Thursday of the Seventeenth Week in Ordinary Time
(Jeremiah 18:1-6; Matthew 13:47-53)
Author Graham Greene once wrote of his preference for the Gospel according to John. He liked the fourth gospel because it does not warn against hellfire. The Gospel according to Matthew, on the other hand, seems to relish talk of “wailing and the grinding of teeth.”
Today’s passage provides an example. Jesus speaks of the Kingdom of heaven being like a dragnet which hauls in both good and bad fish. Although Jesus says that the good fish will be set aside in buckets, emphasis is placed on the bad which will be thrown away just as the angels send the wicked to a “fiery furnace” at the end of time.
It has become fashionable to claim that no one may be in hell. But shouldn’t that thesis make us wonder whether justice is rendered to those who deliberately choose evil? Purgatory -- an intensive purifying experience – may provide a solution to the dilemma. Or perhaps the wicked are just left for oblivion without either the burning or beatitude? In any case we should keep in mind that Jesus’ purpose in speaking hell is to spur us to do what is right.
Wednesday, August 1, 2012
Memorial of Saint Alphonsus Ligouri, bishop and doctor of the Church
(Jeremiah 15:10.16-21; Matthew 13:44-46)
St. Teresa of Avila, the mystic-reformer of the sixteenth century, once complained to God of the mistreatment she was experiencing. God responded, “This is how I treat my friends, Teresa.” The saint replied, “Well, then, no wonder you have so few!” Teresa echoes Jeremiah’s sentiments in the first reading today.
Jeremiah has faithfully and selflessly served the Lord. He has performed bizarre activities like extracting from the earth a rotten loincloth to impress God’s message on a hard-headed Judah. Yet the only recognition he receives is condemnation. Jeremiah’s protest sounds as if God were compensating his efforts with more suffering. The prophet laments, “You have become for me a treacherous brook whose waters do not abide!”
Although our service to the Lord will generally bring a sense of satisfaction, there is no guarantee. In fact, at times it will seem that God is putting us on trial despite our best efforts. We should not hesitate to take our complaints to the Lord; however, we must avoid rebellion. After all, each of us is a sinner before God. Rather than grumble at length, it is wise to remember prophets like Jeremiah and Theresa and return our shoulder to the load. We are not likely to suffer very much longer.
(Jeremiah 15:10.16-21; Matthew 13:44-46)
St. Teresa of Avila, the mystic-reformer of the sixteenth century, once complained to God of the mistreatment she was experiencing. God responded, “This is how I treat my friends, Teresa.” The saint replied, “Well, then, no wonder you have so few!” Teresa echoes Jeremiah’s sentiments in the first reading today.
Jeremiah has faithfully and selflessly served the Lord. He has performed bizarre activities like extracting from the earth a rotten loincloth to impress God’s message on a hard-headed Judah. Yet the only recognition he receives is condemnation. Jeremiah’s protest sounds as if God were compensating his efforts with more suffering. The prophet laments, “You have become for me a treacherous brook whose waters do not abide!”
Although our service to the Lord will generally bring a sense of satisfaction, there is no guarantee. In fact, at times it will seem that God is putting us on trial despite our best efforts. We should not hesitate to take our complaints to the Lord; however, we must avoid rebellion. After all, each of us is a sinner before God. Rather than grumble at length, it is wise to remember prophets like Jeremiah and Theresa and return our shoulder to the load. We are not likely to suffer very much longer.
Tuesday, July 31, 2012
Memorial of Saint Ignatius Loyola, priest
(Jeremiah 14:22-27; Matthew 13:36-43)
The Catholic Church in the sixteenth century may be compared to Jerusalem as Jeremiah sees it in the first reading today. The revolts by Luther in Germany, Calvin and Zwingli in Switzerland, and
Henry VIII in England left the Church reeling. Ecclesiastical structures were abolished in places with Church possessions confiscated. Religious monasteries, convents and other institutions were devastated. The system may have completely broken down without the emergence of the Society of Jesus under the wise leadership of St. Ignatius Loyola whom the Church celebrates today.
Ignatius formed a body of men to respond to the challenges of the times. Their minds were acutely formed to meet Protestant intellectual critiques. Their wills were also fortified to suffer deprivation if necessary for the sake of the Church. Certainly the Jesuits more than any other religious congregation are responsible for the Church’s renewal and indeed prominence in the last five hundred years.
We recognize a Jesuit by the initials “S.J.” which stand for the “Society of Jesus.” But Jesuits themselves often refer to their fraternity as the “Company of Jesus.” This name rings of the military discipline with which St. Ignatius instilled them. But it more poignantly connotes the intimacy that each member feels with the Lord Jesus who, like many of them, gave up the glory of heaven to raise humanity from sin and death.
(Jeremiah 14:22-27; Matthew 13:36-43)
The Catholic Church in the sixteenth century may be compared to Jerusalem as Jeremiah sees it in the first reading today. The revolts by Luther in Germany, Calvin and Zwingli in Switzerland, and
Henry VIII in England left the Church reeling. Ecclesiastical structures were abolished in places with Church possessions confiscated. Religious monasteries, convents and other institutions were devastated. The system may have completely broken down without the emergence of the Society of Jesus under the wise leadership of St. Ignatius Loyola whom the Church celebrates today.
Ignatius formed a body of men to respond to the challenges of the times. Their minds were acutely formed to meet Protestant intellectual critiques. Their wills were also fortified to suffer deprivation if necessary for the sake of the Church. Certainly the Jesuits more than any other religious congregation are responsible for the Church’s renewal and indeed prominence in the last five hundred years.
We recognize a Jesuit by the initials “S.J.” which stand for the “Society of Jesus.” But Jesuits themselves often refer to their fraternity as the “Company of Jesus.” This name rings of the military discipline with which St. Ignatius instilled them. But it more poignantly connotes the intimacy that each member feels with the Lord Jesus who, like many of them, gave up the glory of heaven to raise humanity from sin and death.
Monday, July 30, 2012
Monday of the Seventeenth Week in Ordinary Time
(Jeremiah 13:1-11; Matthew 13:31-35)
Walking through a shopping mall, both men and women are allured by the lingerie shop. The window display arouses such interest that all wonder what can be inside. Of course, the apparel is meant to increase the intensity of desire of a husband for his wife. In the first reading today the prophet Israel uses such an image to describe the relationship between God and Israel.
The loin cloth described in the passage was to be worn by men to cover their genitals. In public the loincloth was worn under a tunic, but whether in private or in public it signifies intimacy. The prophet himself states this meaning: “As close as the loincloth clings to a man’s loins, so had I made the whole house of Israel and the whole house of Judah cling to me, says the Lord.” The tragedy that Israel abandons God for the fetishes of their neighbors is symbolized by the loincloth being buried and rotting.
God has created humans as sexual beings so that they might relate to one another. Genital sexuality is reserved for a man and a woman to solidify their union as an environment for raising children and thus fulfilling God’s plan for creation. Quite unfortunately, humans often distort this blueprint by making pleasure the purpose of sexual fulfillment. Like Jeremiah‘s rotting loincloth, such practice cannot last long. We look to Jesus, who reinforces the original teaching on sexuality in Genesis, as our advisor in these affairs.
(Jeremiah 13:1-11; Matthew 13:31-35)
Walking through a shopping mall, both men and women are allured by the lingerie shop. The window display arouses such interest that all wonder what can be inside. Of course, the apparel is meant to increase the intensity of desire of a husband for his wife. In the first reading today the prophet Israel uses such an image to describe the relationship between God and Israel.
The loin cloth described in the passage was to be worn by men to cover their genitals. In public the loincloth was worn under a tunic, but whether in private or in public it signifies intimacy. The prophet himself states this meaning: “As close as the loincloth clings to a man’s loins, so had I made the whole house of Israel and the whole house of Judah cling to me, says the Lord.” The tragedy that Israel abandons God for the fetishes of their neighbors is symbolized by the loincloth being buried and rotting.
God has created humans as sexual beings so that they might relate to one another. Genital sexuality is reserved for a man and a woman to solidify their union as an environment for raising children and thus fulfilling God’s plan for creation. Quite unfortunately, humans often distort this blueprint by making pleasure the purpose of sexual fulfillment. Like Jeremiah‘s rotting loincloth, such practice cannot last long. We look to Jesus, who reinforces the original teaching on sexuality in Genesis, as our advisor in these affairs.
Friday, July 27, 2012
Friday of the Sixteenth Week in Ordinary Time
(Jeremiah 3:14-17; Matthew 13:18-23)
In a recent television show, a detective is asked if he believes in God. He only answers that he used to but hints that he lost his faith when his wife was killed in a hit and run accident. The vignette demonstrates what Jesus means in the gospel by saying that some seed falls on rocky ground.
No one’s life is always easy. Everyone suffers setbacks and experiences limits. Yet everyone as well is beckoned to respond in faith to God’s initiatives – both the fact of having been born and, more significantly, in hearing of God’s love. Outrage over one’s lot and rebelliousness in one’s nature hinder that response. These obstacles comprise the rocky ground of the parable. Still it is not inevitable that anyone lose faith. Indeed, by telling the parable Jesus is exhorting his listeners to soften the ground of their lives by removing the rocks of rebelliousness and breaking up the clods of anger to embrace God’s love. As countless suffering people testify, God is more generous with them than they deserve.
We live in an age of disbelief. Statistics may say that the majority still believes in God, but the idea makers are predominately agnostic and the trust of many is tenuous. Now more than ever perhaps it is our responsibility as believers to testify to our faith. We can tell others how when we pray, good things happen. At the very least, prayer enables us to cope with misfortune without cursing or self-pity.
(Jeremiah 3:14-17; Matthew 13:18-23)
In a recent television show, a detective is asked if he believes in God. He only answers that he used to but hints that he lost his faith when his wife was killed in a hit and run accident. The vignette demonstrates what Jesus means in the gospel by saying that some seed falls on rocky ground.
No one’s life is always easy. Everyone suffers setbacks and experiences limits. Yet everyone as well is beckoned to respond in faith to God’s initiatives – both the fact of having been born and, more significantly, in hearing of God’s love. Outrage over one’s lot and rebelliousness in one’s nature hinder that response. These obstacles comprise the rocky ground of the parable. Still it is not inevitable that anyone lose faith. Indeed, by telling the parable Jesus is exhorting his listeners to soften the ground of their lives by removing the rocks of rebelliousness and breaking up the clods of anger to embrace God’s love. As countless suffering people testify, God is more generous with them than they deserve.
We live in an age of disbelief. Statistics may say that the majority still believes in God, but the idea makers are predominately agnostic and the trust of many is tenuous. Now more than ever perhaps it is our responsibility as believers to testify to our faith. We can tell others how when we pray, good things happen. At the very least, prayer enables us to cope with misfortune without cursing or self-pity.
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