Thursday of the Fifth Week of Lent
(John 8:51-59)
Albert Einstein once said, “Time exists so that everything does not happen at once.” That’s important. We get upset when two things happen at once – we’re preparing dinner and the doorbell rings. How could we ever cope with everything happening at the same time? But is it possible that someone exists outside of time? That one would have created time and everything else. Philosophers call this being who exists outside of time “God.” In the gospel today Jesus equates himself with that One, Being, or God. This is what he means by saying, “I Am.”
Of course, all this is difficult to comprehend. The Jews may be resisting belief in Jesus but not without cause. They ask, how can a man whose date of birth is known and who will one day die be God? That’s another good question. We have an answer, however. The Son of God existed from all eternity but joined himself to a human body and soul. He did this to redirect humanity from sin, which displeases God, to virtue which God favors. God’s becoming human demonstrates His great care for us.
Abraham is father of three great world religions – Judaism, Christianity, and Islam. All three see the Bible as God’s revelation although Jews do not accept the New Testament and Moslems look to the Koran as the ultimate word of God. Christianity seems the most daring of the three and the most hopeful. It is “daring” because of our belief that God has made Himself accessible in Jesus Christ. It is “hopeful” because Jesus has left the sacraments which assist us in two ways. First, they strengthen us for those times when everything seems to happen at once. Second, they prepare us for life with God outside of time.
Homilette for March 12, 2008
Wednesday of the Fifth Week of Lent
(John 8:31-42)
Perhaps you have heard the term “cultural Catholics.” It refers to those who identify themselves as Catholics but only minimally practice the faith. They see their occasional Mass attendance more as a family tradition than an expression of religious commitment. Also, they dissent from many of the Church’s teachings like the crime of abortion and the infallibility of the Pope. Today’s gospel pictures Jesus addressing himself to these Catholics as the “Jews who believed in him.”
Cultural Catholics in the United States and Europe adhere to a strictly political notion of freedom. A product of the Enlightenment, political freedom means the absence of external constraint on an individual’s actions. Since this kind of constraint typically comes from government, an example would be the right to practice one’s religion without official censure. The Jews in the gospel express their adherence to this notion of freedom when they say that they have “never been enslaved to anyone.” However, like cultural Catholics today, they overlook a critical dimension of freedom when they refute Jesus for speaking of enslavement to sin.
Sin -- an internal restraint -- often undermines freedom more than religious or political oppression. Many find themselves entrapped in pride, lust, anger, or another of the so-called capital sins. They cannot put their lives in order often because they do not even recognize that sin has a grip on them. Jesus, of course, offers to save all from sin by sending his Holy Spirit. The Spirit enlightens us to recognize sin’s entrapments and empowers us to resist them. But we have to call on Jesus with true faith to receive the Spirit.
(John 8:31-42)
Perhaps you have heard the term “cultural Catholics.” It refers to those who identify themselves as Catholics but only minimally practice the faith. They see their occasional Mass attendance more as a family tradition than an expression of religious commitment. Also, they dissent from many of the Church’s teachings like the crime of abortion and the infallibility of the Pope. Today’s gospel pictures Jesus addressing himself to these Catholics as the “Jews who believed in him.”
Cultural Catholics in the United States and Europe adhere to a strictly political notion of freedom. A product of the Enlightenment, political freedom means the absence of external constraint on an individual’s actions. Since this kind of constraint typically comes from government, an example would be the right to practice one’s religion without official censure. The Jews in the gospel express their adherence to this notion of freedom when they say that they have “never been enslaved to anyone.” However, like cultural Catholics today, they overlook a critical dimension of freedom when they refute Jesus for speaking of enslavement to sin.
Sin -- an internal restraint -- often undermines freedom more than religious or political oppression. Many find themselves entrapped in pride, lust, anger, or another of the so-called capital sins. They cannot put their lives in order often because they do not even recognize that sin has a grip on them. Jesus, of course, offers to save all from sin by sending his Holy Spirit. The Spirit enlightens us to recognize sin’s entrapments and empowers us to resist them. But we have to call on Jesus with true faith to receive the Spirit.
Homilette for March 11, 2008
Tuesday of the Fifth Week of Lent
(John 8:21-30)
“What’s My Line?” was a favorite television quiz show fifty years ago. Contestants with varied occupations would challenge the celebrity panel to guess what they did to earn a living. The celebrities were informed of a contestant’s name and whether she or he was hired or self-employed. Then they would conduct an investigation by asking questions with “yes” or “no” answers.
In some ways John’s gospel today mimics “What’s My Line?” The Jews try to figure out what Jesus is doing among them. They ask him questions as we hear today, “Who are you?” They also have Jesus’ marvelous “signs” like changing the water into wine to help them determine who he is. But most of the Jews do not catch on because they are predisposed against Jesus. They are looking for a political Messiah who will defeat aggressive enemies like the Romans now occupying their land. They do not realize that the Messiah has come to save them from a far greater enemy – sin. Even when Jesus is lifted up on the cross, as he mentions in the reading, with writing in four languages declaring him “King of the Jews,” the majority of people do not understand who he is.
Perhaps we have wished that we would have been alive in Jesus’ days. We might have questions that we would like to put to him to clear up some of our doubts. Odds are, however, that our questions would never be answered to our satisfaction. Sooner or later, we would have to make the same act of faith in him that the Jews are challenged to make throughout the Gospel of John. Do we believe that this man of marvelous works and wise judgments is God’s own Son?
(John 8:21-30)
“What’s My Line?” was a favorite television quiz show fifty years ago. Contestants with varied occupations would challenge the celebrity panel to guess what they did to earn a living. The celebrities were informed of a contestant’s name and whether she or he was hired or self-employed. Then they would conduct an investigation by asking questions with “yes” or “no” answers.
In some ways John’s gospel today mimics “What’s My Line?” The Jews try to figure out what Jesus is doing among them. They ask him questions as we hear today, “Who are you?” They also have Jesus’ marvelous “signs” like changing the water into wine to help them determine who he is. But most of the Jews do not catch on because they are predisposed against Jesus. They are looking for a political Messiah who will defeat aggressive enemies like the Romans now occupying their land. They do not realize that the Messiah has come to save them from a far greater enemy – sin. Even when Jesus is lifted up on the cross, as he mentions in the reading, with writing in four languages declaring him “King of the Jews,” the majority of people do not understand who he is.
Perhaps we have wished that we would have been alive in Jesus’ days. We might have questions that we would like to put to him to clear up some of our doubts. Odds are, however, that our questions would never be answered to our satisfaction. Sooner or later, we would have to make the same act of faith in him that the Jews are challenged to make throughout the Gospel of John. Do we believe that this man of marvelous works and wise judgments is God’s own Son?
Homilette for March 11, 2008
Monday of the Fifth Week of Lent
(Dn 13:1-9, 15-17, 19-30, 33-62; John 8:1-11)
In the famous “mercy speech” of Shakespeare’s The Merchant of Venice the heroine Portia tells the spiteful Shylock that “earthly power thus then show likest God’s when mercy tempers justice.” Thomas Aquinas also assures us that mercy and justice run simultaneously in every judgment of God. Thus, we should not see mercy as the undoing of justice. Quite the contrary, mercy comprises a necessary dimension of justice because out of mercy justice achieves its end -- the rehabilitation of criminal defect.
In the gospel today Jesus manifests God’s justice when he shows mercy to the woman caught in adultery. He has already corrected society of its corrupt fascination with sexual crimes by reminding the people they too have sin on their shoes. Now he must change the adulteress’s heart lest she think that she may sin wantonly and get away with it. His judgment is as firm as it is clement, “`Neither do I condemn you. Go, and from now on do not sin any more.’”
Jesus shows himself a judge wiser than the sagacious Daniel in the trial of Susannah’s persecutors. His unfathomable wisdom indicates that he is the Messiah, the One God promised to send to save His people. In these last two weeks of Lent we want to contemplate how Jesus’ carries out this salvific mission. We should note his patience, his fortitude, and most of all his unswerving commitment to the will of His Father.
(Dn 13:1-9, 15-17, 19-30, 33-62; John 8:1-11)
In the famous “mercy speech” of Shakespeare’s The Merchant of Venice the heroine Portia tells the spiteful Shylock that “earthly power thus then show likest God’s when mercy tempers justice.” Thomas Aquinas also assures us that mercy and justice run simultaneously in every judgment of God. Thus, we should not see mercy as the undoing of justice. Quite the contrary, mercy comprises a necessary dimension of justice because out of mercy justice achieves its end -- the rehabilitation of criminal defect.
In the gospel today Jesus manifests God’s justice when he shows mercy to the woman caught in adultery. He has already corrected society of its corrupt fascination with sexual crimes by reminding the people they too have sin on their shoes. Now he must change the adulteress’s heart lest she think that she may sin wantonly and get away with it. His judgment is as firm as it is clement, “`Neither do I condemn you. Go, and from now on do not sin any more.’”
Jesus shows himself a judge wiser than the sagacious Daniel in the trial of Susannah’s persecutors. His unfathomable wisdom indicates that he is the Messiah, the One God promised to send to save His people. In these last two weeks of Lent we want to contemplate how Jesus’ carries out this salvific mission. We should note his patience, his fortitude, and most of all his unswerving commitment to the will of His Father.
Homilette for March 7, 2008
Friday of the Fourth Week of Lent
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Few Americans have distinguished themselves more than George C. Marshall. As Army Chief of Staff during World War II, he oversaw the Army’s build-up that saved the world from Nazi and radical Japanese tyranny. Later as Secretary of State, he introduced the foreign aid plan that rebuilt the European economy and assured American prosperity. In recognition of these efforts Marshall received the Nobel Peace Prize. Yet Senator Joe McCarthy attacked Marshall as feeble, stupid, and responsible for China turning Communist!
Today’s first reading from the Book of Wisdom soberly assures us that even the most righteous of people, like George Marshall, suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By rehabilitating the hopelessly infirm and working other wonders, Jesus shows himself to be sent from God. By performing such acts on the Sabbath, he further reveals that the age of the Law, that prohibits Sabbath work, has ended. The Messiah or Christ, God’s anointed Son, has arrived in his person. Believing in him, not following the Law, leads to salvation. The gospel segment today pictures Jewish rulers, having their power threatened by faith in Jesus, as plotting to kill him.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and, as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We might check our work and question our motives to assure that they are properly ordered. If so, then there is reason to stay the course. After all, Jesus promises those who suffer persecution for sake of righteousness will be awarded the Kingdom of heaven.
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Few Americans have distinguished themselves more than George C. Marshall. As Army Chief of Staff during World War II, he oversaw the Army’s build-up that saved the world from Nazi and radical Japanese tyranny. Later as Secretary of State, he introduced the foreign aid plan that rebuilt the European economy and assured American prosperity. In recognition of these efforts Marshall received the Nobel Peace Prize. Yet Senator Joe McCarthy attacked Marshall as feeble, stupid, and responsible for China turning Communist!
Today’s first reading from the Book of Wisdom soberly assures us that even the most righteous of people, like George Marshall, suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By rehabilitating the hopelessly infirm and working other wonders, Jesus shows himself to be sent from God. By performing such acts on the Sabbath, he further reveals that the age of the Law, that prohibits Sabbath work, has ended. The Messiah or Christ, God’s anointed Son, has arrived in his person. Believing in him, not following the Law, leads to salvation. The gospel segment today pictures Jewish rulers, having their power threatened by faith in Jesus, as plotting to kill him.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and, as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We might check our work and question our motives to assure that they are properly ordered. If so, then there is reason to stay the course. After all, Jesus promises those who suffer persecution for sake of righteousness will be awarded the Kingdom of heaven.
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