Ash Wednesday
(Joel 2:12-18; II Corinthians 5:20-6:2; Matthew 6:1-6.16-18)
Hester Prynne is the heroine of the American classic, The Scarlet Letter. She lives in colonial New England. After marrying an older man who leaves her for long periods, she allows herself to be seduced. When she gives birth to a baby, the town condemns her. Her penalty is that she is to wear a red letter A for adulteress on her clothing at all times. Stoically bearing the mark of disgrace, she goes about town with her daughter eking out a living by assisting others. As years pass, the townspeople forget about Hester’s crime. They only admire the care that she bestows on everyone and come to think of the A on her clothing as meaning angel.
In a few moments we will have ashes put on our foreheads. Like Hester Prynne’s scarlet letter the ashes are a sign that we have sinned. We have loved ourselves too much and have served God and neighbor too little. Along with wearing ashes today, we should redouble our efforts to fast, pray, help others, and provide for the poor this Lent season. Then when we ask God’s forgiveness, He will erase our sins from the ledger like the people lose memory of what Hester’s A originally meant. Again like Hester, people will recognize us for our virtues, not for our faults.
So let us joyfully take up the disciplines of Lent knowing that they will lead to our renewal. A generation ago some preachers recommended that people should focus on only positive practices during Lent. That advice, though sincerely made, seems to lack full understanding of how severely sin has affected humans. We should, as well, discipline the desire for constant gratification of our appetites. Efforts on both fronts will draw us closer to God.
Tuesday, February 12, 2013
Tuesday of the Fifth Week in Ordinary Time
(Genesis 1:20-2:4a; Mark 7:1-13)
Sometimes on Saturday mornings around large cities small groups of people walk on the sidewalks of streets where walkers usually are alone and at that very few. “What’s going on?” one wonders. Then it is noticed that the men among the walkers wear hats and have beards. The conclusion is quickly reached: these are Orthodox Jews duly observing the Sabbath which for them means no strenuous activity, not even to the extent of driving a car. The custom is taken from today’s reading from Genesis.
Orthodox Jews take seriously the phrase that God made the seventh day holy by blessing it and resting from work. They see it as a time apart signifying their freedom. That is, aware that humans may be enslaved as much by inner impulses as by exterior forces, they demonstrate their mastery over the obsession “to get things done” by desisting from all kinds of work. Furthermore, they recognize the Sabbath as foreshadowing the eternal life which God is preparing for His faithful when no one will have to work anymore.
Christians, of course, have transferred the Sabbath to Sunday, the eighth day signifying their new creation in Jesus’ resurrection. But we retain much of the meaning of the Jewish tradition. We don’t have qualms about driving at least short distances on Sunday, but we too know that the day is best spent in the Lord’s company at church and then in joyful repast with family and friends.
(Genesis 1:20-2:4a; Mark 7:1-13)
Sometimes on Saturday mornings around large cities small groups of people walk on the sidewalks of streets where walkers usually are alone and at that very few. “What’s going on?” one wonders. Then it is noticed that the men among the walkers wear hats and have beards. The conclusion is quickly reached: these are Orthodox Jews duly observing the Sabbath which for them means no strenuous activity, not even to the extent of driving a car. The custom is taken from today’s reading from Genesis.
Orthodox Jews take seriously the phrase that God made the seventh day holy by blessing it and resting from work. They see it as a time apart signifying their freedom. That is, aware that humans may be enslaved as much by inner impulses as by exterior forces, they demonstrate their mastery over the obsession “to get things done” by desisting from all kinds of work. Furthermore, they recognize the Sabbath as foreshadowing the eternal life which God is preparing for His faithful when no one will have to work anymore.
Christians, of course, have transferred the Sabbath to Sunday, the eighth day signifying their new creation in Jesus’ resurrection. But we retain much of the meaning of the Jewish tradition. We don’t have qualms about driving at least short distances on Sunday, but we too know that the day is best spent in the Lord’s company at church and then in joyful repast with family and friends.
Monday, February 11, 2013
Memorial of Our Lady of Lourdes
(Genesis 1:1-19; Mark 6:53-56)
A young man was dying of cancer. When the medical system seemed unable to save him, his mother took him to Lourdes. There they experienced a miracle of sorts. The man died not long afterward their return, but witnessing the faith of so many pilgrims took away both the mother’s and the son’s fear of death. In the gospel Jesus himself provides a similar source of relief.
Jesus does not have to touch those who came to him for healing, let alone pray over them. The text quite clearly says that the people only had to touch “the tassel on his cloak” to be cured. Obviously, the evangelist wants to express the power of Jesus over the forces of destruction.
Today, the Feast of Our Lady of Lourdes, is also World Day of the Sick. The sick are invited to both pray to Jesus for physical and spiritual support and to suffer with Jesus for the salvation of others. We might think of our relationship to the sick as having a similar dual character. As Jesus healed their infirmities, we visit the sick in solidarity. And as Jesus was tortured and crucified, we see in the sick his image and offer to them whatever help we can give.
(Genesis 1:1-19; Mark 6:53-56)
A young man was dying of cancer. When the medical system seemed unable to save him, his mother took him to Lourdes. There they experienced a miracle of sorts. The man died not long afterward their return, but witnessing the faith of so many pilgrims took away both the mother’s and the son’s fear of death. In the gospel Jesus himself provides a similar source of relief.
Jesus does not have to touch those who came to him for healing, let alone pray over them. The text quite clearly says that the people only had to touch “the tassel on his cloak” to be cured. Obviously, the evangelist wants to express the power of Jesus over the forces of destruction.
Today, the Feast of Our Lady of Lourdes, is also World Day of the Sick. The sick are invited to both pray to Jesus for physical and spiritual support and to suffer with Jesus for the salvation of others. We might think of our relationship to the sick as having a similar dual character. As Jesus healed their infirmities, we visit the sick in solidarity. And as Jesus was tortured and crucified, we see in the sick his image and offer to them whatever help we can give.
Friday, February 8, 2013
Friday of the Fourth Week in Ordinary Time
(Hebrews 13:1-8; Mark 6:14-29)
Charlie and Pauline Sullivan have been working for reform in prisons for over thirty years. They have founded an organization with the acronym CURE to unite people -- mostly loved ones of the imprisoned -- with the same concern. The involvement of many hands and the tireless work of Pauline and Charlie along with their generous spirit have moved legislators to implement some of their ideas. Charlie and Pauline exemplify what the Letter to the Hebrews today exhorts: “Be mindful of prisoners as if sharing their imprisonment…”
As in other New Testament epistles, the Letter to the Hebrews ends with a paraclesis or exhortation that the readers act in consonance with the faith that has been proclaimed. As Jesus entertained guests in his home, so too must Christians welcome strangers. As he relieved the burden of the oppressed, so too much Christians share their load. As he was faithful and free, so too must Christians uphold the sanctity of marriage and not get obsessed with making money.
As we look forward to Lent, we might think of this holy time as an opportunity to deepen our efforts in the ways suggested by the Letter to the Hebrews. Jesus has won for us the grace to act like him. Now we have to avail ourselves of occasions to do so.
(Hebrews 13:1-8; Mark 6:14-29)
Charlie and Pauline Sullivan have been working for reform in prisons for over thirty years. They have founded an organization with the acronym CURE to unite people -- mostly loved ones of the imprisoned -- with the same concern. The involvement of many hands and the tireless work of Pauline and Charlie along with their generous spirit have moved legislators to implement some of their ideas. Charlie and Pauline exemplify what the Letter to the Hebrews today exhorts: “Be mindful of prisoners as if sharing their imprisonment…”
As in other New Testament epistles, the Letter to the Hebrews ends with a paraclesis or exhortation that the readers act in consonance with the faith that has been proclaimed. As Jesus entertained guests in his home, so too must Christians welcome strangers. As he relieved the burden of the oppressed, so too much Christians share their load. As he was faithful and free, so too must Christians uphold the sanctity of marriage and not get obsessed with making money.
As we look forward to Lent, we might think of this holy time as an opportunity to deepen our efforts in the ways suggested by the Letter to the Hebrews. Jesus has won for us the grace to act like him. Now we have to avail ourselves of occasions to do so.
Thursday, February 7, 2013
Thursday of the Fourth Week in Ordinary Time
(Hebrews 12:18-19.21-24; Mark 6:7-13)
In workshops on preaching the late Ken Untener, bishop of Saginaw, Michigan, used to say that the homily should last no more than four minutes. Untener reasoned that mass in a Catholic church has much that speaks to the people besides the homily. The readings themselves are usually self-evident. The stained glass windows tell their stories. The hymns relate a message. And the prayers convey much meaning.
The Letter to the Hebrews today refers to the Christian liturgical assembly – what we call the mass. Like Bishop Untener’s description of mass in a Catholic church, it speaks of a setting of peace and light. It is where we meet Christ in a unique way. The mass differs dramatically from the Hebrew assembly in the desert. That was a terrifying experience because God had to soften and shape an unruly lot so that they may live more like His people.
Still, sometimes we grow weary of the mass and feel tempted to skip it for a Sunday. If the irregularity becomes a norm, we would be making a mistake worse than riding in a car with faulty brakes. It is not that everyone in church is a saint, but we come here to be reminded that sainthood is our destiny. Even more importantly, here we listen to the Word of God and receive the nourishment of Christ’s body so that we may act as we are destined to become.
(Hebrews 12:18-19.21-24; Mark 6:7-13)
In workshops on preaching the late Ken Untener, bishop of Saginaw, Michigan, used to say that the homily should last no more than four minutes. Untener reasoned that mass in a Catholic church has much that speaks to the people besides the homily. The readings themselves are usually self-evident. The stained glass windows tell their stories. The hymns relate a message. And the prayers convey much meaning.
The Letter to the Hebrews today refers to the Christian liturgical assembly – what we call the mass. Like Bishop Untener’s description of mass in a Catholic church, it speaks of a setting of peace and light. It is where we meet Christ in a unique way. The mass differs dramatically from the Hebrew assembly in the desert. That was a terrifying experience because God had to soften and shape an unruly lot so that they may live more like His people.
Still, sometimes we grow weary of the mass and feel tempted to skip it for a Sunday. If the irregularity becomes a norm, we would be making a mistake worse than riding in a car with faulty brakes. It is not that everyone in church is a saint, but we come here to be reminded that sainthood is our destiny. Even more importantly, here we listen to the Word of God and receive the nourishment of Christ’s body so that we may act as we are destined to become.
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