Tuesday of the Third Week of Easter
(Acts 7:51-8:1a; John 3:31-36)
Cletus Post was a Benedictine priest and pastor in a small North Texan town near the Oklahoma border. He was a kind, gentle man and progressive in the best sense of the word. At about the age of retirement, a cancerous tumor invaded his brain to claim his life. As he was dying, he was asked if he was afraid. No, he said, he had counseled so many people to trust in God that he had to follow his own advice.
Fr. Cletus showed half of what it means to die a Christian death. By exhibiting trust on his deathbed he, like Stephen in the reading from Acts, was asking the Lord to receive his spirit. Of course, Stephen is only imitating Jesus who, in Luke’s gospel, prays from the cross, “Father, into your hands I commend my spirit.” The other half of a truly Christian death is to pray for one’s enemies. As Jesus asks his Father to forgive his crucifiers, Stephen asks Jesus to pardon those hurling stones at him.
Many people talk about the “quality of life” of those in their final days. They usually measure this characteristic in terms of communicating with loved ones, of living without excruciating pain, and of enjoying simple pleasures like ice cream. We might pray to maintain these standards as death closes in on us. But let our prayer include as well that God accept our spirit and that He forgive all who have offended us. These latter intentions, really more than the others, raise our quality of life to the highest level.
Homilette for Monday, April 27, 2009
Monday of the Third Week of Easter
(Acts 6:8-15; John 6:22-29)
Acts relates that Stephen and six other Hellenist Jews are ordained to bring food to Hellenist widows. However, it never describes them doing so. Rather, whatever else they do, Stephen and another Hellenist Jew, Philip, proclaim the word of God. It is not far-fetched, therefore, to think of their table ministry as involving the Eucharistic table. Perhaps they offered mass in the vernacular to meet the spiritual needs of Greek-speaking Jewish converts in Jerusalem.
Today’s first reading tells of Stephen being brought to the Sanhedrin because of his preaching. It says that false witnesses testify that he spoke of Jesus destroying the temple and changing Mosaic customs but never verifies these accusations. In his long polemic against the Jews that follows the statements, Stephen does say that God “does not dwell in houses made by human hands” – an obvious reference to the temple. Not only does Stephen speak forcefully then; he also represents a new trend within the early Church to move away from temple-centered Jerusalem to Greek-speakers with a universal spirituality.
As in the early Church with Stephen and the Hellenist Jews, the evangelizing Spirit is moving the contemporary Church to new frontiers. The new frontiers, however, are in many cases long-Christian countries that have lost their dynamism. In the United States we witness the energy of immigrants from Mexico and Latin America, from Vietnam and the Philippines, from Africa and Poland packing otherwise half-empty Catholic churches with a welcome vigor. It is tempting to criticize the enthusiasm as simplistic, but a more honest appraisal might recognize it as the vibrant faith of the first believers in Christ.
(Acts 6:8-15; John 6:22-29)
Acts relates that Stephen and six other Hellenist Jews are ordained to bring food to Hellenist widows. However, it never describes them doing so. Rather, whatever else they do, Stephen and another Hellenist Jew, Philip, proclaim the word of God. It is not far-fetched, therefore, to think of their table ministry as involving the Eucharistic table. Perhaps they offered mass in the vernacular to meet the spiritual needs of Greek-speaking Jewish converts in Jerusalem.
Today’s first reading tells of Stephen being brought to the Sanhedrin because of his preaching. It says that false witnesses testify that he spoke of Jesus destroying the temple and changing Mosaic customs but never verifies these accusations. In his long polemic against the Jews that follows the statements, Stephen does say that God “does not dwell in houses made by human hands” – an obvious reference to the temple. Not only does Stephen speak forcefully then; he also represents a new trend within the early Church to move away from temple-centered Jerusalem to Greek-speakers with a universal spirituality.
As in the early Church with Stephen and the Hellenist Jews, the evangelizing Spirit is moving the contemporary Church to new frontiers. The new frontiers, however, are in many cases long-Christian countries that have lost their dynamism. In the United States we witness the energy of immigrants from Mexico and Latin America, from Vietnam and the Philippines, from Africa and Poland packing otherwise half-empty Catholic churches with a welcome vigor. It is tempting to criticize the enthusiasm as simplistic, but a more honest appraisal might recognize it as the vibrant faith of the first believers in Christ.
Homilette for Friday, April 24, 2009
Friday of the Second Week of Easter
(Acts 5:34-42; John 6:1-15)
It is safe to say that Pharisees are not gospel favorites. Many pick on Jesus because they cannot not recognize that his healing on the Sabbath mark the dawning of a new age. But the New Testament does describe some Pharisees as friendly to Christ and to the movement he institutes. One example is Nicodemus in the Gospel of John who comes first by night to learn from Jesus and then in daylight to bury him. Another, from the first reading today, is the celebrated teacher Gamaliel who defends the apostles in front of the Jewish Sanhedrin.
Of course, Gamaliel does not accept Christianity. He only states that as a matter of policy religious tolerance is more prudent than persecution. His reasoning is summarized in the memorable lines: “But if (Christianity) comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” Vatican II similarly declares religious tolerance essential but uses a different logic. The Council teaches that the human conscience is inviolable so that no individual or society may dictate how another is to worship God.
During Easter-time we are especially called to review the experience of the early Church. Every day at Mass we read from the Acts of the Apostles. We see how the Church starts as a small community in Jerusalem and spreads throughout the western world. Guided by the Holy Spirit, she does not threaten legitimate governments. Rather her teachings, formed by the same Spirit, provide nations with a font of wisdom to develop a strong and loyal populace.
(Acts 5:34-42; John 6:1-15)
It is safe to say that Pharisees are not gospel favorites. Many pick on Jesus because they cannot not recognize that his healing on the Sabbath mark the dawning of a new age. But the New Testament does describe some Pharisees as friendly to Christ and to the movement he institutes. One example is Nicodemus in the Gospel of John who comes first by night to learn from Jesus and then in daylight to bury him. Another, from the first reading today, is the celebrated teacher Gamaliel who defends the apostles in front of the Jewish Sanhedrin.
Of course, Gamaliel does not accept Christianity. He only states that as a matter of policy religious tolerance is more prudent than persecution. His reasoning is summarized in the memorable lines: “But if (Christianity) comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” Vatican II similarly declares religious tolerance essential but uses a different logic. The Council teaches that the human conscience is inviolable so that no individual or society may dictate how another is to worship God.
During Easter-time we are especially called to review the experience of the early Church. Every day at Mass we read from the Acts of the Apostles. We see how the Church starts as a small community in Jerusalem and spreads throughout the western world. Guided by the Holy Spirit, she does not threaten legitimate governments. Rather her teachings, formed by the same Spirit, provide nations with a font of wisdom to develop a strong and loyal populace.
Homilette for Thursday, April 23, 2009
Thursday of the Second Week of Easter
(Acts 5:27-33; John 3:31-36)
“We must obey God rather than men” (or women, we should add). This maxim from the first reading today may be delusive since God sometimes speaks through others and since our sense of God speaking to us may be mistaken. Discernment guided by Scripture and Church teaching provides necessary assistance in determining what God expects of us when the dictates of others conflict with our own ideas and actions.
A recent development in government points to an impending conflict between obedience to God and compliance with civil law. The Obama Administration has called for inquiries on whether the protections of medical workers and institutions from prosecution for not performing abortions should be lifted. In other words, the Obama Administration is contemplating pressuring Catholic facilities, doctors, and nurses into doing abortions. Catholic bishops have raised their voices decisively and vigorously in defense of freedom of conscience. Removal of protections, they claim, would mean violation of many consciences, non-Catholic as well as Catholic. It would also facilitate the taking of human life in its most vulnerable period.
Many Americans are pleased with policy changes introduced by the Obama Administration. His friendly overture to the Cuban government, for example, seems productive and right-minded. It is also in line with the approach the Church has taken in recent years. But Catholic Americans especially should be wary not to allow their enthusiasm for positive change allow them to overlook areas where the Administration may tread on sacred values upholding the common good.
(Acts 5:27-33; John 3:31-36)
“We must obey God rather than men” (or women, we should add). This maxim from the first reading today may be delusive since God sometimes speaks through others and since our sense of God speaking to us may be mistaken. Discernment guided by Scripture and Church teaching provides necessary assistance in determining what God expects of us when the dictates of others conflict with our own ideas and actions.
A recent development in government points to an impending conflict between obedience to God and compliance with civil law. The Obama Administration has called for inquiries on whether the protections of medical workers and institutions from prosecution for not performing abortions should be lifted. In other words, the Obama Administration is contemplating pressuring Catholic facilities, doctors, and nurses into doing abortions. Catholic bishops have raised their voices decisively and vigorously in defense of freedom of conscience. Removal of protections, they claim, would mean violation of many consciences, non-Catholic as well as Catholic. It would also facilitate the taking of human life in its most vulnerable period.
Many Americans are pleased with policy changes introduced by the Obama Administration. His friendly overture to the Cuban government, for example, seems productive and right-minded. It is also in line with the approach the Church has taken in recent years. But Catholic Americans especially should be wary not to allow their enthusiasm for positive change allow them to overlook areas where the Administration may tread on sacred values upholding the common good.
Homilette for Wednesday, April 22, 2009
Wednesday of the Second Week of Easter
(Acts 5:17-26; John 3:16-21)
After a tragedy such as the killing of thirty-two people at Virginia Polytechnic Institute two years ago by a deranged gunman, humans rack their brains to figure out why such atrocities take place. There is no shortage of answers.
Liberals usually criticize the lack of social safeguards that might protect the public from harm. Conservatives tend to blame the tragedies on the erosion of personal responsibility. Atheists may snicker that God should be held accountable for not intervening. Religious zealots may rant that God is only sending a brutal message calling for reform.
The Gospel of John does not provide detailed reasons for the occurrence of evil. It does tell us today, however, that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness which is not about to stop. Today’s passage further points out how God acts to relieve suffering. He sends His son to mend many hurts and to preach better ways than the narrow self-interests people tend to pursue. Christ also dies on a cross which unites him in solidarity with the suffering from around the world and through the ages. More significantly, the cross provides humans the opportunity to vouch for Christ with faith so that we may experience the turnabout of his resurrection.
(Acts 5:17-26; John 3:16-21)
After a tragedy such as the killing of thirty-two people at Virginia Polytechnic Institute two years ago by a deranged gunman, humans rack their brains to figure out why such atrocities take place. There is no shortage of answers.
Liberals usually criticize the lack of social safeguards that might protect the public from harm. Conservatives tend to blame the tragedies on the erosion of personal responsibility. Atheists may snicker that God should be held accountable for not intervening. Religious zealots may rant that God is only sending a brutal message calling for reform.
The Gospel of John does not provide detailed reasons for the occurrence of evil. It does tell us today, however, that people prefer darkness to light. From almost the very beginning the world has been marred by wickedness which is not about to stop. Today’s passage further points out how God acts to relieve suffering. He sends His son to mend many hurts and to preach better ways than the narrow self-interests people tend to pursue. Christ also dies on a cross which unites him in solidarity with the suffering from around the world and through the ages. More significantly, the cross provides humans the opportunity to vouch for Christ with faith so that we may experience the turnabout of his resurrection.
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