Thursday of the Twenty-first Week in Ordinary Time
(I Corinthians 1:1-9; Matthew 24:42-51)
All Christians enjoy the story of the so-called good thief. He is the one of the two men crucified along with Jesus. In the twelfth century this man acquired a name, Dismas, which means death or sunset. The Gospel According to Luke is the only one of the four which mentions the conversation of Dismas with Jesus. Interestingly, Luke never calls him a thief. Rather Luke calls him a “criminal” by which he means revolutionary. It has been speculated that the only valid reason that he may be called a thief is that he stole heaven. Without following Jesus, he is awarded a place at Jesus’ side in Paradise.
Jesus himself may be more properly labeled the “good thief.” In the gospel parable today Jesus compares himself to a thief coming in the night. He means that he will come at the moment when we least expect him to reward his faithful followers with everlasting life.
We can also think of Jesus as a thief in the sense that he steals our souls from the clutches of sin and death. Each of us is inclined to excess in relation to created goods. Whether it be food, drink, or sex we usually want more than is good for us. Jesus’ example and, more importantly, the grace from his death and resurrection enable us to overcome these tendencies. If we move with his divine grace, we too will find a place at his side in Paradise.
Wednesday, August 29, 2012
Memorial of the Passion of John the Baptist
(II Thessalonians 3:6-10.16-18; Mark 6:17-29)
Ugo Betti, an Italian jurist and playwright, once wrote, “…there is nothing sadder than a human being who feels worthless for we all aspire to be just the opposite, to be important.” It is a true sentiment because humans are created in the image of God. However, in striving for importance, one should not transgress the goodness of another as today’s gospel demonstrates.
King Herod has John the Baptist executed to avoid being seen as or a liar or a coward. As he promised his stepdaughter anything that she asks, he feels compelled to deliver the head of John as she requests. Ironically he shows himself as more of a coward than he would have appeared if he told the girl that he could not take John’s life. Courage would have fortified Herod to do what is right even in the face of reproach.
John the Baptist shows true courage by speaking the truth of a public scandal. He put his life on the line because he believed that people look up to public officials. When the latter act outrageously, their actions should be repudiated.
(II Thessalonians 3:6-10.16-18; Mark 6:17-29)
Ugo Betti, an Italian jurist and playwright, once wrote, “…there is nothing sadder than a human being who feels worthless for we all aspire to be just the opposite, to be important.” It is a true sentiment because humans are created in the image of God. However, in striving for importance, one should not transgress the goodness of another as today’s gospel demonstrates.
King Herod has John the Baptist executed to avoid being seen as or a liar or a coward. As he promised his stepdaughter anything that she asks, he feels compelled to deliver the head of John as she requests. Ironically he shows himself as more of a coward than he would have appeared if he told the girl that he could not take John’s life. Courage would have fortified Herod to do what is right even in the face of reproach.
John the Baptist shows true courage by speaking the truth of a public scandal. He put his life on the line because he believed that people look up to public officials. When the latter act outrageously, their actions should be repudiated.
Tuesday, August 28, 2012
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.
(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.
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