Wednesday of the Eleventh Week in Ordinary Time
(II Corinthians 9:6-11; Matthew 6:1-6.16-18)
We know that the fairly common English word hypocrite means pretender. A hypocrite is not who he or she seems to be. The word is actually Greek for actor. This is reasonable since actors are the ultimate pretenders in that they receive rewards from others for portraying someone who they are not. Hypocrisy runs directly against the morality preached by Jesus, especially in this Gospel according to Matthew which emphasizes a radically changed heart. Jesus’ disciples are to love sincerely, that is without pretence.
In today’s passage, which we always read on Ash Wednesday, Jesus warns us three times about being hypocrites. He tells us that we are not to be like actors playing for the approval of others when we give alms, when we pray, and when we fast. Rather we should consider God as our audience who, of course, readily scrutinizes the sincerity of our hearts.
Homilette for Tuesday, June 16, 2009
Tuesday of the Eleventh Week in Ordinary Time
(II Corinthians 8:1-9; Matthew 5:43-48)
Once a young man was entertaining tourists at a cable car terminal in San Francisco. He was so humorous that the people actually asked if they might give something for his efforts. The man at first feigned refusal and then, of course, accepted their gifts. In the second reading today St. Paul endeavors to make the Corinthians feel similarly compelled to make contributions to the collection he is taking up for the poor in Jerusalem.
A reform-minded politician claims that money is a lot like fertilizer in that it has to be spread around before it does any good. Certainly Christians have every reason not to hoard it. As Paul intimates here, since Christ has been super-generous with us, we should look for ways to assist others. With plenty of stories about misuse of donations, we are naturally cautious about giving money to anyone who claims a need. But this concern should not make us uncharitable. Indeed, many of us are quite capable of discerning genuine needs and assisting economically those who have them. Paul makes it clear that we have a duty in Christ to do so.
(II Corinthians 8:1-9; Matthew 5:43-48)
Once a young man was entertaining tourists at a cable car terminal in San Francisco. He was so humorous that the people actually asked if they might give something for his efforts. The man at first feigned refusal and then, of course, accepted their gifts. In the second reading today St. Paul endeavors to make the Corinthians feel similarly compelled to make contributions to the collection he is taking up for the poor in Jerusalem.
A reform-minded politician claims that money is a lot like fertilizer in that it has to be spread around before it does any good. Certainly Christians have every reason not to hoard it. As Paul intimates here, since Christ has been super-generous with us, we should look for ways to assist others. With plenty of stories about misuse of donations, we are naturally cautious about giving money to anyone who claims a need. But this concern should not make us uncharitable. Indeed, many of us are quite capable of discerning genuine needs and assisting economically those who have them. Paul makes it clear that we have a duty in Christ to do so.
Homilette for Monday, June 15, 2009
Monday of the Eleventh Week in Ordinary Time
(II Corinthians 6:1-10; Matthew 5:38-42)
Twenty-five years ago, Geraldine Ferraro, the Democratic candidate for vice-president, stated in a televised debate that when someone offends her, she does not get angry, she gets even. Of course, this is not the attitude that Jesus wants us to cultivate. In today’s gospel he tells us explicitly not to offer any resistance to one who does evil.
Jesus’ command is a super-tall order. Many insist with good reason that he is using hyperbolic language. This means that Jesus exaggerates the obligation of his followers in order to move them from the natural disposition of taking revenge. In other words, we do not have to submit completely to the unjust actions of persecutors but we should be forbearing in our response to them.
Forbearance is hardly a virtue of our time. People today either try to get even when they are offended or they sulk in bitterness. Forbearance inclines us to tolerance of others’ faults and a willingness to forgive their offenses against us. In these ways we mirror the Father’s patience with all the world’s sins, including our own.
(II Corinthians 6:1-10; Matthew 5:38-42)
Twenty-five years ago, Geraldine Ferraro, the Democratic candidate for vice-president, stated in a televised debate that when someone offends her, she does not get angry, she gets even. Of course, this is not the attitude that Jesus wants us to cultivate. In today’s gospel he tells us explicitly not to offer any resistance to one who does evil.
Jesus’ command is a super-tall order. Many insist with good reason that he is using hyperbolic language. This means that Jesus exaggerates the obligation of his followers in order to move them from the natural disposition of taking revenge. In other words, we do not have to submit completely to the unjust actions of persecutors but we should be forbearing in our response to them.
Forbearance is hardly a virtue of our time. People today either try to get even when they are offended or they sulk in bitterness. Forbearance inclines us to tolerance of others’ faults and a willingness to forgive their offenses against us. In these ways we mirror the Father’s patience with all the world’s sins, including our own.
Homilette for Friday, June 12, 2009
Friday of the Tenth Week in Ordinary Time
(II Corinthians 4:7-15; Matthew 5: 27-32)
It is said that the third century theologian Origen castrated himself with the hope that he might be freed from sexual distractions. Perhaps some of us struggling with Jesus’ command in the gospel today have wondered whether Origen was on to something. Jesus says in the gospel that if your eye causes you to sin (a reference to lust) pluck it out, and if you hand causes you to sin (a reference to masturbation) cut it off. The Church, however, disapproved of Origen’s action long ago and would condemn today the removal of a body part because it seemingly causes temptation to sin. Although spiritual life has priority over physical life, there is a mutual interdependence of the body and the soul. As noble (or as crazy) as it may seem to remove an physical organ involved in spiritual temptation, such action would abuse God’s gift of the body and therefore result in injury to both body and soul.
Jesus’ command in the gospel today then must be considered hyperbolic. He is telling us to take some action to avoid sexual impurity by exaggerating the length to which we may go. In a similar vein a bit later in the gospel he enjoins those who have been injured to “offer no resistance to evil.” This does not mean that they may not defend themselves but that they should pursue reconciliation rather than revenge.
But how do we deal with sexual temptation that plagues us even in old age? We can enumerate a few principles. First, it is serious matter that distorts our love for God and neighbor. For this reason, Scripture continually exhorts us to pursue “purity of heart.” Second, over-emphasis on sin and prohibition has in recent centuries robbed sexuality of its goodness and beauty. However, the reaction of the last fifty years which has spurned efforts to achieve a pure heart has likewise impeded the pursuit of virtue. Third, achieving purity of heart means ridding oneself of the instincts to dominate, to possess, and to be gratified by animal pleasure. To begin the quest requires self-control including “custody of the eyes” over what ignites sexual passion. And fourth, ultimately only the Holy Spirit can render the heart pure so we must continually pray that this will happen.
(II Corinthians 4:7-15; Matthew 5: 27-32)
It is said that the third century theologian Origen castrated himself with the hope that he might be freed from sexual distractions. Perhaps some of us struggling with Jesus’ command in the gospel today have wondered whether Origen was on to something. Jesus says in the gospel that if your eye causes you to sin (a reference to lust) pluck it out, and if you hand causes you to sin (a reference to masturbation) cut it off. The Church, however, disapproved of Origen’s action long ago and would condemn today the removal of a body part because it seemingly causes temptation to sin. Although spiritual life has priority over physical life, there is a mutual interdependence of the body and the soul. As noble (or as crazy) as it may seem to remove an physical organ involved in spiritual temptation, such action would abuse God’s gift of the body and therefore result in injury to both body and soul.
Jesus’ command in the gospel today then must be considered hyperbolic. He is telling us to take some action to avoid sexual impurity by exaggerating the length to which we may go. In a similar vein a bit later in the gospel he enjoins those who have been injured to “offer no resistance to evil.” This does not mean that they may not defend themselves but that they should pursue reconciliation rather than revenge.
But how do we deal with sexual temptation that plagues us even in old age? We can enumerate a few principles. First, it is serious matter that distorts our love for God and neighbor. For this reason, Scripture continually exhorts us to pursue “purity of heart.” Second, over-emphasis on sin and prohibition has in recent centuries robbed sexuality of its goodness and beauty. However, the reaction of the last fifty years which has spurned efforts to achieve a pure heart has likewise impeded the pursuit of virtue. Third, achieving purity of heart means ridding oneself of the instincts to dominate, to possess, and to be gratified by animal pleasure. To begin the quest requires self-control including “custody of the eyes” over what ignites sexual passion. And fourth, ultimately only the Holy Spirit can render the heart pure so we must continually pray that this will happen.
Homilette for Thursday, June 11, 2009
Memorial of St. Barnabas, apostle
(Acts 11:21b-26.13:1-3; Matthew 5:20-26)
St. Barnabas may not be on any list of patron saints for religion teachers, but he consummately fills the role. We might call him the prototypical catechist given that, besides Jesus, he seems to be the first teacher mentioned in the New Testament.
In the Acts of the Apostles Barnabas teaches by example as well as by words. In fact, his giving the total proceeds of the sale of his property to the community of disciples in Jerusalem has eloquently taught Christians throughout the centuries generosity and commitment. Today’s reading from Acts testifies how the Holy Spirit somehow makes Its favor of Barnabas as teacher known to the church at Antioch.
In the history of the Church ministries have come and apparently gone. St. Paul mentions various ones in his First Letter to the Corinthians: apostles, prophets, teachers, workers of mighty deeds, healers, helpers, administrators, and speakers in tongues. The ministry of apostle remains alive in the bishops. True prophets are rare but, hopefully, still functioning. Teachers are an absolute necessity if the faith is to be consistently passed on and vitally lived out.
(Acts 11:21b-26.13:1-3; Matthew 5:20-26)
St. Barnabas may not be on any list of patron saints for religion teachers, but he consummately fills the role. We might call him the prototypical catechist given that, besides Jesus, he seems to be the first teacher mentioned in the New Testament.
In the Acts of the Apostles Barnabas teaches by example as well as by words. In fact, his giving the total proceeds of the sale of his property to the community of disciples in Jerusalem has eloquently taught Christians throughout the centuries generosity and commitment. Today’s reading from Acts testifies how the Holy Spirit somehow makes Its favor of Barnabas as teacher known to the church at Antioch.
In the history of the Church ministries have come and apparently gone. St. Paul mentions various ones in his First Letter to the Corinthians: apostles, prophets, teachers, workers of mighty deeds, healers, helpers, administrators, and speakers in tongues. The ministry of apostle remains alive in the bishops. True prophets are rare but, hopefully, still functioning. Teachers are an absolute necessity if the faith is to be consistently passed on and vitally lived out.
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