Thursday of the Fifteenth Week in Ordinary Time
(Exodus 3:13-30; Matthew 11:28-30)
For good reason people do not want to be slaves. African slaves in America often experienced cruel brutality along with arduous labor. Contemporary slavery exploits women and children who become sex objects for rapacious men.
But what if a so-called slavery offers a greater freedom than that of being one’s own master? Might it not then be acceptable? Might we not want to submit ourselves to it? In mind here is not just free will to do what we believe is right but the ability to act with perfection in every situation. This freedom would be the equivalent to act in daily life with the grace of a Nadia Comaneci on the parallel bars or of Van Cliburn at the piano.
In the gospel today Jesus offers such a slavery. He invites us to exchange our inclination to sin for an attachment to himself. He does not use the term “slavery,” of course, but speaks of a “yoke.” In biblical language, however, a yoke -- which fastened oxen together for work in the fields -- is considered a metaphor for slavery. Jesus wants us to leave our sinfulness behind in order to make a firm commitment to him. He will then send us his Holy Spirit to bring us to grace-filled perfection.
Homilette for Wednesday, July 15, 2009
Wednesday of the Fifteenth Week in Ordinary Time
(Exodus 3:1-6.9-12; Matthew 11:25-27)
The world was shocked a few weeks ago by the crash of an airliner into the Atlantic off the coast of Brazil. More than 200 lives were lost in an instant. Why, people ask, did it happen? As terrible as that disaster was, there are certainly other even more perplexing calamities taking place all the time. Why, we might as well ask, does humanity continue to suffer so much from poverty, disease, natural calamity, and war?
We believers put the question another way. Why does God permit so much evil? If God is as good and as powerful as we claim, why does He not halt the violence, end the disease, and stem the disaster? These are ancient questions that resist definitive answers. But there are multiple attestations in Scripture showing how God takes note of human precariousness and acts to relieve its conditions. In today’s reading from Exodus we hear of God coming to the rescue of Israel trapped in an intolerably unjust situation.
God not only will deliver the Israelites out of captivity in Egypt but will also form them into a people that conform to His ways. Looking back on the history of Israel, we Christians will recognize that the Israelites’ unique covenant with God will not be enough to stem the tide of evil. A more powerful solution will be required. This will be God’s sending in time His son, the Christ, to save humanity. But salvation does not end suffering, on this earth at least. Evil is no weed easy to uproot. Still victory belongs to those who conform themselves to Christ. He will relocate them in a new world where war, disease, and disaster are void.
(Exodus 3:1-6.9-12; Matthew 11:25-27)
The world was shocked a few weeks ago by the crash of an airliner into the Atlantic off the coast of Brazil. More than 200 lives were lost in an instant. Why, people ask, did it happen? As terrible as that disaster was, there are certainly other even more perplexing calamities taking place all the time. Why, we might as well ask, does humanity continue to suffer so much from poverty, disease, natural calamity, and war?
We believers put the question another way. Why does God permit so much evil? If God is as good and as powerful as we claim, why does He not halt the violence, end the disease, and stem the disaster? These are ancient questions that resist definitive answers. But there are multiple attestations in Scripture showing how God takes note of human precariousness and acts to relieve its conditions. In today’s reading from Exodus we hear of God coming to the rescue of Israel trapped in an intolerably unjust situation.
God not only will deliver the Israelites out of captivity in Egypt but will also form them into a people that conform to His ways. Looking back on the history of Israel, we Christians will recognize that the Israelites’ unique covenant with God will not be enough to stem the tide of evil. A more powerful solution will be required. This will be God’s sending in time His son, the Christ, to save humanity. But salvation does not end suffering, on this earth at least. Evil is no weed easy to uproot. Still victory belongs to those who conform themselves to Christ. He will relocate them in a new world where war, disease, and disaster are void.
Homilette for Tuesday, July 14, 2009
Memorial of Blessed Kateri Tekawitha, virgin
(Exodus 2:1-15a; Matthew 11:20-24)
We rightly say that God is all-forgiving. But we should not think this means that He automatically forgives all our sins! Rather, we can rest assured that God forgives all the sins that we sincerely repent of. If there is an unforgiveable sin, it is that which inherently precludes asking pardon like, perhaps, one’s preempting the action of the Holy Spirit by solemn oath. This is to say that if we somehow make a pact with the devil like the famous case of Dr. Faust. It should be added that we cannot judge who is forgiven and is not. Scripture reminds us that only God can scrutinize the human heart for sincere repentance.
In today’s gospel Jesus manifests the necessity of responding to God with repentance. The mighty deeds he performs are indications of God’s presence in him. They are not meant just to impress us but to summon reform within us. Something like those people on television who receive absolutely free a brand new home are expected not just to care for it but to show care to others, we who witness Jesus’ mighty deeds in the graciousness of those around us are expected to live earnestly our faith in God. Evidently many in Chorazin, Bethsaida, and Capernaum after witnessing Jesus’ cures and exorcisms refuse to take up his message of reform. Now he warns them that they will pay for their apathy. We want to take care that we do much better than they.
(Exodus 2:1-15a; Matthew 11:20-24)
We rightly say that God is all-forgiving. But we should not think this means that He automatically forgives all our sins! Rather, we can rest assured that God forgives all the sins that we sincerely repent of. If there is an unforgiveable sin, it is that which inherently precludes asking pardon like, perhaps, one’s preempting the action of the Holy Spirit by solemn oath. This is to say that if we somehow make a pact with the devil like the famous case of Dr. Faust. It should be added that we cannot judge who is forgiven and is not. Scripture reminds us that only God can scrutinize the human heart for sincere repentance.
In today’s gospel Jesus manifests the necessity of responding to God with repentance. The mighty deeds he performs are indications of God’s presence in him. They are not meant just to impress us but to summon reform within us. Something like those people on television who receive absolutely free a brand new home are expected not just to care for it but to show care to others, we who witness Jesus’ mighty deeds in the graciousness of those around us are expected to live earnestly our faith in God. Evidently many in Chorazin, Bethsaida, and Capernaum after witnessing Jesus’ cures and exorcisms refuse to take up his message of reform. Now he warns them that they will pay for their apathy. We want to take care that we do much better than they.
Homilette for Monday, July 13, 2009
Monday of the Fifteenth Week in Ordinary Time
(Exodus 1:8-14.22; Matthew 10:34-11.1)
Ethnic cleansing is a euphemism for genocide. It refers to a people’s attempt to rid themselves of a rival nation, race, culture, or religion. We can rightly classify the Egyptians throwing every male child of Israel into the river as ethnic cleansing. Although we think of the practice as so barbaric and primitive that it is restricted to remote places if not centuries, we might discern a close proximity to ethnic cleansing in contemporary America.
Two years ago the American College of Obstetricians and Gynecologists recommended that all pregnant women take a test to determine if their fetuses carry Downs Syndrome. Although the doctors purportedly want to give the women a choice to have a baby affected with the disability, in effect the recommendation means the end of people with Downs Syndrome. Few women will take up the challenge of parenting a Downs Syndrome baby, not because it is so daunting but because everyone wants a normal-looking son or daughter. The crime is greater than the monstrosity of abortion. It is tantamount to genocide of a cultural subgroup whose members time and again have lived well-adjusted lives while contributing to the moral development and often rich happiness of their families.
(Exodus 1:8-14.22; Matthew 10:34-11.1)
Ethnic cleansing is a euphemism for genocide. It refers to a people’s attempt to rid themselves of a rival nation, race, culture, or religion. We can rightly classify the Egyptians throwing every male child of Israel into the river as ethnic cleansing. Although we think of the practice as so barbaric and primitive that it is restricted to remote places if not centuries, we might discern a close proximity to ethnic cleansing in contemporary America.
Two years ago the American College of Obstetricians and Gynecologists recommended that all pregnant women take a test to determine if their fetuses carry Downs Syndrome. Although the doctors purportedly want to give the women a choice to have a baby affected with the disability, in effect the recommendation means the end of people with Downs Syndrome. Few women will take up the challenge of parenting a Downs Syndrome baby, not because it is so daunting but because everyone wants a normal-looking son or daughter. The crime is greater than the monstrosity of abortion. It is tantamount to genocide of a cultural subgroup whose members time and again have lived well-adjusted lives while contributing to the moral development and often rich happiness of their families.
Homilette for Friday, July 10, 2009
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.
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.
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