Tuesday of the Seventh Week of Easter
(John 17:1-11)
A celebrated painting by the Renaissance master Ghirlandaio shows a boy embracing his grandfather. The old man has a bulbous, deformed nose that might elicit repulsion. But the lad gazes at him with affection. The grandfather also looks on his descendent with love. The title of this painting is simply “An Old Man and His Grandson.” But we might also call it, “A Picture of Eternal Life.”
In his encyclical on hope Pope Benedict mentions that we do not have an adequate idea of eternal life. As a matter of fact, the pope indicates, the term may confuse people who think of eternal as interminable and life as trouble. He suggests that we think of eternal life as “...the supreme moment of satisfaction in which totality embraces us and we embrace totality.” That’s more than a mouthful, but Ghirlandaio manages to capture this moment in his scene of the boy and the old man embracing.
In today’s gospel Jesus confirms this understanding of eternal life. He says that it is to know the one true God and Jesus Christ whom he has sent. By “knowing God,” he does not mean intellectual knowledge of God but intimate union with Him. Jesus adds that he has revealed the name of the Father to his disciples. He means that he has shown them the great “I Am.” This name expresses totality -- what Pope Benedict tells us to look for in eternal life. We anticipate then as our journey through this world ends a loving embrace with Him who encompasses all that is.
Homilette for Monday, May 5, 2008
Monday of the Seventh Week of Easter
(John 16:29-33)
If you have difficulty following the dialogue in the gospel of John, you are in good company. The disciples in the reading today admit that they are not always able to understand what Jesus says. We need not think that Jesus actually spoke in such long, abstract sentences. Most likely, the evangelist John inherited his sayings from the apostles and the beloved disciple, his special source. He then formed them into discourses or sermons to explain different elements of Christian belief.
Studying Jesus’ words carefully will promote faith. Certainly John the evangelist believed that Jesus is the Son of God. He presents Jesus as omniscient, knowing even the thoughts that those around him are turning over in their heads. More importantly, he emphasizes Jesus’ complete identification with the Father. Only John pictures Jesus as saying, “I and the Father are one.”
In the reading the disciples express their faith in Jesus as we do every Sunday at mass. Jesus takes note of their belief because he wants them to recall it when they are not so physically close to him. Just so, our repetition of the creed maintains our faith when we are not joined to Christ in the Eucharist. When we are defrauded or when we commit a grave sin, we may remember the act of faith and realize that all is not lost. Indeed, whatever mistake we have made or whatever difficulty we face, Jesus can rectify the situation because he has “conquered the world.”
(John 16:29-33)
If you have difficulty following the dialogue in the gospel of John, you are in good company. The disciples in the reading today admit that they are not always able to understand what Jesus says. We need not think that Jesus actually spoke in such long, abstract sentences. Most likely, the evangelist John inherited his sayings from the apostles and the beloved disciple, his special source. He then formed them into discourses or sermons to explain different elements of Christian belief.
Studying Jesus’ words carefully will promote faith. Certainly John the evangelist believed that Jesus is the Son of God. He presents Jesus as omniscient, knowing even the thoughts that those around him are turning over in their heads. More importantly, he emphasizes Jesus’ complete identification with the Father. Only John pictures Jesus as saying, “I and the Father are one.”
In the reading the disciples express their faith in Jesus as we do every Sunday at mass. Jesus takes note of their belief because he wants them to recall it when they are not so physically close to him. Just so, our repetition of the creed maintains our faith when we are not joined to Christ in the Eucharist. When we are defrauded or when we commit a grave sin, we may remember the act of faith and realize that all is not lost. Indeed, whatever mistake we have made or whatever difficulty we face, Jesus can rectify the situation because he has “conquered the world.”
Homilette for Fiday, May 2, 2008
Memorial of St. Athanasius, bishop and doctor of the Church
(John 16:20-23)
In the gospel Jesus describes a mother’s joy in giving birth. Today we would want to include the father’s participation in that bliss. In having children parents contribute to the great chain of life. They not only experience solidarity with humanity but also realize a primordial personal goal. Their genetic material – what used to be called blood-line – is handed on. It is assurance against death in a way. Rather than being totally obliterated by time, they now have progeny to carry evidence of their existence into the future.
Of course, Jesus is only making a comparison when he speaks of the birthing process. Like a mother rejoices after the pang of birth, he says, his disciples will exult after the anguish of his crucifixion. We should see more here than a turn of emotion from unbearable sorrow to uncontainable joy. There is a deeper parallel between giving birth and rising from the dead. The one on whom the disciples have latched their hopes for the future has delivered. Better than handing on genetic material, they will achieve everlasting life.
Jesus then refers to “the Father,” a term the evangelist John continually cites to indicate Jesus’ filial relationship with God. We should take care, however, that we do not understand this bond to mean that the Son has issued from the Father like a child is borne of his parents. Today we remember St. Athanasius, the genius of the fourth century who saved the Church from this latter idea in the fourth century. At the time Christianity was deeply divided between those who understood Christ as one with the Father from all eternity and the so-called Arians who accepted Christ as created in time and therefore subordinate to the Father. St. Athanasius’ conception of the Father and the Son being of the same nature, alike in everything except being distinct persons, proved faithful to Scripture and traditional belief. It is the faith that we proclaim to this day in the Nicene Creed on Sunday.
(John 16:20-23)
In the gospel Jesus describes a mother’s joy in giving birth. Today we would want to include the father’s participation in that bliss. In having children parents contribute to the great chain of life. They not only experience solidarity with humanity but also realize a primordial personal goal. Their genetic material – what used to be called blood-line – is handed on. It is assurance against death in a way. Rather than being totally obliterated by time, they now have progeny to carry evidence of their existence into the future.
Of course, Jesus is only making a comparison when he speaks of the birthing process. Like a mother rejoices after the pang of birth, he says, his disciples will exult after the anguish of his crucifixion. We should see more here than a turn of emotion from unbearable sorrow to uncontainable joy. There is a deeper parallel between giving birth and rising from the dead. The one on whom the disciples have latched their hopes for the future has delivered. Better than handing on genetic material, they will achieve everlasting life.
Jesus then refers to “the Father,” a term the evangelist John continually cites to indicate Jesus’ filial relationship with God. We should take care, however, that we do not understand this bond to mean that the Son has issued from the Father like a child is borne of his parents. Today we remember St. Athanasius, the genius of the fourth century who saved the Church from this latter idea in the fourth century. At the time Christianity was deeply divided between those who understood Christ as one with the Father from all eternity and the so-called Arians who accepted Christ as created in time and therefore subordinate to the Father. St. Athanasius’ conception of the Father and the Son being of the same nature, alike in everything except being distinct persons, proved faithful to Scripture and traditional belief. It is the faith that we proclaim to this day in the Nicene Creed on Sunday.
Homilette for Thursday, May 1, 2008
Thursday of the Sixth Week of Easter (St. Joseph the worker, memorial)
(Acts 18:1-8)
Being a tentmaker both benefits Paul and restricts him. It gives him an income which not only makes him monetarily independent but also removes doubts regarding the motive of his preaching. More importantly, working in a tent-making shop – like he does with Aquila in the reading – allows him to meet people. We can imagine Paul steering any conversation with customers to his favorite topic, the Lord Jesus. The downside of being a laborer is that the upper crust may frown on him and his ideas. “So what?” we might ask. The problem is that Paul needs a rich patron to provide ample quarters for the Sunday gathering of all the people he is converting. Fortunately, Paul always seems to make the right connection.
Work continues today as a benefit and a burden. It enables people to develop their capabilities and to socialize with others. Of course, it provides daily needs for self and family. Often overlooked is how work allows people to contribute to God’s creation. Martin Luther King, Jr., once exhorted the street cleaners of Memphis to sweep the streets like Shakespeare wrote poetry; that is, with care and perfection.
But work is not always experienced as a good. One’s job may be tedious or one’s boss may be overbearing. People in these situations are often poorly compensated and otherwise exploited. We Christians should support them, especially in spiritual ways. We should suggest to workers that they express their grievances to the proper authorities and possibly to unionize. We too might speak up for the workers, at least to God. Finally, we should encourage disgruntled workers to pray and to practice prudence. Prayer opens us to God’s will; prudence insures that we follow it.
(Acts 18:1-8)
Being a tentmaker both benefits Paul and restricts him. It gives him an income which not only makes him monetarily independent but also removes doubts regarding the motive of his preaching. More importantly, working in a tent-making shop – like he does with Aquila in the reading – allows him to meet people. We can imagine Paul steering any conversation with customers to his favorite topic, the Lord Jesus. The downside of being a laborer is that the upper crust may frown on him and his ideas. “So what?” we might ask. The problem is that Paul needs a rich patron to provide ample quarters for the Sunday gathering of all the people he is converting. Fortunately, Paul always seems to make the right connection.
Work continues today as a benefit and a burden. It enables people to develop their capabilities and to socialize with others. Of course, it provides daily needs for self and family. Often overlooked is how work allows people to contribute to God’s creation. Martin Luther King, Jr., once exhorted the street cleaners of Memphis to sweep the streets like Shakespeare wrote poetry; that is, with care and perfection.
But work is not always experienced as a good. One’s job may be tedious or one’s boss may be overbearing. People in these situations are often poorly compensated and otherwise exploited. We Christians should support them, especially in spiritual ways. We should suggest to workers that they express their grievances to the proper authorities and possibly to unionize. We too might speak up for the workers, at least to God. Finally, we should encourage disgruntled workers to pray and to practice prudence. Prayer opens us to God’s will; prudence insures that we follow it.
Homilette for Wednesday, April 30, 2008
Wednesday of the Sixth Week of Easter, memorial of St. Pius V, pope
(Acts 17:15;22-18:1)
The scene of the first reading likely inspires most Christians. Athens is the cradle of Western Civilization, the home of the philosophers Socrates, Plato, Aristotle; the great Sophocles, Aeschylus, Aristophanes, Euripides; and the historians Herodotus, Thucydides, and Xenophon. Now Paul, the best educated and most successful of Christian missionaries, clears his throat to speak to the learned populace. His words do not disappoint us. They, in colloquial terms, “meet the people where they are.” They hint at Athenian culture and mention the traditional regard for religion. They appeal to the people’s mind, especially their strong sense of justice. Certainly, we feel, Paul will win Athens over to Christ.
Of course, the result of Paul’s preaching is catastrophic. The Athenians not only reject his ideas; they scoff at him. “’We should like to hear you on this some other time,’” is only a nice way of saying, “Get lost.” But Paul and indeed all Christianity learn from this bitter experience. No longer will Paul attempt to impress the sophisticated with lofty arguments. He will tell the Corinthians that he came to them without sublime words or wisdom but preaching Christ crucified. Through the years Christians have had to defend the gospel with reasonable argument and has met this challenge remarkably well. But it has realized all along that faith is God’s gift that neither rhetoric nor logic can implant.
St. Pope Pius V implemented the reforms dictated by the Council of Trent. He was intelligent and had the luxuries of the Vatican in affluent times at his disposal. He was prudent enough, however, to perceive that brilliance and pomp will not carry the battle that the spirit wages. Like Paul and the preponderance of Christianity, Pius understood that that faith and discipline are essential. We remember Pius V to this day for his assiduous leadership in shepherding the Church through a truly critical historical period.
(Acts 17:15;22-18:1)
The scene of the first reading likely inspires most Christians. Athens is the cradle of Western Civilization, the home of the philosophers Socrates, Plato, Aristotle; the great Sophocles, Aeschylus, Aristophanes, Euripides; and the historians Herodotus, Thucydides, and Xenophon. Now Paul, the best educated and most successful of Christian missionaries, clears his throat to speak to the learned populace. His words do not disappoint us. They, in colloquial terms, “meet the people where they are.” They hint at Athenian culture and mention the traditional regard for religion. They appeal to the people’s mind, especially their strong sense of justice. Certainly, we feel, Paul will win Athens over to Christ.
Of course, the result of Paul’s preaching is catastrophic. The Athenians not only reject his ideas; they scoff at him. “’We should like to hear you on this some other time,’” is only a nice way of saying, “Get lost.” But Paul and indeed all Christianity learn from this bitter experience. No longer will Paul attempt to impress the sophisticated with lofty arguments. He will tell the Corinthians that he came to them without sublime words or wisdom but preaching Christ crucified. Through the years Christians have had to defend the gospel with reasonable argument and has met this challenge remarkably well. But it has realized all along that faith is God’s gift that neither rhetoric nor logic can implant.
St. Pope Pius V implemented the reforms dictated by the Council of Trent. He was intelligent and had the luxuries of the Vatican in affluent times at his disposal. He was prudent enough, however, to perceive that brilliance and pomp will not carry the battle that the spirit wages. Like Paul and the preponderance of Christianity, Pius understood that that faith and discipline are essential. We remember Pius V to this day for his assiduous leadership in shepherding the Church through a truly critical historical period.
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