends still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah whose book of prophecy the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.
(Acts 8:26-40; John 6:44-51)
Oh, she doth teach the torches to burn bright!
Her beauty hangs upon the cheek of night
As a rich jewel in an Ethiop's ear.
These are Romeo’s words after first seeing Juliet. A “jewel in an Ethiop’s ear” brings to mind stunning contrast because of the rich, black color of Ethiopians’ skin. When Philip baptizes the Ethiopian in the reading from Acts, he thus introduces people of black skin color into Christ’s community. The Church has already expanded beyond national boundaries to assimilate non-Jews as well as Jews. Now it makes a further leap by including people of the darkest shades of skin as well as those of lighter hues.
But inclusion of the Ethiopian transcends still another border. He is a eunuch, a man who was castrated to fulfill a courtly purpose. The Pentateuch forbids such men from entry into the people of Israel although the same Isaiah whose book of prophecy the Ethiopian is reading predicts their future acceptance. Here the prophecy is fulfilled in the name of Jesus Christ.
Wednesday, April 25, 2012
The Feast of Saint Mark, evangelist
(I Peter 5:5b-14; Mark 16:15-20)
The Gospel according to Mark is by far the shortest of the four canonical gospels. Although in effect this means that it lacks the fascinating narrative of Jesus’ birth as well as the most famous of Jesus’ parables, being short has its advantages. One such benefit that has been exploited in recent times is that it is the easiest gospel to memorize. Not very long ago a single actor performed the whole gospel on Broadway!
Mark is also notable for its portrayal of the humanity of Jesus by recounting his different emotions. In Mark Jesus is moved with pity for the leper (1:41), with anger at the Pharisees for not caring enough for the man with the withered hand (3:5), and with love the rich man who comes to ask him what must be done to gain eternal life (10:21). Mark shows Jesus as everyone’s best friend: a man that can be counted on both for support when one is in need and for criticism when one puts on airs.
Most of us will never memorize large swatches of the Gospel of Mark, but there is a line in the gospel which would be good to remember. It is sometimes called the “Jesus Prayer.” When the blind beggar turns to the Lord saying, “Jesus, son of David, have mercy on me” (10:47), he speaks for all of us who have difficulty seeing with the eyes of faith. At such times we also are wise to pray, “Jesus, son of David, have mercy on me.”
(I Peter 5:5b-14; Mark 16:15-20)
The Gospel according to Mark is by far the shortest of the four canonical gospels. Although in effect this means that it lacks the fascinating narrative of Jesus’ birth as well as the most famous of Jesus’ parables, being short has its advantages. One such benefit that has been exploited in recent times is that it is the easiest gospel to memorize. Not very long ago a single actor performed the whole gospel on Broadway!
Mark is also notable for its portrayal of the humanity of Jesus by recounting his different emotions. In Mark Jesus is moved with pity for the leper (1:41), with anger at the Pharisees for not caring enough for the man with the withered hand (3:5), and with love the rich man who comes to ask him what must be done to gain eternal life (10:21). Mark shows Jesus as everyone’s best friend: a man that can be counted on both for support when one is in need and for criticism when one puts on airs.
Most of us will never memorize large swatches of the Gospel of Mark, but there is a line in the gospel which would be good to remember. It is sometimes called the “Jesus Prayer.” When the blind beggar turns to the Lord saying, “Jesus, son of David, have mercy on me” (10:47), he speaks for all of us who have difficulty seeing with the eyes of faith. At such times we also are wise to pray, “Jesus, son of David, have mercy on me.”
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