Friday of the Twenty-eighth Week in Ordinary Time
(Ephesians 1:11-14; Luke 12:1-7)
It is said that a Christian during the early centuries of persecution would walk up to a stranger and make a line on the ground with his foot. If the person would draw a line through the first to make a cross, the two would know that they could talk freely. If the other did not respond, then the conversation would not mention faith in Christ. The gospel today seems to reference such a custom.
Jesus says that what has been whispered behind closed doors will be proclaimed on housetops. He apparently means his Lordship, which his disciples knew of but did not understand well. After his resurrection with the coming of the Holy Spirit, they will see clearly and profess openly that in Jesus sins are forgiven and people experience eternal life.
Today religion has once again been privatized. Social pressures intimidate people from talking openly how God has affected their lives. Ironically, it is a message that others not only need but want to hear. When we give testimony to our faith, we strengthen others’ resolve to live righteous lives that benefit society and lead to their salvation.
Thursday, October 18, 2012
Feast of Saint Luke, evangelist
(II Timothy 4:10-17b; Luke 10:1-9)
If the Church were to use only one gospel, many people would want it to be the Gospel According to Luke. Although not the most profound theologically, Luke’s Gospel shines in ways that touch us deeply. It gives the most detailed account of Jesus’ birth as well as of Mary, the mother of God. It also relates the most memorable of Jesus’ parables and shows Jesus constantly in prayer. This list could go on almost indefinitely.
We call the author of the third gospel “Luke” but cannot be sure who he was or even if “Luke” was really his name. Several sources from the second century identify him with the Luke who is occasionally mentioned in the Pauline letters as we heard today. Because at one point in these letters he is described as a “beloved physician,” he is honored by medical professionals as their patron. Perhaps because of his beautiful descriptions of characters such as the prodigal son and the good Samaritan, it is also said that he was an artist and so enjoys the patronage of that profession as well. But it seems more accurate to name his profession as how he describes himself: an historical researcher who puts in good order the events of the life of Christ (see Luke 1:1-3).
But Luke is more than a historian because his narrative, as we see in today’s gospel, announces the “kingdom of God.” Luke found that kingdom personified in Jesus himself who comes to show mercy on all people, especially those whom the world tends to ignore – the poor, women, and almost hopeless sinners.
(II Timothy 4:10-17b; Luke 10:1-9)
If the Church were to use only one gospel, many people would want it to be the Gospel According to Luke. Although not the most profound theologically, Luke’s Gospel shines in ways that touch us deeply. It gives the most detailed account of Jesus’ birth as well as of Mary, the mother of God. It also relates the most memorable of Jesus’ parables and shows Jesus constantly in prayer. This list could go on almost indefinitely.
We call the author of the third gospel “Luke” but cannot be sure who he was or even if “Luke” was really his name. Several sources from the second century identify him with the Luke who is occasionally mentioned in the Pauline letters as we heard today. Because at one point in these letters he is described as a “beloved physician,” he is honored by medical professionals as their patron. Perhaps because of his beautiful descriptions of characters such as the prodigal son and the good Samaritan, it is also said that he was an artist and so enjoys the patronage of that profession as well. But it seems more accurate to name his profession as how he describes himself: an historical researcher who puts in good order the events of the life of Christ (see Luke 1:1-3).
But Luke is more than a historian because his narrative, as we see in today’s gospel, announces the “kingdom of God.” Luke found that kingdom personified in Jesus himself who comes to show mercy on all people, especially those whom the world tends to ignore – the poor, women, and almost hopeless sinners.
Wednesday, October 17, 2012
Memorial of Saint Ignatius of Antioch, bishop and martyr
(Galatians 5:18-25; Luke 11:42-46)
In the early 1990s an American Dominican priest working among the poor in El Salvador began to receive death threats. Determining them to be credible, the priest’s superior called him back to the United States. No doubt, the priest returned with a divided heart. He would have preferred to stay with his people, but such persistence might have cost his life. St. Ignatius of Antioch evidently had a different perspective on a similar situation.
From the letters he wrote as he traveled from Antioch to his execution in Rome, we know that Ignatius looked forward to being martyred. When it seemed that Christians might find a way to have the penalty commuted, Ignatius pleaded with them not to do so. He evidently wanted to be eaten alive by lions. It is not sacrilegious to ask whether such a stance is more pathological than pious.
Life is a good that we should generally preserve. As St. Paul hints in his letter to the Philippians, it is better that one work for Christ if possible than unite with him in death. Still life is not the greatest good. That distinction belongs to God alone. Obviously, Ignatius found enough glory being given to God in his martyrdom to make the sacrifice of his life for it a worth exchange.
(Galatians 5:18-25; Luke 11:42-46)
In the early 1990s an American Dominican priest working among the poor in El Salvador began to receive death threats. Determining them to be credible, the priest’s superior called him back to the United States. No doubt, the priest returned with a divided heart. He would have preferred to stay with his people, but such persistence might have cost his life. St. Ignatius of Antioch evidently had a different perspective on a similar situation.
From the letters he wrote as he traveled from Antioch to his execution in Rome, we know that Ignatius looked forward to being martyred. When it seemed that Christians might find a way to have the penalty commuted, Ignatius pleaded with them not to do so. He evidently wanted to be eaten alive by lions. It is not sacrilegious to ask whether such a stance is more pathological than pious.
Life is a good that we should generally preserve. As St. Paul hints in his letter to the Philippians, it is better that one work for Christ if possible than unite with him in death. Still life is not the greatest good. That distinction belongs to God alone. Obviously, Ignatius found enough glory being given to God in his martyrdom to make the sacrifice of his life for it a worth exchange.
Tuesday, October 16, 2012
Tuesday of the Twenty-eighth Week in Ordinary Time
(Galatians 5:1-6; Luke 11:37-41)
Take a look under the hood of a car in a used car lot, and you are likely to be surprised. The engine and other mechanisms often are pressure sprayed so that they look like new. Of course, how well these pieces work should be tested. In today's gospel Jesus comments on an analogous case of clean outsides and rotten insides.
From reading the gospels there almost seems to be a war going on between Jesus and the Pharisees. Obviously Jesus criticizes some of their ways, but he probably enjoyed the company of some, like the man whose house he is visiting, and found a zeal for the law in common with most of them. In today's passage he addresses the supercilious concern with cleanliness that goes beyond what the law requires. As he implies, looks are nothing in comparison with reality. A person’s character should no more be judged by his or her manicure, than a book should be judged by its cover.
And yet we insist that people wash their hands before coming to church and that they wear clean clothes. Are these demands "pharisaical"? Normally they are not. First, it is a matter of hygiene. Cleanliness bespeaks the absence of at least some harmful germs. Second, outer appearance often symbolizes the state of the soul. We dress up to go to church to indicate that we have put on Christ. Jesus was a practical man. As his disciples, we will wash ourselves regularly if possible, but we generally do not go overboard with extra rinsing or refusing to shake hands with another before we eat.
(Galatians 5:1-6; Luke 11:37-41)
Take a look under the hood of a car in a used car lot, and you are likely to be surprised. The engine and other mechanisms often are pressure sprayed so that they look like new. Of course, how well these pieces work should be tested. In today's gospel Jesus comments on an analogous case of clean outsides and rotten insides.
From reading the gospels there almost seems to be a war going on between Jesus and the Pharisees. Obviously Jesus criticizes some of their ways, but he probably enjoyed the company of some, like the man whose house he is visiting, and found a zeal for the law in common with most of them. In today's passage he addresses the supercilious concern with cleanliness that goes beyond what the law requires. As he implies, looks are nothing in comparison with reality. A person’s character should no more be judged by his or her manicure, than a book should be judged by its cover.
And yet we insist that people wash their hands before coming to church and that they wear clean clothes. Are these demands "pharisaical"? Normally they are not. First, it is a matter of hygiene. Cleanliness bespeaks the absence of at least some harmful germs. Second, outer appearance often symbolizes the state of the soul. We dress up to go to church to indicate that we have put on Christ. Jesus was a practical man. As his disciples, we will wash ourselves regularly if possible, but we generally do not go overboard with extra rinsing or refusing to shake hands with another before we eat.
Monday, October 15, 2012
Memorial of Saint Teresa of Jesus, virgin and doctor of the Church
(Galatians 4:22-24.26-27.31-5:1; Luke 11:29-32)
Women today often speak of a "glass ceiling" prohibiting them from advancing to the highest places in an organization. Through the glass they see their goal, but the presence of the glass impedes them from reaching it. Unfortunately the glass ceiling has always been a social reality; however, once in a while a woman has been able to penetrate it. St. Teresa of Avila certainly did.
Teresa was born in the city of Avila, Spain in the sixteenth century. It was a time of great national prosperity owing to the riches of the Americas which Spain was able to exploit. As often happens with prosperity, however, people become relaxed - a condition that especially compromises religious life. Noting that the Carmelite Order had become largely undisciplined, Teresa began a reform that reached past the convents of nuns to the friars of the Order. In addition to turning the tide of laxity, Teresa wrote religious classics that have edified many spiritual lives for over four centuries.
Living in a time of almost universal superfluity, our society has also given itself to a certain laxness. For example, the habit of doing penance on Fridays, that is mandated by Church, is commonly ignored. We need religious leaders like Teresa of Avila to guide us in living a disciplined life of sacrifice and prayer as well as a true appreciation of God's bounty.
(Galatians 4:22-24.26-27.31-5:1; Luke 11:29-32)
Women today often speak of a "glass ceiling" prohibiting them from advancing to the highest places in an organization. Through the glass they see their goal, but the presence of the glass impedes them from reaching it. Unfortunately the glass ceiling has always been a social reality; however, once in a while a woman has been able to penetrate it. St. Teresa of Avila certainly did.
Teresa was born in the city of Avila, Spain in the sixteenth century. It was a time of great national prosperity owing to the riches of the Americas which Spain was able to exploit. As often happens with prosperity, however, people become relaxed - a condition that especially compromises religious life. Noting that the Carmelite Order had become largely undisciplined, Teresa began a reform that reached past the convents of nuns to the friars of the Order. In addition to turning the tide of laxity, Teresa wrote religious classics that have edified many spiritual lives for over four centuries.
Living in a time of almost universal superfluity, our society has also given itself to a certain laxness. For example, the habit of doing penance on Fridays, that is mandated by Church, is commonly ignored. We need religious leaders like Teresa of Avila to guide us in living a disciplined life of sacrifice and prayer as well as a true appreciation of God's bounty.
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