Memorial of Saint Andrew Dung-Lac, priest and martyr, and his companions, martyrs
(Revelation 14:1-3.4b-5; Psalm 24; Luke 21:1-4)
A railroad company once put out a notice that it would be hiring. When many men came to apply, all were told to take a seat and the job recipient would be announced. After a while they heard a tapping noise at which one of the men arose to claim the job. When the others protested that the job recipient was not announced as promised, the employer said that it most certainly was. He explained that the tapping was Morse code announcing that the person able to decipher the message would be the one hired. Something similar takes place in the first reading from the Book of Revelation which speaks of a strange-sounding hymn.
The new hymn which only the one hundred and forty-four thousand elect can sing refers to the life of grace that most people choose not to follow. Adherents to this way of life follow the Lamb, who is Christ, wherever he goes, even to death. They are unblemished because they refuse to tell a lie or to succumb to other vices. They live for God alone.
Do we belong to the army of the elect? We need not worry that inscription is limited to one hundred and forty-four thousand people in all history. That figure is metaphorical standing for people of every race and land. But we must concern ourselves with striving for perfection. We are to refrain from sin and, at least as important, to do what is good. It is a lifestyle which resists the temptation to personal comfort that has become a kind of social addiction. Quite the contrary, the lifestyle of the elect goes out of its way to assist the needy.
Homilette for Friday, November 21, 2008
Memorial of the Presentation of the Blessed Virgin Mary
(Revelation 8:1-11; Psalm 119; Luke 19:45-48)
Today’s memorial pictures the day when Mary’s aged parents presented her to the Lord in Jewish Temple. There is no record of this event in any of the four canonical gospels although an apocryphal gospel, the “Protoevangelium of James,” does tell of it. Since this source appears relatively late in the Christian tradition, scholars doubt its accuracy.
The Church retains the feast on its calendar at least partly because it recalls the founding of a church dedicated to Mary near the Temple site. More to the point, Christians see Mary herself as the new Temple where the Holy Spirit dwells. Bearing Jesus in her womb, she becomes the shrine of the holy.
By happy coincidence today’s gospel reading shows Jesus cleansing the Temple as recorded by the evangelist Luke. Of all the gospel writers Luke gives by far the most favorable impression of the Temple. His gospel begins there with the account of the angel’s revelation to Zachariah that his wife will give birth to a son. It also ends in the Temple where the disciples retreat to praise God after Jesus’ ascension. In Luke Jesus purifies the Temple area not because the Temple is corrupt but because of marketing excesses carried on there. Significantly, he returns to the Temple area to teach. We must never forget that Jesus was always a law-abiding Jew with high regard for the Temple. Now we can exalt the Temple all the more since it not only is a holy place where the Lord habituated; it is also an image for his most blessed mother.
(Revelation 8:1-11; Psalm 119; Luke 19:45-48)
Today’s memorial pictures the day when Mary’s aged parents presented her to the Lord in Jewish Temple. There is no record of this event in any of the four canonical gospels although an apocryphal gospel, the “Protoevangelium of James,” does tell of it. Since this source appears relatively late in the Christian tradition, scholars doubt its accuracy.
The Church retains the feast on its calendar at least partly because it recalls the founding of a church dedicated to Mary near the Temple site. More to the point, Christians see Mary herself as the new Temple where the Holy Spirit dwells. Bearing Jesus in her womb, she becomes the shrine of the holy.
By happy coincidence today’s gospel reading shows Jesus cleansing the Temple as recorded by the evangelist Luke. Of all the gospel writers Luke gives by far the most favorable impression of the Temple. His gospel begins there with the account of the angel’s revelation to Zachariah that his wife will give birth to a son. It also ends in the Temple where the disciples retreat to praise God after Jesus’ ascension. In Luke Jesus purifies the Temple area not because the Temple is corrupt but because of marketing excesses carried on there. Significantly, he returns to the Temple area to teach. We must never forget that Jesus was always a law-abiding Jew with high regard for the Temple. Now we can exalt the Temple all the more since it not only is a holy place where the Lord habituated; it is also an image for his most blessed mother.
Homilette for Thursday, November 20, 2008
Thursday of the Thirty-third Week in Ordinary Time
(Revelation 5:1-10; Psalm 149; Luke 19:41-44)
At the Battle of the Alamo the garrison of Texan revolutionaries fought until death against the Mexican army. The soldiers did not intend, however, to sacrifice their lives when they began the fight but were counting on reinforcements to save them. Their commander, Colonel William Travis, had sent out a plea for help. If they could only hold out a little longer, the garrison must have thought, everything would be all right. The Book of Revelation was written in a similar frame of mind. Because Christians at the end of the first century were being persecuted, the author penned a story encouraging them to hold on until help arrives. The passage today shows the beginning of that relief effort.
To understand the Book of Revelation we must be aware that it is highly allegorical. It is written in code, as it were, with words and phrases having multiple meanings. Its first readers understood these meanings, but for the most part we must rely on experts to interpret them. For example, today’s passage speaks of “a scroll in the right hand of the one who sat upon the throne” to indicate that the world’s destiny is known by God alone and someone worthy must not only reveal that destiny to humans but also make it happen. The text names the Lamb as the indicated revealer and catalyst. Christians today as well as at the time of Revelation’s writing recognize the Lamb as Jesus Christ, the Son of God.
Knowing that Jesus is fighting on their side encouraged early Christians to contend with external persecution. It should move us today to resist the internal temptations of pride, greed, and lust. Some may not like to portray life as a battleground where humans are pitted against their passions, but it is a fitting image to describe the challenges we face daily. The author of the Book of Revelation would assure us that God sees our struggles to live righteously and has commissioned Christ to come to our aid.
(Revelation 5:1-10; Psalm 149; Luke 19:41-44)
At the Battle of the Alamo the garrison of Texan revolutionaries fought until death against the Mexican army. The soldiers did not intend, however, to sacrifice their lives when they began the fight but were counting on reinforcements to save them. Their commander, Colonel William Travis, had sent out a plea for help. If they could only hold out a little longer, the garrison must have thought, everything would be all right. The Book of Revelation was written in a similar frame of mind. Because Christians at the end of the first century were being persecuted, the author penned a story encouraging them to hold on until help arrives. The passage today shows the beginning of that relief effort.
To understand the Book of Revelation we must be aware that it is highly allegorical. It is written in code, as it were, with words and phrases having multiple meanings. Its first readers understood these meanings, but for the most part we must rely on experts to interpret them. For example, today’s passage speaks of “a scroll in the right hand of the one who sat upon the throne” to indicate that the world’s destiny is known by God alone and someone worthy must not only reveal that destiny to humans but also make it happen. The text names the Lamb as the indicated revealer and catalyst. Christians today as well as at the time of Revelation’s writing recognize the Lamb as Jesus Christ, the Son of God.
Knowing that Jesus is fighting on their side encouraged early Christians to contend with external persecution. It should move us today to resist the internal temptations of pride, greed, and lust. Some may not like to portray life as a battleground where humans are pitted against their passions, but it is a fitting image to describe the challenges we face daily. The author of the Book of Revelation would assure us that God sees our struggles to live righteously and has commissioned Christ to come to our aid.
Homilette for Wednesday, November 19, 2008
Wednesday of the Thirty-third Week in Ordinary Time
(Revelation 4:1-11; Psalm 150; Luke 19:11-28)
In his Confessions St. Augustine asks, “What then is time?” He says that he knows what it is if no one asks, but when he is prompted to explain it, a sufficient answer escapes him. In the gospel today, Jesus does not attempt to explain time. But he compares it to gold coins that a rich man lends to his servants to invest shrewdly. Like the coins, time is not really a gift, much less a luxury. Rather it is an article of trade that humans are to use for doing what is good.
In Jesus’ parable, one servant returns the coin that his master loans him without any profit. He has not squandered the money but has not taken advantage of it either. If the coin were time, we might imagine him getting up in the morning, going to work, eating dinner and watching television before going to bed – a cycle that is repeated thousands of times in a long life. The person has apparently done nothing wrong. But what we might find innocuous, God finds deplorable. God would condemn the man for leading a life as worthless as Monopoly scrip because he has not served God’s kingdom of righteousness and peace.
If the judgment sounds harsh, we should take note of the last line of the passage. Jesus is ascending to Jerusalem where he will lay down his life for our salvation. We must read this as more than preparing a place for us in eternity. It also means that he will release for us the Holy Spirit so that we might take advantage of the time lent us. With the Spirit’s lead, we will follow Jesus’ way of selfless love that restores sight to the blind and sets captives free. Such acts of mercy make life – the time we have – worth living.
(Revelation 4:1-11; Psalm 150; Luke 19:11-28)
In his Confessions St. Augustine asks, “What then is time?” He says that he knows what it is if no one asks, but when he is prompted to explain it, a sufficient answer escapes him. In the gospel today, Jesus does not attempt to explain time. But he compares it to gold coins that a rich man lends to his servants to invest shrewdly. Like the coins, time is not really a gift, much less a luxury. Rather it is an article of trade that humans are to use for doing what is good.
In Jesus’ parable, one servant returns the coin that his master loans him without any profit. He has not squandered the money but has not taken advantage of it either. If the coin were time, we might imagine him getting up in the morning, going to work, eating dinner and watching television before going to bed – a cycle that is repeated thousands of times in a long life. The person has apparently done nothing wrong. But what we might find innocuous, God finds deplorable. God would condemn the man for leading a life as worthless as Monopoly scrip because he has not served God’s kingdom of righteousness and peace.
If the judgment sounds harsh, we should take note of the last line of the passage. Jesus is ascending to Jerusalem where he will lay down his life for our salvation. We must read this as more than preparing a place for us in eternity. It also means that he will release for us the Holy Spirit so that we might take advantage of the time lent us. With the Spirit’s lead, we will follow Jesus’ way of selfless love that restores sight to the blind and sets captives free. Such acts of mercy make life – the time we have – worth living.
Homilette for Tuesday, November 18, 2008
Tuesday of the Thirty-third Week in Ordinary Time
(Revelation 3:1-6.14-22; Psalm 15; Luke 19:1-10)
The old Beatle George Harrison expresses the desire of Zacchaeus and of us as well when he sings, “Lord, I just want to see you.” Zacchaeus climbs a tree to get a bird’s view of Jesus passing by. We will have to strain our imaginations to see Jesus for the gospels reveal little to nothing of ho Jesus looked or gestured.
But seeing Jesus with one’s eyes holds no great advantage. Most of those who saw Jesus did not choose to follow him. Indeed, the majority of the witnesses to his miracles turned their backs on his call to conversion. More important than seeing Jesus is having faith in him. As he says in John’s Gospel, “`Blessed are those who have not seen and have believed.’”
Surprising to many, Zacchaeus expresses such faith. As a tax collector, Zacchaeus is expected to swindle the poor, not to treat them with kindness. But he couldn’t be more generous as he promises to give the needy half of his possessions. The only recognizable motive for his doing so is his belief that since Jesus brings salvation, what better thing is there to do with one’s wealth than to share it with Jesus’ special friends.
(Revelation 3:1-6.14-22; Psalm 15; Luke 19:1-10)
The old Beatle George Harrison expresses the desire of Zacchaeus and of us as well when he sings, “Lord, I just want to see you.” Zacchaeus climbs a tree to get a bird’s view of Jesus passing by. We will have to strain our imaginations to see Jesus for the gospels reveal little to nothing of ho Jesus looked or gestured.
But seeing Jesus with one’s eyes holds no great advantage. Most of those who saw Jesus did not choose to follow him. Indeed, the majority of the witnesses to his miracles turned their backs on his call to conversion. More important than seeing Jesus is having faith in him. As he says in John’s Gospel, “`Blessed are those who have not seen and have believed.’”
Surprising to many, Zacchaeus expresses such faith. As a tax collector, Zacchaeus is expected to swindle the poor, not to treat them with kindness. But he couldn’t be more generous as he promises to give the needy half of his possessions. The only recognizable motive for his doing so is his belief that since Jesus brings salvation, what better thing is there to do with one’s wealth than to share it with Jesus’ special friends.
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