Thursday of the Twenty-fifth Week in Ordinary Time
(Haggai 1:1-8; Luke 9:7-9)
We should not take satisfaction in Herod's recognizing Jesus as we might have done when Bill Clinton named Cardinal Joseph Bernardin of Chicago a recipient of the Presidential Medal of Freedom. Herod the tetrarch is an adulterer, a spy, and an assassin. The evangelist Luke mentions him here not to show how Jesus is attracting attention on high, but to indicate that storm clouds are gathering over his head. Like John the Baptist Jesus too will soon face martyrdom.
Herod also serves the evangelist’s intention by asking the critical question, “Who then is this about whom I hear such things?” Like John, Jesus is a powerful preacher calling people to righteousness. Like Elias, he works wonders that demonstrate his divine mission. But what else might he be? In a world with so many distracting allurements we need to continually keep the correct answer to Herod’s question in our consciousness. As Peter proclaims after the Pentecost event, Jesus is “Lord and Messiah.” This means for us that he is God who came to rescue us from our sinful tendencies and to lead us on the way to eternal life.
Homilette for Wednesday, September 23, 2009
Memorial of St. Pio of Pietrecina, priest
(Ezra 9:5-9; Luke 9:1-6)
Once, a group of Peace Corps trainees were left individually in villages outside the training center in their host country. The volunteers were provided only with carfare back to the center. When they regrouped that evening, most of them had tales to tell of gracious hospitality. In almost every case villagers invited them into their homes for dinner, and a few even drove their newly acquainted friends back to the center.
In today’s gospel, Jesus’ apostles are sent out in a roughly similar way. They, however, are not to bring anything with them “just in case.” Rather, they are to trust completely in Providence working through the villagers they encounter. Of course, the Twelve will rescue the people from demons, cure their diseases, and proclaim to them the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or even to reward it. Rather, they are to demonstrate God’s favor upon those who have humbly awaited His coming.
The dependency of the apostles upon Providence awakens our consciences like bugle reveille. Today our society, including most church workers, strives to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is always a few pushed buttons away. Insurance protects against almost every kind of loss. Although these privileges are defended as prudential, they leave us with the question: What does it mean today to trust in Providence if we always and everywhere avoid risk?
(Ezra 9:5-9; Luke 9:1-6)
Once, a group of Peace Corps trainees were left individually in villages outside the training center in their host country. The volunteers were provided only with carfare back to the center. When they regrouped that evening, most of them had tales to tell of gracious hospitality. In almost every case villagers invited them into their homes for dinner, and a few even drove their newly acquainted friends back to the center.
In today’s gospel, Jesus’ apostles are sent out in a roughly similar way. They, however, are not to bring anything with them “just in case.” Rather, they are to trust completely in Providence working through the villagers they encounter. Of course, the Twelve will rescue the people from demons, cure their diseases, and proclaim to them the good news of God’s kingdom, but these blessings are not meant as ways to finagle hospitality or even to reward it. Rather, they are to demonstrate God’s favor upon those who have humbly awaited His coming.
The dependency of the apostles upon Providence awakens our consciences like bugle reveille. Today our society, including most church workers, strives to avert risks. The credit card has long served as a way never to be caught without money. With cellular telephones in emergencies help is always a few pushed buttons away. Insurance protects against almost every kind of loss. Although these privileges are defended as prudential, they leave us with the question: What does it mean today to trust in Providence if we always and everywhere avoid risk?
Homilette for Tuesday, September 22, 2009
Tuesday of the Twenty-fifth Week in Ordinary Time
(Ezra 6:7-8.12b.14-20; Luke 8:19-21)
Fishing on Sunday morning, a man wondered why some thought he should be in church. Was he not close to God on the lake communing with creation and thanking the Lord for the serenity his heart felt? We might ask, what is the need for churches in the first place? People could pray together in small groups meeting in homes.
Yet churches serve the human need to respond to God’s goodness. Much more than places for the community to assemble, churches praise God by the dedication of human ingenuity and effort to a structure that no person really owns but is “God’s house.” In most cultures churches, temples, and synagogues express the human desire to reserve the best for God. Surely this is why tour guides always feature a church or temple as a “must see.”
The first reading today refers to the rebuilding of Solomon’s temple after the exile. Judah’s returning remnant finished the construction and dedicated the building in 515 B.C. It was necessarily humbler its predecessor and definitely less spectacular than its successor built by Herod the Great and frequented by Jesus. Obviously, however, this temple was the best that the people could manage and represented their tribute to the Lord who rescued them from foreign lands.
(Ezra 6:7-8.12b.14-20; Luke 8:19-21)
Fishing on Sunday morning, a man wondered why some thought he should be in church. Was he not close to God on the lake communing with creation and thanking the Lord for the serenity his heart felt? We might ask, what is the need for churches in the first place? People could pray together in small groups meeting in homes.
Yet churches serve the human need to respond to God’s goodness. Much more than places for the community to assemble, churches praise God by the dedication of human ingenuity and effort to a structure that no person really owns but is “God’s house.” In most cultures churches, temples, and synagogues express the human desire to reserve the best for God. Surely this is why tour guides always feature a church or temple as a “must see.”
The first reading today refers to the rebuilding of Solomon’s temple after the exile. Judah’s returning remnant finished the construction and dedicated the building in 515 B.C. It was necessarily humbler its predecessor and definitely less spectacular than its successor built by Herod the Great and frequented by Jesus. Obviously, however, this temple was the best that the people could manage and represented their tribute to the Lord who rescued them from foreign lands.
Homilette for Monday, September 21, 2009
Feast of St. Matthew, apostle and evangelist
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
A social worker in a Catholic nursing home was doing what we might call gospel therapy. She read the first part of a familiar gospel verse to a resident expecting him or her to complete it. It was amazing how many of the verses one aged resident knew. His responses seemed second nature, without thinking much less groping for words. For example, the social worker said something like, “I am the way...,” and the resident replied immediately, “...and the truth and the life.” The worker’s verses included some from the Gospel according to Matthew that are etched in Catholic consciousness like: “Blessed are the poor in spirit...”; “Come after me and I will make you...”; “Amen, I say to you, whatever you did for one of these least brothers of mine...”
As with the other gospels we can say little with certainty about the background of Matthew’s. Because its Greek language is refined, someone schooled in that language, and not in Hebrew, is believed to have written it. Since it refers to the destruction of the Temple which occurred in the year 70 A.D., it was likely composed after that date. Its familiarity with the Jewish Scripture and customs suggests that the author intended it for a community with at least some Jewish roots.
In the passage selected for today feast, Jesus characteristically quotes the Old Testament. However Matthew alters those words a bit, however. Where the prophet Hosea says that God wants mercy more than sacrifice, Jesus is quoted as saying that God wants mercy and not sacrifice. Whatever Jesus’ original words were, he also expresses his purpose for coming to the world. We should take them to heart because they contain the key to salvation. Let me begin the verse and have you complete it for yourselves: “I did not come to call the righteous...”
(Ephesians 4:1-7.11-13; Matthew 9:9-13)
A social worker in a Catholic nursing home was doing what we might call gospel therapy. She read the first part of a familiar gospel verse to a resident expecting him or her to complete it. It was amazing how many of the verses one aged resident knew. His responses seemed second nature, without thinking much less groping for words. For example, the social worker said something like, “I am the way...,” and the resident replied immediately, “...and the truth and the life.” The worker’s verses included some from the Gospel according to Matthew that are etched in Catholic consciousness like: “Blessed are the poor in spirit...”; “Come after me and I will make you...”; “Amen, I say to you, whatever you did for one of these least brothers of mine...”
As with the other gospels we can say little with certainty about the background of Matthew’s. Because its Greek language is refined, someone schooled in that language, and not in Hebrew, is believed to have written it. Since it refers to the destruction of the Temple which occurred in the year 70 A.D., it was likely composed after that date. Its familiarity with the Jewish Scripture and customs suggests that the author intended it for a community with at least some Jewish roots.
In the passage selected for today feast, Jesus characteristically quotes the Old Testament. However Matthew alters those words a bit, however. Where the prophet Hosea says that God wants mercy more than sacrifice, Jesus is quoted as saying that God wants mercy and not sacrifice. Whatever Jesus’ original words were, he also expresses his purpose for coming to the world. We should take them to heart because they contain the key to salvation. Let me begin the verse and have you complete it for yourselves: “I did not come to call the righteous...”
Homilette for Friday, September 18, 2009
Friday of the Twenty-fourth Week in Ordinary Time
(I Timothy 6:2c-12; Luke 8:1-3)
When one of the twentieth century’s most famous thieves, Willie Sutton, was asked why he robbed banks, he reportedly answered, “...because that’s where the money is.” Everyone understands what Sutton means because only people breathing their last have no need of money. Like a master key, it seemingly allows its holder access to anywhere.
However, the New Testament makes a poor friend of money. In the Gospel according to Luke Jesus often warns against its accumulation although, as today’s passage indicates, he and his disciples had needs that the women’s money presumably took care of. Perhaps Scripture is no where more wary of money than in the first reading today. We should note, however, that the First Timothy does not condemn money itself, but says that it is “the love of money (that) is the root of all evils...” One does not have to live very long to see people make fools of themselves. Many grade schools students, for example, watched the class hustler swallow a goldfish for a quarter.
Should charities accept money from patently sinful sources? Much good can be done with so-called tainted money, but then virtue’s kissing vice leaves many people morally confused. Scandal must be avoided, but at times thieves may make reparation for their crimes by privately reciprocating institutions that care for the truly needy.
(I Timothy 6:2c-12; Luke 8:1-3)
When one of the twentieth century’s most famous thieves, Willie Sutton, was asked why he robbed banks, he reportedly answered, “...because that’s where the money is.” Everyone understands what Sutton means because only people breathing their last have no need of money. Like a master key, it seemingly allows its holder access to anywhere.
However, the New Testament makes a poor friend of money. In the Gospel according to Luke Jesus often warns against its accumulation although, as today’s passage indicates, he and his disciples had needs that the women’s money presumably took care of. Perhaps Scripture is no where more wary of money than in the first reading today. We should note, however, that the First Timothy does not condemn money itself, but says that it is “the love of money (that) is the root of all evils...” One does not have to live very long to see people make fools of themselves. Many grade schools students, for example, watched the class hustler swallow a goldfish for a quarter.
Should charities accept money from patently sinful sources? Much good can be done with so-called tainted money, but then virtue’s kissing vice leaves many people morally confused. Scandal must be avoided, but at times thieves may make reparation for their crimes by privately reciprocating institutions that care for the truly needy.
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