Memorial of St. Peter Claver, priest
(Colossians 3:1-11; Luke 6:20-26)
In the gospel today Jesus almost sounds like Fidel Castro delivering a harangue on economic justice. Some might want to press the mute button for the duration of his sermon. But he is the Lord and definitely has something to say to us that will transcend the speech of political messiahs.
On one hand, Jesus addresses those experiencing serious deprivation. He is talking to the poor who scavenge for food in garbage dumps and to weeping parents who have had to bury multiple sons and daughters. But he does not mean all the poor, all the hungry, all the weeping, and all the insulted. No, he specifically addresses his disciples -- both then and now -- who patiently bear hardships without becoming bitter and mean.
Jesus does not limit his address to the have-nots but delivers choice words to the haves as well. Their future is bleak, he says, if they do not use what they have for the good of all. Jesus is not condemning the rich, the sated, the joyful, and the well-spoken of per se but only when they reserve for themeselves everything they have. They would be wise, he implies, to share their wealth and their joviality so that everyone may live grateful lives.
Homilette for Tuesday, September 8, 2009
Feast of the Nativity of the Blessed Virgin Mary
(Romans 8:28-30; Matthew 1:1-16.18-23)
We sometimes speak of the patriarchs of Israel, and we hear in today’s gospel mostly male names in the lineage of Jesus. Yet women of Scripture regularly exemplify great virtue. The four mentioned in Jesus’ genealogy are no exception.
Tamar was Jacob’s son Judah’s daughter-in-law whose husband died without giving birth to a child. As was the custom, Tamar was then given to her husband’s brother, the infamous Onan, so that her original husband’s family line would continue. Because Onan selfishly did not wish to have children by Tamar, he too died prematurely. There was a third brother whom by right Judah should have given to Tamar, he Judah refused to do this out of fear. Tamar then resolved to show the critical importance of family over personal desire. She dressed as a prostitute, was propositioned by Judah, and gave birth to twins, Perez and Zerah. Judah learned the need of self-sacrifice in raising children.
Rahab was an actual prostitute of Jericho who came to believe in God from the story of Yahweh bringing the Israelites across the Red Sea. At the risk of her life, she became instrumental in the Israeli occupation of the Promised Land. Ruth, another non-Jew, refused to abandon her widowed mother-in-law Naomi and the God of Israel when her first Jewish husband died. Later she married Boaz, and the two became great-grandparents of King David. The former wife of Uriah, and mother of Solomon, is nameless in the gospel text but most people remember her as Bathsheba, whom the adulterous David seduced. She is not so much a heroine as a victim of the rapacious king.
As the stories of the other women mentioned in Jesus’ lineage, Mary’s motherhood is unconventional. She miraculously bears a child through the Holy Spirit. Matthew, unlike Luke, does not dwell on her virtue. Nevertheless, she silently follows her husband Joseph in doing God’s will for Jesus her son, the Savior.
(Romans 8:28-30; Matthew 1:1-16.18-23)
We sometimes speak of the patriarchs of Israel, and we hear in today’s gospel mostly male names in the lineage of Jesus. Yet women of Scripture regularly exemplify great virtue. The four mentioned in Jesus’ genealogy are no exception.
Tamar was Jacob’s son Judah’s daughter-in-law whose husband died without giving birth to a child. As was the custom, Tamar was then given to her husband’s brother, the infamous Onan, so that her original husband’s family line would continue. Because Onan selfishly did not wish to have children by Tamar, he too died prematurely. There was a third brother whom by right Judah should have given to Tamar, he Judah refused to do this out of fear. Tamar then resolved to show the critical importance of family over personal desire. She dressed as a prostitute, was propositioned by Judah, and gave birth to twins, Perez and Zerah. Judah learned the need of self-sacrifice in raising children.
Rahab was an actual prostitute of Jericho who came to believe in God from the story of Yahweh bringing the Israelites across the Red Sea. At the risk of her life, she became instrumental in the Israeli occupation of the Promised Land. Ruth, another non-Jew, refused to abandon her widowed mother-in-law Naomi and the God of Israel when her first Jewish husband died. Later she married Boaz, and the two became great-grandparents of King David. The former wife of Uriah, and mother of Solomon, is nameless in the gospel text but most people remember her as Bathsheba, whom the adulterous David seduced. She is not so much a heroine as a victim of the rapacious king.
As the stories of the other women mentioned in Jesus’ lineage, Mary’s motherhood is unconventional. She miraculously bears a child through the Holy Spirit. Matthew, unlike Luke, does not dwell on her virtue. Nevertheless, she silently follows her husband Joseph in doing God’s will for Jesus her son, the Savior.
Homilette for Monday, September 7, 2009
Monday of the Twenty-third Week in Ordinary Time (Labor Day)
(Colossians 1:24-2:3; Luke 6:6-11)
This year the French government underwent a heated political debate on whether to allow stores to be open on Sunday. For over a hundred years the country’s commerce has been largely curtailed on the traditional day of rest. Recently, however, President Sarkozy and liberal politicians have campaigned for reform to spur France’s flagging economy. They were opposed by a rare coalition of labor advocates and social conservatives who argued that the country could do better than imitate American “commuting, sleeping, and buying.”
Would France’s liberal politicians find an ally in Jesus? In the gospel today Jesus defies the scribes and Pharisees who reject any kind of work on Sunday. But Jesus hardly seems a social a revolutionary for wanting to cure the man with a withered right hand on Sunday. He argues that because restoring life is not human pursuit of profit but God’s work, it cannot be prohibited.
It seems fitting to read a gospel passage dealing with Sabbath observance on Labor Day. Americans have today off not just to rest but to reflect on the value of work. We work in order to live, but also to create a better society. On the other hand, time to rest is necessary to replenish energy and to recognize that there are other, even higher, purposes in life than “commuting, sleeping, and buying.” Sunday worship and relaxation serve these other purposes. With or without government mandate everyone does well to curb activity on this day in favor of faith, family, reflection, and some fun.
(Colossians 1:24-2:3; Luke 6:6-11)
This year the French government underwent a heated political debate on whether to allow stores to be open on Sunday. For over a hundred years the country’s commerce has been largely curtailed on the traditional day of rest. Recently, however, President Sarkozy and liberal politicians have campaigned for reform to spur France’s flagging economy. They were opposed by a rare coalition of labor advocates and social conservatives who argued that the country could do better than imitate American “commuting, sleeping, and buying.”
Would France’s liberal politicians find an ally in Jesus? In the gospel today Jesus defies the scribes and Pharisees who reject any kind of work on Sunday. But Jesus hardly seems a social a revolutionary for wanting to cure the man with a withered right hand on Sunday. He argues that because restoring life is not human pursuit of profit but God’s work, it cannot be prohibited.
It seems fitting to read a gospel passage dealing with Sabbath observance on Labor Day. Americans have today off not just to rest but to reflect on the value of work. We work in order to live, but also to create a better society. On the other hand, time to rest is necessary to replenish energy and to recognize that there are other, even higher, purposes in life than “commuting, sleeping, and buying.” Sunday worship and relaxation serve these other purposes. With or without government mandate everyone does well to curb activity on this day in favor of faith, family, reflection, and some fun.
Homilette for Friday, September 4, 2009
Friday of the Twenty-second Week in Ordinary Time
(Colossians 1:15-20; Luke 5:33-39)
It is always perplexing to hear people seemingly without a prejudiced sentiment in their soul deride old age. Perhaps they invert a friend’s age saying that she is “thirty-seven” rather than “seventy-three.” Or maybe they repudiate that the friend has any age at all be calling her “seventy-three years young.”
What is it about old age that we don’t like to think of ourselves or those whom we love as having any part in it? When living things become old, they naturally die so humans at least fear growing old for that reason. Similarly we know that in old age people experience a decrease in ability, be it physical -- the capacity to work day and night, or mental – the tendency to forget. But becoming old has positive connotations as well. People often correct destructive behavior patterns in old age, and there is some truth to the celebrated “wisdom of old age.” Antiques have a definite charm as they imply craftsmanship and originality. In today’s gospel Jesus reminds us of an item that generally improves with years – wine.
American Catholics need to be wary of denigrating old age because both their faith tradition and their government are practically ancient. The Catholic Church is sometimes subtitled “the oldest institution in the world.” Likewise, there are few constitutional governments older than that of the United States. We can say that it is good to be old when age has a regenerating element that self-corrects corrupting tendencies and adapts to current ways of life. In the Church we recognize this factor as the Holy Spirit. In American society we see it as a sense of human equality that recognizes the value of every person whether native born or emigrating from another land.
(Colossians 1:15-20; Luke 5:33-39)
It is always perplexing to hear people seemingly without a prejudiced sentiment in their soul deride old age. Perhaps they invert a friend’s age saying that she is “thirty-seven” rather than “seventy-three.” Or maybe they repudiate that the friend has any age at all be calling her “seventy-three years young.”
What is it about old age that we don’t like to think of ourselves or those whom we love as having any part in it? When living things become old, they naturally die so humans at least fear growing old for that reason. Similarly we know that in old age people experience a decrease in ability, be it physical -- the capacity to work day and night, or mental – the tendency to forget. But becoming old has positive connotations as well. People often correct destructive behavior patterns in old age, and there is some truth to the celebrated “wisdom of old age.” Antiques have a definite charm as they imply craftsmanship and originality. In today’s gospel Jesus reminds us of an item that generally improves with years – wine.
American Catholics need to be wary of denigrating old age because both their faith tradition and their government are practically ancient. The Catholic Church is sometimes subtitled “the oldest institution in the world.” Likewise, there are few constitutional governments older than that of the United States. We can say that it is good to be old when age has a regenerating element that self-corrects corrupting tendencies and adapts to current ways of life. In the Church we recognize this factor as the Holy Spirit. In American society we see it as a sense of human equality that recognizes the value of every person whether native born or emigrating from another land.
Homilette for Thursday, September 3, 2009
Memorial of Saint Gregory the Great, pope and doctor of the Church
(Colossians 1:9-14; Luke 5:1-11)
Even before Pope John Paul II died, some Church commentators wondered whether he would go down in history as “John Paul the Great.” It would be an extraordinary tribute. Only two other popes have had the distinction of being so characterized: St. Gregory whom we celebrate today and St. Leo whose feast was in June. Just as John Paul II’s, Gregory's papacy was marked by accomplishment. He is credited with saving Rome from the invading Lombards and became a temporal leader with the virtual abdication of the Roman emporer. He wrote extensively on different subjects. His Pastoral Care became a standard manual for church leaders, and his Moralia is considered a great spiritual work of antiquity. He also reformed the liturgy publishing the Gregorian Sacramentary. In fact, Gregorian chant is named after him.
The gospel today indicates the source of the prodigious achievements of popes like Gregory the Great and John Paul II. By relating how their boats are deluged with fish when Jesus’ disciples’ heed his command to “(P)ut out into the deep and lower your nets,” it suggests that the critical element of greatness is following Jesus’ directives. This rule applies to us as well. We too may achieve remarkable feats – at least the salvation of our own souls. In such cases our survivors may not think of us “Maria the Great” or “Stephen the Great,” but they will likely give thanks to God that we have lived.
(Colossians 1:9-14; Luke 5:1-11)
Even before Pope John Paul II died, some Church commentators wondered whether he would go down in history as “John Paul the Great.” It would be an extraordinary tribute. Only two other popes have had the distinction of being so characterized: St. Gregory whom we celebrate today and St. Leo whose feast was in June. Just as John Paul II’s, Gregory's papacy was marked by accomplishment. He is credited with saving Rome from the invading Lombards and became a temporal leader with the virtual abdication of the Roman emporer. He wrote extensively on different subjects. His Pastoral Care became a standard manual for church leaders, and his Moralia is considered a great spiritual work of antiquity. He also reformed the liturgy publishing the Gregorian Sacramentary. In fact, Gregorian chant is named after him.
The gospel today indicates the source of the prodigious achievements of popes like Gregory the Great and John Paul II. By relating how their boats are deluged with fish when Jesus’ disciples’ heed his command to “(P)ut out into the deep and lower your nets,” it suggests that the critical element of greatness is following Jesus’ directives. This rule applies to us as well. We too may achieve remarkable feats – at least the salvation of our own souls. In such cases our survivors may not think of us “Maria the Great” or “Stephen the Great,” but they will likely give thanks to God that we have lived.
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