Memorial of Saint Aloysius Gonzaga, religious
(Sirach 48:1-14; Matthew 6:7-15)
Recently a number of liturgists from different Christian traditions approved an alternative translation of the Lord’s Prayer. There are no “thy’s” in the new version nor does it say of the Father “who art in heaven.” The experiment calls for “sins” to be forgiven, not “trespasses,” and prays to be saved from “the time of trial” and not to be led “not into temptation.”
The purpose of the experiment, no doubt, is to enable Christians to be more conscious of what they are saying when praying this quintessential Christian prayer. As Jesus in today’s gospel criticizes pagans for babbling in prayer, some Christians mindlessly repeat the words of the “Our Father.”
The alternative version still must be approved by the various traditions. This may take some doing as the traditional form is so embedded in people’s consciousness that mandating a change may cause a bitter reaction. Still we should be careful not to rattle off the words of the Lord’s Prayer as if they were a magic formula for attracting God’s attention. Rather we should say the words with deliberation always contemplating what they mean.
Wednesday, June 20, 2012
Wednesday of the Eleventh Week in Ordinary Time
(II Kings 2:1.6-14; Matthew 6:1-6.16-18)
“Is there a Santa Claus?” children ask. If they are old enough, one might answer, “It depends what you mean by Santa.” Santa Claus is not a man who lives at the North Pole and takes toys to every boy and girl on Christmas Eve. But Santa Claus may be thought of as God Himself who loves every child so much that He moves hundreds of millions of parents to express His affection. The story of Elijah’s assumption into heaven told in the first reading may be seen in a similar way.
It is a fantastic tale. The old Elijah is walking along with his young companion when a flaming chariot sweeps him into heaven. Although biblical literalists consider it historical, more probably Elijah’s assumption is a figurative way of saying that he dies in God’s favor, perhaps with horses pulling his casket to its burial place. The Old Testament is filled with such wondrous testimony – Methuselah living almost a thousand years or Ezekiel bringing dry bones to life.
We should not be either defensive of or disillusioned by the story of Elijah’s assumption. Demythologizing it will not backslide into forsaking belief in Christ’s resurrection. Much of the Old Testament serves as a type for the New. What is presented there hints at what is to come in Christ. Elijah, living more than eight hundred years before Christ, confirms the righteousness of God. His leaving a double portion of his spirit on Elisha foreshadows Jesus’ sending the Holy Spirit with marvelous powers on his disciples.
(II Kings 2:1.6-14; Matthew 6:1-6.16-18)
“Is there a Santa Claus?” children ask. If they are old enough, one might answer, “It depends what you mean by Santa.” Santa Claus is not a man who lives at the North Pole and takes toys to every boy and girl on Christmas Eve. But Santa Claus may be thought of as God Himself who loves every child so much that He moves hundreds of millions of parents to express His affection. The story of Elijah’s assumption into heaven told in the first reading may be seen in a similar way.
It is a fantastic tale. The old Elijah is walking along with his young companion when a flaming chariot sweeps him into heaven. Although biblical literalists consider it historical, more probably Elijah’s assumption is a figurative way of saying that he dies in God’s favor, perhaps with horses pulling his casket to its burial place. The Old Testament is filled with such wondrous testimony – Methuselah living almost a thousand years or Ezekiel bringing dry bones to life.
We should not be either defensive of or disillusioned by the story of Elijah’s assumption. Demythologizing it will not backslide into forsaking belief in Christ’s resurrection. Much of the Old Testament serves as a type for the New. What is presented there hints at what is to come in Christ. Elijah, living more than eight hundred years before Christ, confirms the righteousness of God. His leaving a double portion of his spirit on Elisha foreshadows Jesus’ sending the Holy Spirit with marvelous powers on his disciples.
Tuesday, June 19, 2012
Tuesday of the Eleventh Week in Ordinary Time
(I Kings 21:17-29; Matthew 5:43-48)
Biblical theologian John Meier finds Jesus’ command, “Love your enemy,” as unique. He examines all Jewish and pagan literature before and during Jesus’ lifetime without locating any equivalent saying. For Meier this indicates that the words come directly from Jesus. That is, he is convinced that the command could not have been borrowed from another source and attributed to Jesus as “the kind of thing he would say.” The phrase may be jarring to many who hear it for the first time but perhaps not as much so as the last command in today’s passage is to many contemporary Christians.
Jesus tells his disciples to “’be perfect as your heavenly Father is perfect.’” Now wise men have opined that perfection is the enemy of the good. And mothers warn their children that only God is perfect and that humans have to accept themselves as given to error. But Jesus remains unsparing in his command. His disciples are to become like God in their relations with others; that is they must be kind to everyone.
Before putting aside Jesus’ command as impossible, impractical, or self-detrimental, we need to consider what Jesus is offering with these dictates. He sends us the Holy Spirit which does not merely help us but transforms us. We are no longer crippled by sin but walk as God’s children capable of emulating His goodness much like Bach’s children wrote music approaching the glory of their father’s work.
(I Kings 21:17-29; Matthew 5:43-48)
Biblical theologian John Meier finds Jesus’ command, “Love your enemy,” as unique. He examines all Jewish and pagan literature before and during Jesus’ lifetime without locating any equivalent saying. For Meier this indicates that the words come directly from Jesus. That is, he is convinced that the command could not have been borrowed from another source and attributed to Jesus as “the kind of thing he would say.” The phrase may be jarring to many who hear it for the first time but perhaps not as much so as the last command in today’s passage is to many contemporary Christians.
Jesus tells his disciples to “’be perfect as your heavenly Father is perfect.’” Now wise men have opined that perfection is the enemy of the good. And mothers warn their children that only God is perfect and that humans have to accept themselves as given to error. But Jesus remains unsparing in his command. His disciples are to become like God in their relations with others; that is they must be kind to everyone.
Before putting aside Jesus’ command as impossible, impractical, or self-detrimental, we need to consider what Jesus is offering with these dictates. He sends us the Holy Spirit which does not merely help us but transforms us. We are no longer crippled by sin but walk as God’s children capable of emulating His goodness much like Bach’s children wrote music approaching the glory of their father’s work.
Monday, June 18, 2012
Monday of the Eleventh Week in Ordinary Time
(I Kings 21:1-16; Matthew 5:38-42)
Two women come to the rectory door asking five dollars for gas. The older one explains that she needs to take the other, her daughter, to the hospital but has no gas. What should the priest do? It is a small sum, but perhaps enough for a snort of cocaine. The priest sends the women to the parish office where the secretary will call a courtesy service that provides rides for people with emergency needs. Yet he wonders if he is resisting Jesus’ directive in the gospel today.
Jesus tells his disciples to “’give to the one who asks of you…’” He certainly is making a radical demand. Anyone who gives to all who make requests will soon find his/her resources exhausted. Yet this is the new way of living that Jesus presents. Followers will heed his words as best they can and give away their materials assets for the blessings of God’s kingdom.
Following Jesus means denying ourselves in ways that some will consider self-destructive. But reaching the fullness of Christian generosity should be seen as a gradual process that avoids harm to self. Hopefully as we grow older we will more freely make sacrifices for the good of others. This last item is relevant. We cannot be mindless in our generosity but always seek the true good of our beneficiaries.
(I Kings 21:1-16; Matthew 5:38-42)
Two women come to the rectory door asking five dollars for gas. The older one explains that she needs to take the other, her daughter, to the hospital but has no gas. What should the priest do? It is a small sum, but perhaps enough for a snort of cocaine. The priest sends the women to the parish office where the secretary will call a courtesy service that provides rides for people with emergency needs. Yet he wonders if he is resisting Jesus’ directive in the gospel today.
Jesus tells his disciples to “’give to the one who asks of you…’” He certainly is making a radical demand. Anyone who gives to all who make requests will soon find his/her resources exhausted. Yet this is the new way of living that Jesus presents. Followers will heed his words as best they can and give away their materials assets for the blessings of God’s kingdom.
Following Jesus means denying ourselves in ways that some will consider self-destructive. But reaching the fullness of Christian generosity should be seen as a gradual process that avoids harm to self. Hopefully as we grow older we will more freely make sacrifices for the good of others. This last item is relevant. We cannot be mindless in our generosity but always seek the true good of our beneficiaries.
Friday, June 15, 2012
Solemnity of the Most Sacred Heart of Jesus
(Hosea 11:1.3-4.8-9; Ephesians 3:8-12.14-19; John 19:31-37)
For forty years people have understood the meaning of the heart in “I (heart)New York” souvenirs. No one would suggest that it resembles the quality of love found in the image of the Sacred Heart of Jesus. Where love for New York (or other locales that have copied the popular idea) is strictly self-aggrandizing, the Sacred Heart exhibits sacrificial love for its beholder.
Today’s gospel portrays the origin of the wound in the Sacred Heart. Hanging lifeless on the cross, Jesus’ side is lanced by a Roman soldier. The act is not intentionally brutal, but only indicates that Jesus is really dead. More to the point, by emitting blood and water the wound reveals that Jesus has loved his followers from the deepest part of his heart. No one’s sacrifice for another could be more complete.
We are always tempted to think of our love for God and neighbor as most consequential. Such a mindset, however, is misguided if not arrogant. Yes, we are to love the Lord and others but our love can be only a shadow of His love for us. That love, which neither tires nor chills, is redeeming and most consoling.
(Hosea 11:1.3-4.8-9; Ephesians 3:8-12.14-19; John 19:31-37)
For forty years people have understood the meaning of the heart in “I (heart)New York” souvenirs. No one would suggest that it resembles the quality of love found in the image of the Sacred Heart of Jesus. Where love for New York (or other locales that have copied the popular idea) is strictly self-aggrandizing, the Sacred Heart exhibits sacrificial love for its beholder.
Today’s gospel portrays the origin of the wound in the Sacred Heart. Hanging lifeless on the cross, Jesus’ side is lanced by a Roman soldier. The act is not intentionally brutal, but only indicates that Jesus is really dead. More to the point, by emitting blood and water the wound reveals that Jesus has loved his followers from the deepest part of his heart. No one’s sacrifice for another could be more complete.
We are always tempted to think of our love for God and neighbor as most consequential. Such a mindset, however, is misguided if not arrogant. Yes, we are to love the Lord and others but our love can be only a shadow of His love for us. That love, which neither tires nor chills, is redeeming and most consoling.
Subscribe to:
Posts (Atom)