Thursday, II Easter
(Acts 5)
Although he may not have said it, we can easily imagine Cho Seung-Hui using Peter’s defense in the first reading today. Deranged people have often asserted, “We must obey God rather than men,” to warrant ghastly activities. Of course, God never commands killing innocent people or any other immoral activity.
Furthermore, any “private revelation” must be scrutinized with utmost care for legitimacy. Claiming God’s direction for weird behavior -- as Jim Jones and Osama bin Laden have done -- makes religion increasingly suspect. Despite the overwhelmingly positive contribution religion has made to civilization, many today are ready to dismiss it as detrimental to human well-being.
St. Joan of Arc claimed to have revelations from God through the saints. Some thought that she too might be deranged and her revelations folly. She, however, provided a test that would legitimate what God had told her. When she was asked if she knew that she was in God's grace, she replied: “If I am not, may it please God to put me in it; if I am, may it please God to keep me there.” Such humility – and not the illusion of grandeur and power – indicates the true presence of God.
Homilette for Wednesday, April 18, 2007
Wednesday, II Easter
(John3)
Why did it happen? Most everyone today wants to know how such a massacre as that at Virginia Tech could take place in America today. There will be no shortage of predictable answers.
Many have already pointed their fingers at school administrators. They criticize the failure to close down the school and send out a warning after the first shots were fired.
Moralizers will have their say. From the left they will charge that permissive gun laws make every meeting place in the country a potential blood bath. From the right they will argue as forcefully that sex and violence in music and movies start time bombs ticking in many individuals.
God certainly will be accused for not intervening. Some will come to his defense noting that Virginia Tech is a classic case of free will running amok. Others will rebut, “Whose will is really free?” And, they will add, “Does not God’s power transcend human freedom?”
The Gospel of John does not provide a detailed answer to why Virginia Techs take place. It merely says that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness, and it is not about to stop.
The gospel then goes to some lengths to show God acting to relieve the suffering. He sends His son to teach the world better ways than the narrow self-interests most people pursue. He also gives His son on the cross, at least as cruel a death as that rendered by an automatic pistol. He does this, first, to show solidarity with the suffering around the world and through the ages. But much more significantly, His gift provides us the opportunity to stand with him in death so that we may experience the resurrection which inevitably follows.
(John3)
Why did it happen? Most everyone today wants to know how such a massacre as that at Virginia Tech could take place in America today. There will be no shortage of predictable answers.
Many have already pointed their fingers at school administrators. They criticize the failure to close down the school and send out a warning after the first shots were fired.
Moralizers will have their say. From the left they will charge that permissive gun laws make every meeting place in the country a potential blood bath. From the right they will argue as forcefully that sex and violence in music and movies start time bombs ticking in many individuals.
God certainly will be accused for not intervening. Some will come to his defense noting that Virginia Tech is a classic case of free will running amok. Others will rebut, “Whose will is really free?” And, they will add, “Does not God’s power transcend human freedom?”
The Gospel of John does not provide a detailed answer to why Virginia Techs take place. It merely says that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness, and it is not about to stop.
The gospel then goes to some lengths to show God acting to relieve the suffering. He sends His son to teach the world better ways than the narrow self-interests most people pursue. He also gives His son on the cross, at least as cruel a death as that rendered by an automatic pistol. He does this, first, to show solidarity with the suffering around the world and through the ages. But much more significantly, His gift provides us the opportunity to stand with him in death so that we may experience the resurrection which inevitably follows.
Homilette for Monday, April 16, 2007
Monday, II Easter
(John 3)
Raymond used to drink a lot. We would say he had a drinking problem. He might have even called himself an alcoholic bound to nowhere except, perhaps, an early death. One day, however, he decided to stop drinking. The decision came in the midst of prayer and was supported by prayer. Since that moment Raymond has never been drunk again. In fact, he never takes a drink although he will sip the Precious Blood when it is offered at Mass.
Such a radical turnabout seems to be what Jesus has in mind when he speaks of being born again. He does not intend to say that one has merely to submit to the Baptism ritual to see the kingdom of God. No, he seems to have a more fundamental experience in mind. He seems to mean undergoing a transformation so that the person lives in a completely new way. Like Raymond those who experience such a change know that it is primarily not their doing. Rather it is a work of grace. Many in the early Church evidently were so tranformed as they were preparing for Baptism.
What about those baptized at a tender age? People like most of us – are we squatters in the kingdom of God? Perhaps. We can test ourselves. Do we see radical change for the better in ourselves? Do we find ourselves becoming more God-like? If we liked to talk about ourselves, are we now ready to listen to others? If we used to look at others as objects of sexual fancy, are we now seeing them as God’s children? Such transformation is what water and the Spirit is all about.
(John 3)
Raymond used to drink a lot. We would say he had a drinking problem. He might have even called himself an alcoholic bound to nowhere except, perhaps, an early death. One day, however, he decided to stop drinking. The decision came in the midst of prayer and was supported by prayer. Since that moment Raymond has never been drunk again. In fact, he never takes a drink although he will sip the Precious Blood when it is offered at Mass.
Such a radical turnabout seems to be what Jesus has in mind when he speaks of being born again. He does not intend to say that one has merely to submit to the Baptism ritual to see the kingdom of God. No, he seems to have a more fundamental experience in mind. He seems to mean undergoing a transformation so that the person lives in a completely new way. Like Raymond those who experience such a change know that it is primarily not their doing. Rather it is a work of grace. Many in the early Church evidently were so tranformed as they were preparing for Baptism.
What about those baptized at a tender age? People like most of us – are we squatters in the kingdom of God? Perhaps. We can test ourselves. Do we see radical change for the better in ourselves? Do we find ourselves becoming more God-like? If we liked to talk about ourselves, are we now ready to listen to others? If we used to look at others as objects of sexual fancy, are we now seeing them as God’s children? Such transformation is what water and the Spirit is all about.
Homily for Sunday, April 15, 2007
II SUNDAY OF EASTER
(John 20)
Today, the second Sunday of Easter, used to be called Low Sunday. The rather unspectacular reason for this name was that the first Sunday of Easter was called the “high feast of Easter.” The second Sunday, when the people were still celebrating the resurrection of the Lord, was then named the “low feast of Easter.”
The gospel today relates Jesus’ appearances to his disciples both on the day he rose from the day and a week later. We all know the story well since we hear this same gospel on the second Sunday of Easter every year. Thomas is not present when Jesus first appears to his followers. But there he stands before Jesus the second time around. Since Thomas has insensitively said that he would not believe unless he touches Jesus’ wounds, Jesus invites him to do just that! The scene ends with Jesus blessing all those who believe without seeing. We can conclude then that this gospel passage is meant to confirm our faith in Christ’s resurrection.
Seven years ago, Pope John Paul II declared that this second Sunday of Easter would be known as “Divine Mercy Sunday.” The reason for this title may also be found in the same gospel passage. On the evening of his resurrection when Jesus appears to his disciples, he breathes on them the Holy Spirit. Sending them into the world with the power to forgive sins, Jesus makes them agents of God’s mercy.
With all the talk of a “crisis of faith,” we might think that most people no longer believe in life after death. Likewise, we might want to proclaim divine mercy since many people seem to reject God because they see Him as a task master. However, Americans overwhelmingly believe in an afterlife and also that they will experience heaven! A poll taken a few years ago showed that eight out of ten Americans accept life after death and another one in ten is at least uncertain about it. When asked whether they expect to get to heaven, almost two Americans in three said “yes.” Not surprisingly, therefore, only one person in two hundred sees herself or himself as literally damned.
Since so many people already accept the resurrection of the dead and believe in God’s mercy, why bother repeating this gospel year after year? We might find another reason in what Thomas proclaims after Jesus challenges his disbelief. Thomas calls Jesus, “My Lord and my God!” Thomas speaks on behalf of all of us, doesn’t he? Jesus is our Lord and our God. This means that we submit our will to his; we will keep his commandments. The one commandment that he emphasizes, at least in the Gospel of John, is that we love one another as he has loved us.
Such love sounds as simple as “2+2” but many make it as complex as calculus. A man is taking care of his wife with Alzheimer’s disease. He asks his children to help out by calling their mother from time-to-time. Of course, he tells them, it is hard to carry on a conversation, but she so much enjoys hearing their voices. Still, they resist – at least, three of the four siblings. Loving one another at least demands that we care for the people whom God has put close to us.
When the new king is proclaimed at the end of Shakespeare’s play Macbeth, all characters make a grand bow. He is their “lord,” the one whose commands they will keep. We recognize Jesus as someone greater. He is for each of us “my Lord and my God.” To him we bow not just our bodies but our wills as well. To him we bow our wills.
(John 20)
Today, the second Sunday of Easter, used to be called Low Sunday. The rather unspectacular reason for this name was that the first Sunday of Easter was called the “high feast of Easter.” The second Sunday, when the people were still celebrating the resurrection of the Lord, was then named the “low feast of Easter.”
The gospel today relates Jesus’ appearances to his disciples both on the day he rose from the day and a week later. We all know the story well since we hear this same gospel on the second Sunday of Easter every year. Thomas is not present when Jesus first appears to his followers. But there he stands before Jesus the second time around. Since Thomas has insensitively said that he would not believe unless he touches Jesus’ wounds, Jesus invites him to do just that! The scene ends with Jesus blessing all those who believe without seeing. We can conclude then that this gospel passage is meant to confirm our faith in Christ’s resurrection.
Seven years ago, Pope John Paul II declared that this second Sunday of Easter would be known as “Divine Mercy Sunday.” The reason for this title may also be found in the same gospel passage. On the evening of his resurrection when Jesus appears to his disciples, he breathes on them the Holy Spirit. Sending them into the world with the power to forgive sins, Jesus makes them agents of God’s mercy.
With all the talk of a “crisis of faith,” we might think that most people no longer believe in life after death. Likewise, we might want to proclaim divine mercy since many people seem to reject God because they see Him as a task master. However, Americans overwhelmingly believe in an afterlife and also that they will experience heaven! A poll taken a few years ago showed that eight out of ten Americans accept life after death and another one in ten is at least uncertain about it. When asked whether they expect to get to heaven, almost two Americans in three said “yes.” Not surprisingly, therefore, only one person in two hundred sees herself or himself as literally damned.
Since so many people already accept the resurrection of the dead and believe in God’s mercy, why bother repeating this gospel year after year? We might find another reason in what Thomas proclaims after Jesus challenges his disbelief. Thomas calls Jesus, “My Lord and my God!” Thomas speaks on behalf of all of us, doesn’t he? Jesus is our Lord and our God. This means that we submit our will to his; we will keep his commandments. The one commandment that he emphasizes, at least in the Gospel of John, is that we love one another as he has loved us.
Such love sounds as simple as “2+2” but many make it as complex as calculus. A man is taking care of his wife with Alzheimer’s disease. He asks his children to help out by calling their mother from time-to-time. Of course, he tells them, it is hard to carry on a conversation, but she so much enjoys hearing their voices. Still, they resist – at least, three of the four siblings. Loving one another at least demands that we care for the people whom God has put close to us.
When the new king is proclaimed at the end of Shakespeare’s play Macbeth, all characters make a grand bow. He is their “lord,” the one whose commands they will keep. We recognize Jesus as someone greater. He is for each of us “my Lord and my God.” To him we bow not just our bodies but our wills as well. To him we bow our wills.
Homilette for Thursday, April 12, 2007
Thursday, I Easter, April 11, 2007
(Luke 24)
The German Renaissance master Mathis Grünewald portrayed Christ’s life on what is called the Isenheim Altarpiece. The paintings of the crucifixion and the resurrection stand out. One can hardly imagine a more pathetic scene than Christ tortured on the cross. He is writhing in pain. His body is hideously contorted. And thorns from a beating with reeds cover his body. As atrocious as Jesus looks here, his resurrected body is glorious. His skin glows, and his wounds sparkle. There is not a hint of the agony he went through just two days before.
Thomas Aquinas would find the magnificent portrait of Christ’s glorified body entirely appropriate. He writes, according to one commentator, that the incorruptible soul bestows on the body “something glorious or luminous” in the resurrection. The gospel narrative today seems to attest to this transformation. Jesus’ disciples can’t believe what they are seeing as the resurrected Lord stands before them. They mistakenly believe that he is a ghost because the last time they saw him was hanging on the cross.
Aquinas does not leave such a glorification of the body solely to Jesus’ case. No, he says that everyone who dies with Christ are bound to experience this same transformation. It will not happen on the day we die, but at the resurrection of the dead on the last day. Our bodies will have all the beauty of robust youth whether we die at ninety days or ninety years. This is just another example of how God shows his love for us. It provides us still another reason to love God in return.
(Luke 24)
The German Renaissance master Mathis Grünewald portrayed Christ’s life on what is called the Isenheim Altarpiece. The paintings of the crucifixion and the resurrection stand out. One can hardly imagine a more pathetic scene than Christ tortured on the cross. He is writhing in pain. His body is hideously contorted. And thorns from a beating with reeds cover his body. As atrocious as Jesus looks here, his resurrected body is glorious. His skin glows, and his wounds sparkle. There is not a hint of the agony he went through just two days before.
Thomas Aquinas would find the magnificent portrait of Christ’s glorified body entirely appropriate. He writes, according to one commentator, that the incorruptible soul bestows on the body “something glorious or luminous” in the resurrection. The gospel narrative today seems to attest to this transformation. Jesus’ disciples can’t believe what they are seeing as the resurrected Lord stands before them. They mistakenly believe that he is a ghost because the last time they saw him was hanging on the cross.
Aquinas does not leave such a glorification of the body solely to Jesus’ case. No, he says that everyone who dies with Christ are bound to experience this same transformation. It will not happen on the day we die, but at the resurrection of the dead on the last day. Our bodies will have all the beauty of robust youth whether we die at ninety days or ninety years. This is just another example of how God shows his love for us. It provides us still another reason to love God in return.
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