Feast of Saints Michael, Gabriel, and Raphael, archangels
(Revelation 12:7-12)
When the ghost of his father appears to Hamlet in Shakespeare’s famous play, Hamlet is alone. The ghost then explains to Hamlet how he was murdered. When Hamlet’s friends arrive and ask what news he has, Hamlet demands an oath of secrecy before he will tell them. The voice of the ghost chimes in to underscore the need of swearing secrecy. Hearing that voice, Hamlet’s companion Horatio blurts, “...this is wondrous strange.” The grand protagonist counters, “...There are more things in heaven and earth, Horatio, then are dreamt of in your philosophy.”
Many people today – as, no doubt, in other ages -- find the doctrine of angels “wondrous strange” as Horatio found the ghost’s voice. Believing in only what they can see and hear, they doubt the existence of heavenly spirits. As Hamlet would say, angels are not parts of their philosophy. But we Catholics, who accept the spiritual realm where God dwells, should forthrightly accept the doctrine of angels. As Scripture attests in numerous places, angels exist as attendants to God carrying out His commands.
Today’s feast of the archangels Michael, Gabriel, and Raphael really celebrates God’s mercy. As the stories of these angels show, God uses angels to assist humankind. As Michael wages war with Satan, as Gabriel announces the coming of Christ, and as Raphael guides the journeyer Tobias, so God continually sends angels to provide us the means to reach our eternal destination. We can think of angels as God’s loving hand extended to us in need.
Homilette for Friday, September 26, 2008
Friday of the Twenty-fifth Week in Ordinary Time
(Luke 9:18-22)
Do we really mean what when we say in the “Our Father,” “Thy will be done”? Sure, as long as that will is peace in the world and bread on the table, we want it. But how about when God’s will implies our having to suffer, are we still open to it? In the gospel today Jesus does not shrink from accepting God’s will, no matter the costs.
Jesus is praying. Such a posture in Luke’s gospel signals a significant event about to take place. Then he asks his apostles how the people consider him. They respond, some as “John the Baptist,” an Elijah figure; others as “Elijah” himself, who was to reappear before the coming of the Christ (Messiah); and still others as “one of the ancient prophets” in the role of Elijah. Jesus in the eye of the public, then, is only the forerunner of whom he really is.
Then Jesus asks the apostles their own opinion. After witnessing his exorcisms and cures as well as his transfiguration, Peter can reply without reservation on behalf of all. For the apostles Jesus is the Christ who has come to establish God’s kingdom on earth. This is good news, of course, but it possesses a tragic underside. In the process of establishing the kingdom of God Jesus will suffer greatly and be killed. There is no way to avoid this destiny. It “must” happen because it is God’s will.
When we face serious troubles in our lives that seem to be God’s will for us, we should recall Jesus’ conformity to that will in this gospel. He does not whine, much less despair. Knowing that God’s will is ultimately benign, Jesus seems only to pray with more confidence, “Our Father,...Thy will be done.”
(Luke 9:18-22)
Do we really mean what when we say in the “Our Father,” “Thy will be done”? Sure, as long as that will is peace in the world and bread on the table, we want it. But how about when God’s will implies our having to suffer, are we still open to it? In the gospel today Jesus does not shrink from accepting God’s will, no matter the costs.
Jesus is praying. Such a posture in Luke’s gospel signals a significant event about to take place. Then he asks his apostles how the people consider him. They respond, some as “John the Baptist,” an Elijah figure; others as “Elijah” himself, who was to reappear before the coming of the Christ (Messiah); and still others as “one of the ancient prophets” in the role of Elijah. Jesus in the eye of the public, then, is only the forerunner of whom he really is.
Then Jesus asks the apostles their own opinion. After witnessing his exorcisms and cures as well as his transfiguration, Peter can reply without reservation on behalf of all. For the apostles Jesus is the Christ who has come to establish God’s kingdom on earth. This is good news, of course, but it possesses a tragic underside. In the process of establishing the kingdom of God Jesus will suffer greatly and be killed. There is no way to avoid this destiny. It “must” happen because it is God’s will.
When we face serious troubles in our lives that seem to be God’s will for us, we should recall Jesus’ conformity to that will in this gospel. He does not whine, much less despair. Knowing that God’s will is ultimately benign, Jesus seems only to pray with more confidence, “Our Father,...Thy will be done.”
Homilette for Thursday, September 25, 2008
Thursday of the Twenty-fifth Week in Ordinary Time
(Ecclesiastes 1:2-11)
Over a generation ago physicist Steven Weinberg wrote, "The more the universe seems comprehensible, the more it also seems pointless." He meant that from all that scientists have learned, it seems that human knowledge will become extinct while the universe will stretch endlessly through time. Weinberg seems akin to Qoheleth, the author of the Book of Ecclesiastes whom we hear in the first reading today. At least, both caution against optimism about the future whether we are look for an indomitable human achievement or for human heroes who will transcend time.
Qoheleth is really not a curmudgeon. When he writes that “all is vanity,” he does not mean that human effort is useless and human joy will inevitably sour. His use of “vanity” only indicates that people should not place their hopes in new ideas which are not likely to improve their lot. He observes that there have been innovations before, yet humanity goes on with just about the same mix of good and bad as always. Unfortunately, Qoheleth never encountered Christ. If he had, he should have discovered the one exception to his rule. Jesus is one person whose memory the ages cannot erase. Indeed, his revelation – what he calls “new wine for new wineskins” – brings humanity the realization of a completely new possibility.
Although to some it may seem narrow-minded and self-serving, we Christians, like Qoheleth, hold that after Christ the windows of revelation have been fused shut. True, we keep on discovering new implications of Christ’s teaching, but we deny the possibility of a new wisdom that will bring us closer to the divine. We find it peculiar how some embrace New Age rites or even ancient world religions. No doubt, there are aspects in these approaches to life that would be profitable to know. But for the most part we will find them elements of Christian belief that have been neglected over the years.
(Ecclesiastes 1:2-11)
Over a generation ago physicist Steven Weinberg wrote, "The more the universe seems comprehensible, the more it also seems pointless." He meant that from all that scientists have learned, it seems that human knowledge will become extinct while the universe will stretch endlessly through time. Weinberg seems akin to Qoheleth, the author of the Book of Ecclesiastes whom we hear in the first reading today. At least, both caution against optimism about the future whether we are look for an indomitable human achievement or for human heroes who will transcend time.
Qoheleth is really not a curmudgeon. When he writes that “all is vanity,” he does not mean that human effort is useless and human joy will inevitably sour. His use of “vanity” only indicates that people should not place their hopes in new ideas which are not likely to improve their lot. He observes that there have been innovations before, yet humanity goes on with just about the same mix of good and bad as always. Unfortunately, Qoheleth never encountered Christ. If he had, he should have discovered the one exception to his rule. Jesus is one person whose memory the ages cannot erase. Indeed, his revelation – what he calls “new wine for new wineskins” – brings humanity the realization of a completely new possibility.
Although to some it may seem narrow-minded and self-serving, we Christians, like Qoheleth, hold that after Christ the windows of revelation have been fused shut. True, we keep on discovering new implications of Christ’s teaching, but we deny the possibility of a new wisdom that will bring us closer to the divine. We find it peculiar how some embrace New Age rites or even ancient world religions. No doubt, there are aspects in these approaches to life that would be profitable to know. But for the most part we will find them elements of Christian belief that have been neglected over the years.
Homilette for Wednesday, September 24, 2008
Wednesday of the Twenty-fifth Week in Ordinary Time
(Luke 9:1-6)
As a training exercise, a group of Peace Corps Volunteers were once left individually in villages not far from their training center around noon on Sunday. The volunteers were provided with little more than carfare back to the center. When the volunteers regrouped that evening, most of them told stories of gracious hospitality. In almost every case villagers invited them into their homes for dinner and a few even drove the volunteers back to the training center.
In today’s gospel Jesus’ apostles are sent out in a not too dissimilar way. They, however, are not to bring anything with them “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophic situations. Although these privileges are often defended as prudential, they may leave us with the question: What does it mean today to trust in God’s Providence if we avoid all risks?
(Luke 9:1-6)
As a training exercise, a group of Peace Corps Volunteers were once left individually in villages not far from their training center around noon on Sunday. The volunteers were provided with little more than carfare back to the center. When the volunteers regrouped that evening, most of them told stories of gracious hospitality. In almost every case villagers invited them into their homes for dinner and a few even drove the volunteers back to the training center.
In today’s gospel Jesus’ apostles are sent out in a not too dissimilar way. They, however, are not to bring anything with them “just in case.” Rather, they are to depend completely on Providence working through the townspeople they encounter. Of course, they will offer to the people release from demons, cures of diseases, and the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or to reward it. Rather, they represent God’s favor upon those who accept His grace. Indeed, Jesus indicates that some villagers will likely shut their doors in his apostles’ faces.
The dependency of the apostles upon Providence thrills our consciences like a bugle call. Today in our society most people, including church workers, strive to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is only a few pushed buttons away. Other resources like generous insurance policies protect against catastrophic situations. Although these privileges are often defended as prudential, they may leave us with the question: What does it mean today to trust in God’s Providence if we avoid all risks?
Homilette for Tuesday, September 23, 2008
Memorial of Saint Pio of Pietrelcina, priest
(Luke 8:19-21)
We still tell the parents of a bride and groom that they are not losing a child but gaining one. In the gospel today Jesus indicates that his mother is not losing a son but gaining a host of children.
At first reading, it may appear that Jesus is distancing himself from Mary. He says rather brusquely that his mother and brother “are those who hear the word of God and act on it.” But recalling the beginning of Luke’s gospel, we remember how Mary is the first to do just that. She willingly accepts the angel’s message that she is to be the mother of the Savior. Likewise, she makes haste to visit her kinswoman Elizabeth when the angel mentions the latter’s miraculous pregnancy.
Still the thrust of this passage is not so much Mary’s being named the mother of Jesus as we being designated his brothers and sisters. We should note that the relationship is not attributed to everyone. No, to qualify as a member of Jesus’ family we must, like Mary, listen to the word of God with our hearts and act on it with our lives.
(Luke 8:19-21)
We still tell the parents of a bride and groom that they are not losing a child but gaining one. In the gospel today Jesus indicates that his mother is not losing a son but gaining a host of children.
At first reading, it may appear that Jesus is distancing himself from Mary. He says rather brusquely that his mother and brother “are those who hear the word of God and act on it.” But recalling the beginning of Luke’s gospel, we remember how Mary is the first to do just that. She willingly accepts the angel’s message that she is to be the mother of the Savior. Likewise, she makes haste to visit her kinswoman Elizabeth when the angel mentions the latter’s miraculous pregnancy.
Still the thrust of this passage is not so much Mary’s being named the mother of Jesus as we being designated his brothers and sisters. We should note that the relationship is not attributed to everyone. No, to qualify as a member of Jesus’ family we must, like Mary, listen to the word of God with our hearts and act on it with our lives.
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