Memorial of Saint Gregory the Great, pope and doctor of the Church
(I Corinthians 2:1-5; Luke 4:16-30)
If all "Labor Day¨ means is the last of the summer holidays, then there has been a pitiable loss of significance. More than a day off work, Labor Day celebrates work. It is a time to contemplate the meaning of work and its inherent dignity. Jesus at least intimates as much in today's gospel.
Jesus proclaims "glad tidings to the poor." He does not mean the destitute or the unemployed but the majority of workers at the time who have difficulty meeting family needs. They no longer have to worry for their salvation is at hand. God loves them and will provide for their welfare.
Work, of course, produces much more than money to put food on the table. As importantly, it gives humans an opportunity to participate in divine creation. This may be readily seen in the efforts of builders, scientists, and artists, but it is true of all people who labor. By cooking, selling, or cleaning we make the world a better place by assisting others live full and gracious lives.
Friday, August 31, 2012
Friday of the Twenty-first Week in Ordinary Time
(I Corinthians 1:17-25; Matthew 25:1-13)
The current Batman film "The Dark Knight Rises" resembles perhaps half the motion pictures made today. The hero overcomes the villainous foe in a series of combats with narrow escapes. St. Paul writes in the first reading that this is definitely not Christ's way.
Paul says that Jews see the savior as giving marvelous demonstrations of power. These acts may be controlling the forces of nature like Elijah’s calling down fire, but they as likely are conquering the enemy against all odds like David. Christ's way, however, encompasses non-resistant love. He cares for everyone he encounters by enlightening troubled minds and healing diseased bodies. Quite uniquely he gives himself over to his enemies as a sacrifice of obedience to the Father’s will. In the ordeal that ensues, he is mauled and killed, but the Father raises him from death to reign as our Lord and eternal hope.
We must take care not to see the heroes of epics like Batman or even historic warriors like George Washington as other Christs. Their greatness does not stand up to scrutiny. Although we may cheer their apparent victory over evil, we will find flaws in their character to say nothing of the implausibility of their feats. On the other hand, Christ points to the eternal God in both life and death. He wants us to follow him both by caring for one another and by resisting the will to conquer.
(I Corinthians 1:17-25; Matthew 25:1-13)
The current Batman film "The Dark Knight Rises" resembles perhaps half the motion pictures made today. The hero overcomes the villainous foe in a series of combats with narrow escapes. St. Paul writes in the first reading that this is definitely not Christ's way.
Paul says that Jews see the savior as giving marvelous demonstrations of power. These acts may be controlling the forces of nature like Elijah’s calling down fire, but they as likely are conquering the enemy against all odds like David. Christ's way, however, encompasses non-resistant love. He cares for everyone he encounters by enlightening troubled minds and healing diseased bodies. Quite uniquely he gives himself over to his enemies as a sacrifice of obedience to the Father’s will. In the ordeal that ensues, he is mauled and killed, but the Father raises him from death to reign as our Lord and eternal hope.
We must take care not to see the heroes of epics like Batman or even historic warriors like George Washington as other Christs. Their greatness does not stand up to scrutiny. Although we may cheer their apparent victory over evil, we will find flaws in their character to say nothing of the implausibility of their feats. On the other hand, Christ points to the eternal God in both life and death. He wants us to follow him both by caring for one another and by resisting the will to conquer.
Thursday, August 30, 2012
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.
(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.
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