Wednesday, May 2, 2012
Saint Athanasius, bishop and doctor
(Acts 12:24-13.5a; John 12:44-50)
Before the Church affirmed its the aching on Christ's divinity, the issue was mired in controversy. Using ample New Testament evidence, the priest Arius taught that it was logically impossible for Jesus to be God for God's nature is infinite whereas the human soul has limits. Arius said that God becoming human would be like putting a mountain in a box. Half of Christianity including the Roman emperor, it seems, agreed with him. Arius' argument, however, was satisfactorily countered by Athanasius whose feast day we celebrate today.
Athanasius was a brilliant priest and later bishop of Alexandria, a center of Greek learning. He answered Arius by agreeing partly with him. If God's nature were only infinite, it would not befit a human. However, Athanasius argued, God's nature is really incomprehensible. As absolute mystery, impenetrable to human reasoning, God could have become human as Scripture with equally ample testimony implies.
Today's gospel may be cited as indicating Jesus' divine nature. He says that anyone who sees him sees also the Father who sent him. We hang on such testimony. God cannot be dismissed as modern atheists claim. Although we cannot say anything about His nature as it is shrouded in mystery, we can say that He is compassionate and just because Jesus who reveals the little that we know of God is like that.
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.
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