Friday of the Twenty-third Week in Ordinary Time
(I Corinthians 9:16-19; 22b-27)
Friday of the Twenty-third Week in Ordinary Time
(I Corinthians 9:16-19; 22b-27)
Last month the eyes of the world were riveted on Michael Phelps. The American swimmer was attempting to win an unprecedented eight gold medals in one Olympic season. Few people considered Phelps’ competitors – how they might enjoy receiving Olympic gold. No, they were hoping to see a champion of champions emerge in those games.
In the reading from the first letter to the Corinthians today Paul challenges us to compete like Michael Phelps. But, he implies, the prize that we aim at is not lustrous gold which often carries with it soul-destroying pride. Quite the contrary, the award we seek is invisible to the eye but edifying of the soul. We work for everlasting life with God and achieve it by dedicating ourselves to Him.
Make no mistake about it; our quest for sanctity is as daunting as Michael Phelps’ pursuit of gold medals. We must discipline our bodies to overcome the desires of the flesh and our minds to keep focused on our heavenly prize. As Phelps spent multiple hours daily at swimming practice, we must pray for God’s assistance and take advantage of opportunities to do good. The difference between Phelps’ shooting for Olympic gold and our seeking everlasting life is that in our case no extraordinary natural disposition is necessary to gain the goal we seek. Every one of us can become a saint with God’s grace.
Homilette for Thursday. September 11, 2008
Thursday of the Twenty-third Week in Ordinary Time
(Luke 6:27-38)
When is a victim not a victim? The answer is when the victim takes control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually unknowing and passive. They neither resist nor collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are called to suffering. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
(Luke 6:27-38)
When is a victim not a victim? The answer is when the victim takes control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually unknowing and passive. They neither resist nor collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are called to suffering. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
Homilette for Wednesday, September 10, 2008
Wednesday of the Twenty-third Week in Ordinary Time
(Luke 6:20-26)
In the gospel today Jesus almost sounds like a Fidel Castro delivering a harangue on economic justice. Some might want to press the mute button for the duration of his sermon. But he is the Lord and definitely has something to say to us that will transcend the speech of political messiahs.
On one hand Jesus addresses those experiencing serious economic deprivation. He is talking to the poor who barely survive and to the mourning who continually experience loss. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he specifically addresses his disciples -- both then and now -- who follow him on a road that entails hardships. As Jesus’ disciples, there no way to insulate ourselves from deprivation. Every follower must pay, what one theologian, named "the cost of discipleship."
Of course, Jesus does not limit his address to the have-nots but pronounces some choice words to the haves as well. Their future is bleak, he tells them, if they do not use what they have for the good of all. Jesus is not condemning the rich, the sated, the joyful, and the well-spoken of per se but only when they reserve for their exclusive use everything they have. His lesson is similar to that of the legend of King Midas. The god Dionysius gave Midas the choice of anything he wanted. The king foolishly chose to have everything he touched turn into gold. He came to lament his choice, however, when he found that he could not enjoy anything. All the food he tasted, the comforts he felt, even the friends at his side turned into the cold, durable metal.
(Luke 6:20-26)
In the gospel today Jesus almost sounds like a Fidel Castro delivering a harangue on economic justice. Some might want to press the mute button for the duration of his sermon. But he is the Lord and definitely has something to say to us that will transcend the speech of political messiahs.
On one hand Jesus addresses those experiencing serious economic deprivation. He is talking to the poor who barely survive and to the mourning who continually experience loss. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he specifically addresses his disciples -- both then and now -- who follow him on a road that entails hardships. As Jesus’ disciples, there no way to insulate ourselves from deprivation. Every follower must pay, what one theologian, named "the cost of discipleship."
Of course, Jesus does not limit his address to the have-nots but pronounces some choice words to the haves as well. Their future is bleak, he tells them, if they do not use what they have for the good of all. Jesus is not condemning the rich, the sated, the joyful, and the well-spoken of per se but only when they reserve for their exclusive use everything they have. His lesson is similar to that of the legend of King Midas. The god Dionysius gave Midas the choice of anything he wanted. The king foolishly chose to have everything he touched turn into gold. He came to lament his choice, however, when he found that he could not enjoy anything. All the food he tasted, the comforts he felt, even the friends at his side turned into the cold, durable metal.
Homilette for Tuesday, September 9, 2008
Memorial of St. Peter Claver, priest
(I Corinthians 6:1-11)
Paul’s list of wrongdoers in the first reading today is revealing. Most of the sinners transgress the boundaries of passion. Talk of the “sexual revolution” almost makes it seem that sexual sins were invented toward the end of the last century. The New Testament, however, underscores the prevalence of sins of the flesh down through the ages. In fact, we should note how Jesus as well as Paul emphasizes the power of God to spare humans the dismal consequences of illicit sexual gratification.
We might also take note of how Paul writes of “sodomites,” not “homosexuals.” The two are not co-terminus as not every homosexual engages in sexual activity. The necessary distinction reminds us that being homosexual is not immoral and that homosexuals deserve the same respect as any other person. In fact, in the present age of sexual license homosexual adults living chastely may deserve admiration.
Most noteworthy about the passage, however, is the primacy of communal conflict on Paul’s list of vices. Christians are not to fight publicly with one another since open conflict undermines the reputation of the Church as well as its unity. Disagreements will erupt in any human organization, but they are to be resolved amicably. Paul’s emphasis on unity indicates the social nature of sin. When Christians sin, they not only offend God but also one another. The Church has a mission to be a light to the world. Sin dims that light so that non-Christians may not know Christ.
(I Corinthians 6:1-11)
Paul’s list of wrongdoers in the first reading today is revealing. Most of the sinners transgress the boundaries of passion. Talk of the “sexual revolution” almost makes it seem that sexual sins were invented toward the end of the last century. The New Testament, however, underscores the prevalence of sins of the flesh down through the ages. In fact, we should note how Jesus as well as Paul emphasizes the power of God to spare humans the dismal consequences of illicit sexual gratification.
We might also take note of how Paul writes of “sodomites,” not “homosexuals.” The two are not co-terminus as not every homosexual engages in sexual activity. The necessary distinction reminds us that being homosexual is not immoral and that homosexuals deserve the same respect as any other person. In fact, in the present age of sexual license homosexual adults living chastely may deserve admiration.
Most noteworthy about the passage, however, is the primacy of communal conflict on Paul’s list of vices. Christians are not to fight publicly with one another since open conflict undermines the reputation of the Church as well as its unity. Disagreements will erupt in any human organization, but they are to be resolved amicably. Paul’s emphasis on unity indicates the social nature of sin. When Christians sin, they not only offend God but also one another. The Church has a mission to be a light to the world. Sin dims that light so that non-Christians may not know Christ.
Homilette for Monday, September 8, 2008
Feast of the Nativity of the Blessed Virgin Mary
Once, a woman about to complete her sixty-fourth year said that she did not want to celebrate her birthday. “Why?” we might have asked. She would have answered that she did not want to grow older. Although the woman is really a fine person, she still exhibits a little vanity. She sees growing old as a fault of which there is no need to remember, much less to remind others.
The root difficulty is that many think a birthday is all about the person who was born on that day. Sure, we focus on the person by bringing gifts and greetings that suggest her or his significance. But a birthday has a grander purpose. It makes room for recognition of all the blessings bestowed on the focus person. It calls to celebration the person’s family and friends who helped make the person what she or he is. Most of all, a birthday gives the person special opportunity to thank God for the gift of life. An elderly person, therefore, should celebrate all the more since she or he has accumulated many reasons to thank God.
Today we celebrate the Birth of Mary. She would be the first to deflect attention from herself to others. In Luke’s gospel, after her kinswoman Elizabeth calls her “blessed,” Mary acknowledges to whom praise is really due. “My soul proclaims the greatness of the Lord...” she says in perfect candor. As participants in Mary’s celebration today we both thank God for accomplishing our salvation through Mary’s motherhood and thank Mary for accepting God’s grace so selflessly.
Once, a woman about to complete her sixty-fourth year said that she did not want to celebrate her birthday. “Why?” we might have asked. She would have answered that she did not want to grow older. Although the woman is really a fine person, she still exhibits a little vanity. She sees growing old as a fault of which there is no need to remember, much less to remind others.
The root difficulty is that many think a birthday is all about the person who was born on that day. Sure, we focus on the person by bringing gifts and greetings that suggest her or his significance. But a birthday has a grander purpose. It makes room for recognition of all the blessings bestowed on the focus person. It calls to celebration the person’s family and friends who helped make the person what she or he is. Most of all, a birthday gives the person special opportunity to thank God for the gift of life. An elderly person, therefore, should celebrate all the more since she or he has accumulated many reasons to thank God.
Today we celebrate the Birth of Mary. She would be the first to deflect attention from herself to others. In Luke’s gospel, after her kinswoman Elizabeth calls her “blessed,” Mary acknowledges to whom praise is really due. “My soul proclaims the greatness of the Lord...” she says in perfect candor. As participants in Mary’s celebration today we both thank God for accomplishing our salvation through Mary’s motherhood and thank Mary for accepting God’s grace so selflessly.
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