Memorial of Saint Vincent de Paul, priest
(Ecclesiastes 1:2-11; Luke 9:7-9)
It is said that St. Vincent de Paul was largely responsible for France’s overcoming of Jansenism. This seventeenth century heresy has the power to take over one’s soul with its obsession about being saved. Taking its name from a Dutch bishop, proponents of Jansenism would recommend constant confession as a way to avoid eternal fire. St. Vincent, on the other hand, would have the faithful work acts of charity as a demonstration of God’s favor.
Born a peasant, Vincent was ordained a priest at the age of twenty. So obviously talented, he might have pursued a comfortable life with the revenue of a small monastery to which he was appointed chaplain. However, the acquaintance of a cardinal in Paris steered his life in another direction. Rather than enjoying the comforts of the rich, Vincent began visiting prisons and galley ships to comfort prisoners. In time he founded the Congregation of the Mission, priests first known as Lazarists and then as Vincentians, to work among poor country people. He is also responsible for the Daughters of Charity, who have become renowned for their charity.
Today’s gospel comments that King Herod greatly wanted to see Jesus. So would many people throughout the centuries. We have only to turn to saints like Vincent de Paul to catch a glimpse of him.
Wednesday, September 26, 2012
Wednesday of the Twenty-fifth Week in Ordinary Time
(Proverbs 30:5-9; Luke 9:1-6)
It was said that a Jesuit novice was once given a unique mission. According to the story, he was given a small sum of money and told to report to a Jesuit house in a faraway place. Evidently, he was expected to hitchhike across the country and, along friends made on the way, to rely on his own resources for a while. The story smacks of hyperbole, but it rings also of the gospel account in today’s mass.
Jesus sends his apostles out with nothing in their pockets “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophes. Although these privileges are often defended as prudential, they may leave us with the disturbing question: What does it mean today to trust in God’s Providence if we are always avoiding risks?
(Proverbs 30:5-9; Luke 9:1-6)
It was said that a Jesuit novice was once given a unique mission. According to the story, he was given a small sum of money and told to report to a Jesuit house in a faraway place. Evidently, he was expected to hitchhike across the country and, along friends made on the way, to rely on his own resources for a while. The story smacks of hyperbole, but it rings also of the gospel account in today’s mass.
Jesus sends his apostles out with nothing in their pockets “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophes. Although these privileges are often defended as prudential, they may leave us with the disturbing question: What does it mean today to trust in God’s Providence if we are always avoiding risks?
Tuesday, September 25, 2012
Tuesday of the Twenty-fifth Week in Ordinary Time
(Proverbs 21:1-6; 10-13; Luke 8:19-21)
Mark Twain, twisting conventional wisdom, once observed, "You can fool all of the people some of the time and some of the people all of the time." It is true that men and women are often so impressed by fine dress and fancy talk that they are easily duped. The author of the Book of Proverbs, however, assures in the first reading that God is not gullible.
The writer states upfront that God directs hearts wherever He wills. He means that God knows the soul of every person and will move the honest ones to good fortune and the wicked ones to perdition. He gives a series of testimony: the rash who end in poverty, the wicked who draw no compassion, the fraudulent who find themselves trapped by their lies.
The Book of Proverbs may seem idealistic if not naive to us in a world that keeps chasing fame, fun, and fortune. Some people, after all, seem to have everything without caring a bit about the needy. But, again, only God really knows if they are at peace and whether in their ultimate state they will be as satisfied as they appear now.
(Proverbs 21:1-6; 10-13; Luke 8:19-21)
Mark Twain, twisting conventional wisdom, once observed, "You can fool all of the people some of the time and some of the people all of the time." It is true that men and women are often so impressed by fine dress and fancy talk that they are easily duped. The author of the Book of Proverbs, however, assures in the first reading that God is not gullible.
The writer states upfront that God directs hearts wherever He wills. He means that God knows the soul of every person and will move the honest ones to good fortune and the wicked ones to perdition. He gives a series of testimony: the rash who end in poverty, the wicked who draw no compassion, the fraudulent who find themselves trapped by their lies.
The Book of Proverbs may seem idealistic if not naive to us in a world that keeps chasing fame, fun, and fortune. Some people, after all, seem to have everything without caring a bit about the needy. But, again, only God really knows if they are at peace and whether in their ultimate state they will be as satisfied as they appear now.
Monday, September 24, 2012
Monday of the Twenty-fifth Week in Ordinary Time
(Proverbs 3:27-34; Luke 8:16-18)
The sign near the prison chapel reads, “Prayer is talking to God; meditation is listening to him.” But prisoners are not the only ones to be reminded that communication with God is a two-way street. Many think of God only when in need of assistance. They forget that God has expectations of them. In today’s gospel Jesus makes this point.
When Jesus says that no one lights a lamp to place it under a bed, he means that he does not enlighten his hearers just for their own sake. Rather, he intends that his hearers put his message into practice. They are to love God and neighbor by forgiving wrongs and helping the poor.
Our lives are often so busy that we postpone indefinitely assisting the needy. Also, we may become so hardened by the cultural ideal of being recognized that we forget Jesus’ call to reconciliation. Certainly the road to eternal life leads through these virtues of compassion and forgiveness.
(Proverbs 3:27-34; Luke 8:16-18)
The sign near the prison chapel reads, “Prayer is talking to God; meditation is listening to him.” But prisoners are not the only ones to be reminded that communication with God is a two-way street. Many think of God only when in need of assistance. They forget that God has expectations of them. In today’s gospel Jesus makes this point.
When Jesus says that no one lights a lamp to place it under a bed, he means that he does not enlighten his hearers just for their own sake. Rather, he intends that his hearers put his message into practice. They are to love God and neighbor by forgiving wrongs and helping the poor.
Our lives are often so busy that we postpone indefinitely assisting the needy. Also, we may become so hardened by the cultural ideal of being recognized that we forget Jesus’ call to reconciliation. Certainly the road to eternal life leads through these virtues of compassion and forgiveness.
Friday, September 21, 2012
Feast of Saint Matthew, evangelist
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
For almost a hundred years countries all over the globe have honored their war dead with a “tomb of the unknown soldier.” With the discovery of DNA, the custom is facing a challenge. Fallen soldiers, no matter how mutilated, may be identified through his or her DNA composition. But, of course, war dead are still given due respect by the reverence paid to their multiple burial sites. Today the Church honors an evangelist whose identity has undergone the reverse challenge to that of unknown soldiers.
Although Matthew, the publican in today’s passage, has traditionally been associated with the author of the first gospel, historians cannot find firm evidence for the linkage. Most certainly the gospel was written by a scribe who did not know Jesus historically. From the gospel’s composition, we can say that although the author was conversant with the Jewish Scriptures, his fluency fluent in Greek and developed sense of Church structure probably situates him in a time beyond that of the original apostles.
We need not be disillusioned that we cannot precisely identify any of the four evangelists. Nevertheless we rejoice in the fact that they have related to us the story of Jesus. It is this story rendered in four unique versions which keeps us on the path of righteousness. It is this gospel that leads us to salvation.
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
For almost a hundred years countries all over the globe have honored their war dead with a “tomb of the unknown soldier.” With the discovery of DNA, the custom is facing a challenge. Fallen soldiers, no matter how mutilated, may be identified through his or her DNA composition. But, of course, war dead are still given due respect by the reverence paid to their multiple burial sites. Today the Church honors an evangelist whose identity has undergone the reverse challenge to that of unknown soldiers.
Although Matthew, the publican in today’s passage, has traditionally been associated with the author of the first gospel, historians cannot find firm evidence for the linkage. Most certainly the gospel was written by a scribe who did not know Jesus historically. From the gospel’s composition, we can say that although the author was conversant with the Jewish Scriptures, his fluency fluent in Greek and developed sense of Church structure probably situates him in a time beyond that of the original apostles.
We need not be disillusioned that we cannot precisely identify any of the four evangelists. Nevertheless we rejoice in the fact that they have related to us the story of Jesus. It is this story rendered in four unique versions which keeps us on the path of righteousness. It is this gospel that leads us to salvation.
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