Thursday of the First Week in Lent
(Esther C12:14-16; 23-25; Matthew 7:7-12)
You will not find today’s passage from the Book of Esther in most so-called Protestant Bible. Its composition in the Greek language has put it outside the Canons of Jews and Protestants. The Catholic patriarchs, however, decided that many Jewish scriptures written in the Greek or Aramaic languages deserve consideration as the inspired word of God. Today’s passage certainly indicates a custom that Jews and Christians have practiced since their origins. In times of trouble, pious people always turn to God for deliverance.
Although God certainly has no need of human attention, He has revealed Himself as a father who cares for all His children. Just about all of us have had the experience of looking for something – perhaps a lost book or even a parking place. Rather than fret over the matter, we turned to God in our need. Then, quite remarkably, we found what we were searching for. It seems to happen more often than randomness can explain. Yet it also seems that if we ever tried to test the probability, we would come out frustrated.
Homilette for Wednesday, March 4, 2009
Wednesday of the First Week in Lent
(Jonah 3:1-10; Luke 11:29-32)
Ancient Nineveh lay in the area of the current Iraqi city of Mosul. No existing historical records indicate Jonah’s preaching there, but there is a site called “Jonah’s Tomb.” Devout Muslims and curious tourists gather at the place to recall the reluctant prophet whose preaching is said to have converted a notoriously bad city of its evil ways.
The first reading shows Jonah announcing God’s wrath with Nineveh and the people responding. The author of the story emphasizes how it is a sincere, communal repentance. Not only common people but also the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil” because it refuses to change accordingly despite his best efforts at preaching reform.
We too must repent of our sins wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. These are empty gestures if they are not accompanied by a change of attitude as well as practice. A young woman once confessed of having sexual relations with her boyfriend. “Will you promise not to have sex with him again?” the priest asked. “No,” she answered that she would not promise that. Then the priest said that he could not give her absolution. Just so, unless we promise whole-heartedly to stop taking God’s name in vain or to stop talking unjustly about others, we have not really repented of our sins.
(Jonah 3:1-10; Luke 11:29-32)
Ancient Nineveh lay in the area of the current Iraqi city of Mosul. No existing historical records indicate Jonah’s preaching there, but there is a site called “Jonah’s Tomb.” Devout Muslims and curious tourists gather at the place to recall the reluctant prophet whose preaching is said to have converted a notoriously bad city of its evil ways.
The first reading shows Jonah announcing God’s wrath with Nineveh and the people responding. The author of the story emphasizes how it is a sincere, communal repentance. Not only common people but also the king and even the animals of the city fast and change heart. In the gospel Jesus calls his generation “evil” because it refuses to change accordingly despite his best efforts at preaching reform.
We too must repent of our sins wholeheartedly. This means that we don’t just say we are sorry or we don’t just go to confession. These are empty gestures if they are not accompanied by a change of attitude as well as practice. A young woman once confessed of having sexual relations with her boyfriend. “Will you promise not to have sex with him again?” the priest asked. “No,” she answered that she would not promise that. Then the priest said that he could not give her absolution. Just so, unless we promise whole-heartedly to stop taking God’s name in vain or to stop talking unjustly about others, we have not really repented of our sins.
Homilette for Tuesday, March 3, 2009
Tuesday of the First Week in Lent
(Isaiah 55: 10-11; Matthew 6:7-15)
It is said that while Charles Lindberg was making the first solo flight across the Atlantic, he began to doubt the accuracy of his instruments. Worrying that his compass was incorrectly calibrated, he was tempted to change his course. But he kept faith in the compass and successfully landed in Paris.
As a navigator trusts his compass, we put our faith in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the “Our Father” of the gospel today is certainly the word of God. We can utterly rely on its efficacy. The bread we long for on will be provided. The forgiveness we require will be granted. We must remember, however, to say the prayer -- not occasionally and half-heartedly but frequently and resolutely.
(Isaiah 55: 10-11; Matthew 6:7-15)
It is said that while Charles Lindberg was making the first solo flight across the Atlantic, he began to doubt the accuracy of his instruments. Worrying that his compass was incorrectly calibrated, he was tempted to change his course. But he kept faith in the compass and successfully landed in Paris.
As a navigator trusts his compass, we put our faith in the word of God. Isaiah in the first reading tells us God’s word always accomplishes its purpose. Because Jesus utters it, the “Our Father” of the gospel today is certainly the word of God. We can utterly rely on its efficacy. The bread we long for on will be provided. The forgiveness we require will be granted. We must remember, however, to say the prayer -- not occasionally and half-heartedly but frequently and resolutely.
Homilette for Monday, March 2, 2009
Monday of the First Week in Lent
(Matthew 25:31-46)
The word alms is derived from the Greek word elenmosyne, which means mercy. The Lenten exhortation to give alms, then, should be regarded as no more than redoubling our efforts to fulfill Christ’s call for mercy made in the gospel today.
The works of mercy have been extended and enumerated in the seven corporal and seven spiritual works of mercy. Naming these, of course, does not substitute for practicing them. Knowledge is not virtue. However, identifying these practices may remind us to perform them when opportunities arise. The seven corporal works of mercy are to feed the hungry, to give drink to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick, to ransom the captive, and to bury the dead. The spiritual works of mercy are to instruct the ignorant, to counsel the doubtful, to admonish sinners, to bear wrongs patiently, to forgive offences willingly, to comfort the afflicted, and to pray for the living and the dead.
Mercy is hardly limited to these acts. To name just a couple other works of mercy we might say to listen to the reminiscences of the elderly and to support international development agencies. Again, there is little if any virtue in naming such acts. Goodness comes from performing them.
(Matthew 25:31-46)
The word alms is derived from the Greek word elenmosyne, which means mercy. The Lenten exhortation to give alms, then, should be regarded as no more than redoubling our efforts to fulfill Christ’s call for mercy made in the gospel today.
The works of mercy have been extended and enumerated in the seven corporal and seven spiritual works of mercy. Naming these, of course, does not substitute for practicing them. Knowledge is not virtue. However, identifying these practices may remind us to perform them when opportunities arise. The seven corporal works of mercy are to feed the hungry, to give drink to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick, to ransom the captive, and to bury the dead. The spiritual works of mercy are to instruct the ignorant, to counsel the doubtful, to admonish sinners, to bear wrongs patiently, to forgive offences willingly, to comfort the afflicted, and to pray for the living and the dead.
Mercy is hardly limited to these acts. To name just a couple other works of mercy we might say to listen to the reminiscences of the elderly and to support international development agencies. Again, there is little if any virtue in naming such acts. Goodness comes from performing them.
Homilette for Friday, February 27, 2009
Friday after Ash Wednesday
(Isaiah 58:1-9a; Matthew 9:14-15)
Muslims are apt to ridicule the Catholic way of fasting. “What is so hard about not eating between meals,” they might ask, “when you can eat three times a day?” They see their fast of not eating or drinking at all during daylight hours as much more demanding. But we might query Muslims about the severity of their practice as they often binge throughout the night during their month of fasting.
God calls into question the fasts of both Catholics and Muslims as He chastises Israel in the reading from Isaiah today. His critique is that not that fasting has no value but that it must be accompanied by a change of heart. Indeed, fasting can facilitate conversion by palpably reminding us of those in extreme need. Not eating sweets should make us think of refugees in Africa whose daily bread is bitterness. Abstaining from meat should conjure images of poorly educated people in our own country whose lives lack substance. Then we must pray for the needy, give of our sufficiency to assist them, and advocate for changes in public policy that will safeguard their human dignity.
(Isaiah 58:1-9a; Matthew 9:14-15)
Muslims are apt to ridicule the Catholic way of fasting. “What is so hard about not eating between meals,” they might ask, “when you can eat three times a day?” They see their fast of not eating or drinking at all during daylight hours as much more demanding. But we might query Muslims about the severity of their practice as they often binge throughout the night during their month of fasting.
God calls into question the fasts of both Catholics and Muslims as He chastises Israel in the reading from Isaiah today. His critique is that not that fasting has no value but that it must be accompanied by a change of heart. Indeed, fasting can facilitate conversion by palpably reminding us of those in extreme need. Not eating sweets should make us think of refugees in Africa whose daily bread is bitterness. Abstaining from meat should conjure images of poorly educated people in our own country whose lives lack substance. Then we must pray for the needy, give of our sufficiency to assist them, and advocate for changes in public policy that will safeguard their human dignity.
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