Please excuse the recent error and delays of publication. I have been away from my regular habitat with less access to the Internet.
Friday of the Fourteenth Week in Ordinary Time
(Genesis 46:1-7.28-20; Matthew 10:16-23)
A Mexican child will answer the call of his mother or father by saying, “Mande,” meaning “send (me).” The implicit idea conveyed by this word is that the child is willing to do whatever the parent commands. We find this same willingness in the first reading when Israel responds to the call of the Lord with, “Here I am.” It is the response of Samuel to Eli, “Here I am. I come to do your will” and of the Virgin Mary to the angel, “Behold the handmaid of the Lord; be it done unto me according to your will.” Israel’s response is remarkable, however, because he was not always so compliant. As a young man, he duped his brother and his father trusting in his craftiness rather than in the Lord to get ahead. God, however, taught him, through a slow but sure process, how to trust in Him.
Willingness to conform to God’s will is one requirement of fathering a great nation. Another, more obvious need is to assure the welfare of one’s family. Israel shows that he has looked after this concern when he hugs his son Joseph and confesses that he can now die in peace. He has been faithful to the tradition of his father Isaac and his grandfather Abraham although he followed them in his unique way.
Jesus shows these two traits of nation-building in an eminent way. He follows his Father’s will to the end, and he sends his Spirit, as indicated in today’s gospel, to protect his disciples. We might add that given the nature of his relationship with God, the Father, there is something very unique about Jesus’ preparation of the holy nation that bears his name.
Homilette for Thursday, July 9, 2009
Thursday of the Fourteenth Week in Ordinary Time
(Genesis 44.18-21.23b-29.45:1-5; Matthew 10:7-15)
The appeal of Joseph’s story lies both in its parallel to the gospel and in its mirroring a perennial human situation. To indicate his favor for Joseph, Jacob clothes him royally. Out of envy his brothers plot to get rid of him. God, however, intervenes so that Joseph might save the family from ruin once the drought arrives. The Christ story follows a similar course. God has indicated his favor on Jesus by empowering him to do mighty deeds. Out of jealousy for his winning the favor of the people, the Jewish leaders with the Roman authority – a conspiracy indicative of the whole world -- have Jesus executed. But God steps in again to raise Jesus from the dead so that he might be the source of the world’s salvation.
Many years ago a popular song sounded a like note of betrayal between loved ones. “You always hurt the one you love,” the lyrics read, “the one you should not hurt at all.” In a world marked by human failure our first and most grieved victims are often the very people with whom we live under the same roof. Perhaps we utter harsh words or belittle a significant effort made by a loved one in order to distance ourselves from him. But the song ends on a note of reconciliation. The narrator can tell her loved one that she loves him most of all. Just so, Joseph is reconciled to his brothers, and God adopts us into His family with the forgiveness of our sins. It should be pointed out that this benign result requires both God’s grace and human acceptance of the divine favor.
(Genesis 44.18-21.23b-29.45:1-5; Matthew 10:7-15)
The appeal of Joseph’s story lies both in its parallel to the gospel and in its mirroring a perennial human situation. To indicate his favor for Joseph, Jacob clothes him royally. Out of envy his brothers plot to get rid of him. God, however, intervenes so that Joseph might save the family from ruin once the drought arrives. The Christ story follows a similar course. God has indicated his favor on Jesus by empowering him to do mighty deeds. Out of jealousy for his winning the favor of the people, the Jewish leaders with the Roman authority – a conspiracy indicative of the whole world -- have Jesus executed. But God steps in again to raise Jesus from the dead so that he might be the source of the world’s salvation.
Many years ago a popular song sounded a like note of betrayal between loved ones. “You always hurt the one you love,” the lyrics read, “the one you should not hurt at all.” In a world marked by human failure our first and most grieved victims are often the very people with whom we live under the same roof. Perhaps we utter harsh words or belittle a significant effort made by a loved one in order to distance ourselves from him. But the song ends on a note of reconciliation. The narrator can tell her loved one that she loves him most of all. Just so, Joseph is reconciled to his brothers, and God adopts us into His family with the forgiveness of our sins. It should be pointed out that this benign result requires both God’s grace and human acceptance of the divine favor.
Homilette for Wednesday, July 8, 2009
Wednesday of the Fourteenth Week in Ordinary Time
(Genesis 41:55-57.42:5-7a.17-24a; Matthew 10:1-7)
Matthew begins his gospel with a list of names tracing the lineage of Jesus. He starts with Abraham, the exemplar of faith, and ends with Jesus, the savior of the world. He mentions only a few women in the line because they lived in extraordinary circumstances – like Rahab and Ruth, both foreigners who become heroines as well as ancestors of Jesus. Reading the lineage, we get the idea that God is directing the process that will eventuate in the birth of His son.
In today’s gospel Matthew provides another list of names. In a way these men compose a counter to those of the previous list. As the Old Testament figures lead up to Jesus, they will carry Jesus’ name to the world as his apostles. In another sense, however, they are similar to the Jesus’ ancestors. They seem to be an extraordinarily unlikely group to carry out the work of growing an institution. Once again we have a sense of God directing the process.
We should see ourselves as part of still another list of people connected to Jesus with similarities to the ones already mentioned. As the first group comprised Jesus’ ancestors, we are his spiritual descendants. And like the apostles we are called by Jesus to give growth to the Church by caring for one another and by professing Jesus’ name wherever we go.
(Genesis 41:55-57.42:5-7a.17-24a; Matthew 10:1-7)
Matthew begins his gospel with a list of names tracing the lineage of Jesus. He starts with Abraham, the exemplar of faith, and ends with Jesus, the savior of the world. He mentions only a few women in the line because they lived in extraordinary circumstances – like Rahab and Ruth, both foreigners who become heroines as well as ancestors of Jesus. Reading the lineage, we get the idea that God is directing the process that will eventuate in the birth of His son.
In today’s gospel Matthew provides another list of names. In a way these men compose a counter to those of the previous list. As the Old Testament figures lead up to Jesus, they will carry Jesus’ name to the world as his apostles. In another sense, however, they are similar to the Jesus’ ancestors. They seem to be an extraordinarily unlikely group to carry out the work of growing an institution. Once again we have a sense of God directing the process.
We should see ourselves as part of still another list of people connected to Jesus with similarities to the ones already mentioned. As the first group comprised Jesus’ ancestors, we are his spiritual descendants. And like the apostles we are called by Jesus to give growth to the Church by caring for one another and by professing Jesus’ name wherever we go.
Homilette for Tuesday, July 7, 2008
Tuesday of the Fourteenth Week in Ordinary time
(Genesis 32:23-33; Matthew 9:32-38)
Today’s episode of the saga of Jacob takes place at least twenty years after his famous dream that was reported yesterday. In this long interval Jacob has acquired two wives and twelve children. He has become rich by hard work, skill, and cunning, but not through noticeable reliance on God. As he returns to his father’s land and to his probably vengeful brother Esau, a man attacks him. The two wrestle all night with neither actually prevailing. Then the assailant, in a hurry to leave, strikes Jacob at his hip which will bring about a limp. Still Jacob holds on tenaciously to make a bargain with his opponent. He will release him only if the man returns the favor with a blessing. The man gives Jacob a new name suggestive of his new stature. From now on he is no longer Jacob, a name which means heel catcher because he was born holding his twin brother Esau’s heel, but Israel, a name indicating that he has struggled with God and prevailed.
What are we to make of all this? For most of his life to this point Jacob has ignored God. As he is about to encounter his brother Esau, however, God throws Himself on Jacob in an act of saving grace. Jacob is forced to struggle with God, who mercifully does not destroy him but leaves him limping as a constant reminder of Jacob’s dependence. The incident changes Jacob’s life entirely. He is no longer defined by Esau, but by God whom he comes to acknowledge as Lord.
Perhaps we in our doubts and fears also struggle with God. It may be that out of love for God we always try to accommodate others. “Why,” we ask, “is it always I who must give in?” Yes, we are a bit jaded by the experience of forever making ourselves available. But we are also left closer to God who, we can be sure, has bestowed on us His blessing.
(Genesis 32:23-33; Matthew 9:32-38)
Today’s episode of the saga of Jacob takes place at least twenty years after his famous dream that was reported yesterday. In this long interval Jacob has acquired two wives and twelve children. He has become rich by hard work, skill, and cunning, but not through noticeable reliance on God. As he returns to his father’s land and to his probably vengeful brother Esau, a man attacks him. The two wrestle all night with neither actually prevailing. Then the assailant, in a hurry to leave, strikes Jacob at his hip which will bring about a limp. Still Jacob holds on tenaciously to make a bargain with his opponent. He will release him only if the man returns the favor with a blessing. The man gives Jacob a new name suggestive of his new stature. From now on he is no longer Jacob, a name which means heel catcher because he was born holding his twin brother Esau’s heel, but Israel, a name indicating that he has struggled with God and prevailed.
What are we to make of all this? For most of his life to this point Jacob has ignored God. As he is about to encounter his brother Esau, however, God throws Himself on Jacob in an act of saving grace. Jacob is forced to struggle with God, who mercifully does not destroy him but leaves him limping as a constant reminder of Jacob’s dependence. The incident changes Jacob’s life entirely. He is no longer defined by Esau, but by God whom he comes to acknowledge as Lord.
Perhaps we in our doubts and fears also struggle with God. It may be that out of love for God we always try to accommodate others. “Why,” we ask, “is it always I who must give in?” Yes, we are a bit jaded by the experience of forever making ourselves available. But we are also left closer to God who, we can be sure, has bestowed on us His blessing.
Homilette for Monday, July 6, 2009
Monday of the Fourteenth Week in Ordinary Time
(Genesis 28:10-22a; Matthew 9:18-26)
Jacob displays the character of most young people throughout time. He is obviously self-centered for he has just stolen the birthright of his older brother. He goes off seeking adventure although, to be sure, an angry Esau provides more than enough motive for him to leave home with all possible speed. He is also taken up by experience as he describes the site of his dream, in peculiarly contemporary fashion, as “awesome.” And he is reluctant to commit himself making a vow to God only with conditions. What more might be said of Jacob?
We have to say that he has much to learn about life. In growing up we come to understand that the world does not revolve around us. In fact, other people have needs that not only are different from ours but also, at times, we must attend to. Also we have to learn that God remains as the one whose commands we are to heed most. Pope Benedict XVI tells a story about himself that illustrates this lesson. Right after being ordained to the priesthood, he returned to his hometown in Bavaria for his first mass. The townspeople prepared elaborate festivities for their simple faith stood them in awe that one of their own could now turn bread and wine into the body and blood of Christ. The young Fr. Ratzinger had to remind himself continually as he was receiving royal treatment, “This is not about you, Joseph. This is not about you.”
(Genesis 28:10-22a; Matthew 9:18-26)
Jacob displays the character of most young people throughout time. He is obviously self-centered for he has just stolen the birthright of his older brother. He goes off seeking adventure although, to be sure, an angry Esau provides more than enough motive for him to leave home with all possible speed. He is also taken up by experience as he describes the site of his dream, in peculiarly contemporary fashion, as “awesome.” And he is reluctant to commit himself making a vow to God only with conditions. What more might be said of Jacob?
We have to say that he has much to learn about life. In growing up we come to understand that the world does not revolve around us. In fact, other people have needs that not only are different from ours but also, at times, we must attend to. Also we have to learn that God remains as the one whose commands we are to heed most. Pope Benedict XVI tells a story about himself that illustrates this lesson. Right after being ordained to the priesthood, he returned to his hometown in Bavaria for his first mass. The townspeople prepared elaborate festivities for their simple faith stood them in awe that one of their own could now turn bread and wine into the body and blood of Christ. The young Fr. Ratzinger had to remind himself continually as he was receiving royal treatment, “This is not about you, Joseph. This is not about you.”
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