Memorial of Saint Augustine, bishop and doctor of the Church
(II Thessalonians 2:1-3a.14-17; Matthew 23:23-26)
Perhaps the most challenging reality for students of the Bible is the assertion of scholars that a few Biblical books were forgeries. The very notion sounds bombastic. “How can Scripture, which is by definition inerrant, contain works that give false information?” good people ask. However, St. Augustine among others was aware that all the information contained in the Bible was not completely accurate. Vatican II declared that inerrancy has to do with the truths of the faith that God wished to pass on. It must be remembered as well that the forgeries were not made to gain but to insure readership. In any case today’s first reading has something to say about Scriptural forgery.
The writer warns readers of a letter being circulated that was written by another using his (presumably Paul’s) name. This note testifies to the fact that there indeed were known forgeries of Paul’s letters. But more intriguing is the possibility, as many biblical scholars today believe, that II Thessalonians itself is a forgery. The reasons for saying this include differences in emphasis between it and I Thessalonians. For example, where I Thessalonians credits the people with good sense about the time of Christ’s return, II Thessalonians disapproves of the people’s obsession with the exact time of the event.
We must remember that the Bible is a compendium of books that took over a thousand years to produce. We should not expect conformity to current values and standards. Still we hold that it contains God’s blueprint for life and that we must prudently follow its teachings, albeit not necessarily literally in every instance.
Monday, August 27, 2012
Memorial of Saint Monica
(II Thessalonians 1:1-5.11-12; Matthew 23:13-22)
We meet Jesus today in Jerusalem. He has just thrown the money changers out of the Temple and is waiting to encounter the wrath of the religious leaders. In the meantime, he criticizes the Pharisees for their erroneous teaching.
It may be that Jesus was not as irate with the Pharisees as this reading indicates. After all, the Gospel of Matthew was written fifty years after Jesus died. By then Judaism was reforming itself after the Romans demolished the Temple. Its religious leaders, predominantly Pharisees, had to make distinctions between Jews fully-committed to Torah and synagogue attendees who put their faith in Jesus. They would persecute the latter in a way similar to the Inquisition when the Church punished false Catholics. Matthew shows how Jesus would have defended his followers if he were present in the late first century. But we should listen to Jesus’ diatribe against the Pharisees as a critique of religious zealotry in general.
Jesus’ first charge is that Pharisees deprive people of access to the Kingdom. In other words he implies that the Jewish leaders actually prevent people from knowing God! Priests who have abused children sexually and thereby have created grave doubts not only in their victims but also in society fall under this weighty condemnation. Then Jesus criticizes the Pharisees’ proselytism which makes fanatics of religious converts. We might find a contemporary parallel in a convert from Islam or Buddhism who denies that the possibility of the Holy Spirit working within the hearts of their former religious associates. We know that the Holy Spirit definitely works through the Church and its sacraments, but we cannot deny the possibility of His accomplishing salvation through other means. Finally, Jesus condemns the way Pharisees manipulate the law by drawing meaningless distinctions between gold and Temple or between gift and altar. Teachers who say that the unmarried may have sex as long as it is done “responsibly” or that one can “make up” for missing mass on Sunday by attending mass on a weekday make the same kinds of wrongful distinction as the Pharisees here.
(II Thessalonians 1:1-5.11-12; Matthew 23:13-22)
We meet Jesus today in Jerusalem. He has just thrown the money changers out of the Temple and is waiting to encounter the wrath of the religious leaders. In the meantime, he criticizes the Pharisees for their erroneous teaching.
It may be that Jesus was not as irate with the Pharisees as this reading indicates. After all, the Gospel of Matthew was written fifty years after Jesus died. By then Judaism was reforming itself after the Romans demolished the Temple. Its religious leaders, predominantly Pharisees, had to make distinctions between Jews fully-committed to Torah and synagogue attendees who put their faith in Jesus. They would persecute the latter in a way similar to the Inquisition when the Church punished false Catholics. Matthew shows how Jesus would have defended his followers if he were present in the late first century. But we should listen to Jesus’ diatribe against the Pharisees as a critique of religious zealotry in general.
Jesus’ first charge is that Pharisees deprive people of access to the Kingdom. In other words he implies that the Jewish leaders actually prevent people from knowing God! Priests who have abused children sexually and thereby have created grave doubts not only in their victims but also in society fall under this weighty condemnation. Then Jesus criticizes the Pharisees’ proselytism which makes fanatics of religious converts. We might find a contemporary parallel in a convert from Islam or Buddhism who denies that the possibility of the Holy Spirit working within the hearts of their former religious associates. We know that the Holy Spirit definitely works through the Church and its sacraments, but we cannot deny the possibility of His accomplishing salvation through other means. Finally, Jesus condemns the way Pharisees manipulate the law by drawing meaningless distinctions between gold and Temple or between gift and altar. Teachers who say that the unmarried may have sex as long as it is done “responsibly” or that one can “make up” for missing mass on Sunday by attending mass on a weekday make the same kinds of wrongful distinction as the Pharisees here.
Friday, August 24, 2012
Feast of St. Bartholomew, apostle
(Revelation 21:9b-14; John 1:45-51)
As with most of the twelve disciples whom we recognize as apostles, we know little about Bartholomew. Since in the gospels of Matthew, Mark, and Luke, he is paired with Philip, some Biblical experts hold that he is the same as Nathanael whom the Gospel of John also associates with Philip. Nathanael, as the gospel today relates, proclaims the identity of Jesus much like Simeon at the presentation of Jesus in the Temple: the long-awaited Messiah who will accomplish the redemption of Israel.
Even though Bartholomew’s biography remains largely obscure, any one of us would trade places with him. After all, he saw and even touched salvation in person! That is, he followed Jesus first-hand, heard his voice, felt the warmth of his hand. It is taken for granted that the apostles suffered martyrdom. They could do so gladly, however, because they knew well that the one to whom they testified was worth their lives.
We cannot know Jesus as the twelve apostles did, but nevertheless he allows us access to himself. His words remain in the gospel, his flesh and blood are ingested in the Eucharist, and his Spirit is felt in the love Christians demonstrate. In faith we know that Jesus is present to us, and drawing strength from him, we like the apostles may give witness to him by dying to ourselves in service to others.
(Revelation 21:9b-14; John 1:45-51)
As with most of the twelve disciples whom we recognize as apostles, we know little about Bartholomew. Since in the gospels of Matthew, Mark, and Luke, he is paired with Philip, some Biblical experts hold that he is the same as Nathanael whom the Gospel of John also associates with Philip. Nathanael, as the gospel today relates, proclaims the identity of Jesus much like Simeon at the presentation of Jesus in the Temple: the long-awaited Messiah who will accomplish the redemption of Israel.
Even though Bartholomew’s biography remains largely obscure, any one of us would trade places with him. After all, he saw and even touched salvation in person! That is, he followed Jesus first-hand, heard his voice, felt the warmth of his hand. It is taken for granted that the apostles suffered martyrdom. They could do so gladly, however, because they knew well that the one to whom they testified was worth their lives.
We cannot know Jesus as the twelve apostles did, but nevertheless he allows us access to himself. His words remain in the gospel, his flesh and blood are ingested in the Eucharist, and his Spirit is felt in the love Christians demonstrate. In faith we know that Jesus is present to us, and drawing strength from him, we like the apostles may give witness to him by dying to ourselves in service to others.
Thursday, August 23, 2012
Memorial of St. Rose of Lima, virgin
(Ezekiel 36:23-28; Matthew 22:1-14)
St. Rose of Lima wanted to enter a convent, but the privilege was denied her. Undaunted she took the habit of sisters of St. Dominic as a member of the Third Order. Then she virtually established her own convent by taking care of the city’s destitute and the sick and giving herself to prayer and penance. She prayed, “Lord, increase love in my heart.” That the human heart is made for love is attested in today’s first reading.
Ezekiel promises that Israel will have a heart transplant. In place of its stony heart that refused to love God and neighbor, it will receive a tender heart to love as humans ought. The prophet adds that this will be done through the gathering of the people in a new land and with the sprinkling of cleansing water.
It is confounding to think how Ezekiel’s prophecy might have been fulfilled when contempt and carelessness still persist today. Yet we know that Jesus has renewed our hearts in Baptism (the sprinkling) which brings us into his Church (the new land). Regrettably, however, some choose self-gratification rather than his way of love.
(Ezekiel 36:23-28; Matthew 22:1-14)
St. Rose of Lima wanted to enter a convent, but the privilege was denied her. Undaunted she took the habit of sisters of St. Dominic as a member of the Third Order. Then she virtually established her own convent by taking care of the city’s destitute and the sick and giving herself to prayer and penance. She prayed, “Lord, increase love in my heart.” That the human heart is made for love is attested in today’s first reading.
Ezekiel promises that Israel will have a heart transplant. In place of its stony heart that refused to love God and neighbor, it will receive a tender heart to love as humans ought. The prophet adds that this will be done through the gathering of the people in a new land and with the sprinkling of cleansing water.
It is confounding to think how Ezekiel’s prophecy might have been fulfilled when contempt and carelessness still persist today. Yet we know that Jesus has renewed our hearts in Baptism (the sprinkling) which brings us into his Church (the new land). Regrettably, however, some choose self-gratification rather than his way of love.
Wednesday, August 22, 2012
Memorial of the Queenship of the Blessed Virgin Mary
(Ezekiel 34:1-11; Matthew 20:1-16)
Although it sounds trendy, we might think of the Kingdom of God as a complex of niche markets. Where most enterprises appeal to a basic clientele, who must take or leave the product depending on their benefit or loss, the Kingdom has an assortment of attractions to accommodate almost everyone. We get a glimpse of how the system works in the gospel today.
Jesus tells the parable of the landowner who offers jobs to different workers at different hours of the day. Rather than pay each according to the work done, he gives all the same wage, which is just enough to support his family for one day. In this way no one is left in need, and no one should gripe since all received what was agreed upon in the landowner’s respective offer.
The system seems unfair since it does not compensate according to the rule: equal pay for equal work. But if we think of airline pricing, a good example of niche marketing, it may make more sense. Latecomers are charged more for the same ride because their need is more urgent. Similarly those who like lots of leg room have to pay a premium for their comfort. It is important to remember, however, that we are given the parable not to justify God’s ways but to marvel at God’s mercy. Jesus is telling us that God’s Providence takes care of everyone.
(Ezekiel 34:1-11; Matthew 20:1-16)
Although it sounds trendy, we might think of the Kingdom of God as a complex of niche markets. Where most enterprises appeal to a basic clientele, who must take or leave the product depending on their benefit or loss, the Kingdom has an assortment of attractions to accommodate almost everyone. We get a glimpse of how the system works in the gospel today.
Jesus tells the parable of the landowner who offers jobs to different workers at different hours of the day. Rather than pay each according to the work done, he gives all the same wage, which is just enough to support his family for one day. In this way no one is left in need, and no one should gripe since all received what was agreed upon in the landowner’s respective offer.
The system seems unfair since it does not compensate according to the rule: equal pay for equal work. But if we think of airline pricing, a good example of niche marketing, it may make more sense. Latecomers are charged more for the same ride because their need is more urgent. Similarly those who like lots of leg room have to pay a premium for their comfort. It is important to remember, however, that we are given the parable not to justify God’s ways but to marvel at God’s mercy. Jesus is telling us that God’s Providence takes care of everyone.
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