Wednesday of the Thirty-third Week in Ordinary Time
(II Maccabees 7:1.20-31; Psalm 150; Luke 19:11-28)
One of the greatest achievements of the twentieth century was completed on December 10, 1948. On that day the United Nations overcame cultural and ideological barriers to adopt the Universal Declaration of Human Rights. Of course, the system of rights and responsibilities has not always been honored by its signees. We will even find breaches in the conduct of the United States government despite its founding on many of the same principles as the Universal Declaration.
One right which Pope Benedict thinks resides at the very core of the freedoms expressed in the Universal Declaration is that of practicing one’s religious beliefs. Taken seriously, religion is not a personal choice much less a whimsical fancy, but the following one’s conscience where God speaks to the person. Furthermore, religion gives one reason to live virtuously respecting others and striving for personal perfection. Where religion is downplayed or its expression unreasonably curtailed, we should expect not only loss of initiative and other personal values but also rebellion and eventually anarchy.
The pious story that the Second Book of Maccabees today relates tells of the attempt of a ruler to suppress the Jewish religion. Evidently many Jews went along with the barbarism possibly thinking that religion does not matter so much as long as there is food on one’s table and a roof overhead. The mother and her seven sons know better. Because they believe that violating a commandment of God is worse than death, they willingly accept the latter. Their sacrifice anticipates that of Jesus who likewise dies in obedience to God. But his sacrifice seems even greater since he had to endure the contempt of the religious leaders of his own people.
Homilette for Tuesday, November 17, 2009
Tuesday of the Thirty-third Week in Ordinary Time
(II Maccabees 6:18-31; Luke 19:1-10)
The word scandal comes from the Greek skandalon meaning a trap or stumbling block. Scandals are moral potholes into which weak individuals may fall and injure themselves. We see scandal in the well-substantiated reports of American officials torturing Muslim detainees after 9-11. Such immoral behavior belies human dignity. Unless it is repudiated soon, future generations of Americans will accept the fallacy that torture is acceptable and even beneficial.
In the first reading today we find a counter-example. Eleazar, a ninety year-old Jew, refuses to give scandal to younger Jews who might be inclined to compromise the integrity of their faith. Rather than feigning to eat pork by substituting kosher meat for it, he decides that he would rather die at the hands of his persecutors. The noble stand has not only won Eleazar Maccabees a place in heaven; it has also become an example of righteousness and integrity for all history.
We should look to the elderly for guidance on what truly matters. Chastened by experience, they might remind younger generations that God counts above all and that our neighbors deserve as much of our love as we have for ourselves. In the upcoming holiday season they will hopefully show us again that our first obligation is to give thanks to God for all that we have. Then let them demonstrate how continued and caring concern for others outshines diamonds as gifts.
(II Maccabees 6:18-31; Luke 19:1-10)
The word scandal comes from the Greek skandalon meaning a trap or stumbling block. Scandals are moral potholes into which weak individuals may fall and injure themselves. We see scandal in the well-substantiated reports of American officials torturing Muslim detainees after 9-11. Such immoral behavior belies human dignity. Unless it is repudiated soon, future generations of Americans will accept the fallacy that torture is acceptable and even beneficial.
In the first reading today we find a counter-example. Eleazar, a ninety year-old Jew, refuses to give scandal to younger Jews who might be inclined to compromise the integrity of their faith. Rather than feigning to eat pork by substituting kosher meat for it, he decides that he would rather die at the hands of his persecutors. The noble stand has not only won Eleazar Maccabees a place in heaven; it has also become an example of righteousness and integrity for all history.
We should look to the elderly for guidance on what truly matters. Chastened by experience, they might remind younger generations that God counts above all and that our neighbors deserve as much of our love as we have for ourselves. In the upcoming holiday season they will hopefully show us again that our first obligation is to give thanks to God for all that we have. Then let them demonstrate how continued and caring concern for others outshines diamonds as gifts.
Homilette for Monday, November 16, 2009
Monday of the Thirty-third Week in Ordinary Time
(I Maccabees 1:10-15.41-43.54-57.62-63; Luke 18:35-43)
Many see God’s scrambling the speech of the builders of the Tower of Babel as a punishment. Perhaps they are right, but it was also as an act of mercy. The men who constructed such an edifice in the vane hope of forcing a meeting with God could only have killed themselves if they continued. It was better that God garbled their speech so that they could no longer work together.
But humans can be slow learners. In the first reading today from Maccabees the Greek king Antiochus Epiphanes wants all people in his kingdom, which includes Palestine, to assimilate Greek customs. Their children are to attend Greek schools, speak the Greek language, and adopt Greek culture. Any faithful Jew is abhorred by this prospect because he or she recognizes that God has called the Jewish people to stand apart. They are to shine as a beacon of righteousness for the world to emulate. God, we might say, revels in a multiplicity of cultures.
The Church today recognizes the imperative of preserving many cultures. Although she seeks world unity in everyone recognizing Jesus as Lord, she nevertheless promotes cultural differences. She sees the various artistic expressions, racial features, and even languages as if it were a symphony of instruments coming together to praise the Creator.
(I Maccabees 1:10-15.41-43.54-57.62-63; Luke 18:35-43)
Many see God’s scrambling the speech of the builders of the Tower of Babel as a punishment. Perhaps they are right, but it was also as an act of mercy. The men who constructed such an edifice in the vane hope of forcing a meeting with God could only have killed themselves if they continued. It was better that God garbled their speech so that they could no longer work together.
But humans can be slow learners. In the first reading today from Maccabees the Greek king Antiochus Epiphanes wants all people in his kingdom, which includes Palestine, to assimilate Greek customs. Their children are to attend Greek schools, speak the Greek language, and adopt Greek culture. Any faithful Jew is abhorred by this prospect because he or she recognizes that God has called the Jewish people to stand apart. They are to shine as a beacon of righteousness for the world to emulate. God, we might say, revels in a multiplicity of cultures.
The Church today recognizes the imperative of preserving many cultures. Although she seeks world unity in everyone recognizing Jesus as Lord, she nevertheless promotes cultural differences. She sees the various artistic expressions, racial features, and even languages as if it were a symphony of instruments coming together to praise the Creator.
Homilette for Friday, November 13, 2009
Memorial of St. Frances Xavier Cabrini, virgin
(Wisdom 13:1-9; Luke 17:26-37)
“Don’t ask for whom the bells toll,” the poet-priest John Donne writes, “it tolls for thee.” Of course, the bells in mind here ring the death march. Although we prefer to put off thinking about it, the hour of our judgment is near. For some of us it will be sooner rather than later that we give account of our lives.
Jesus makes the same point in the gospel today. With an image that might send a chill up a polar bear’s back, he says, “Where the body is, there also the vultures will gather.” That is, death is part of our lot in life because we have bodies which will one day stop functioning. So, Jesus adjures us, we must prepare ourselves for the inevitable.
Jesus’ prescription for dealing with our mortality deserves attention. We are not to try staving off death indefinitely through art or science. Rather, we are to give ourselves over to death by denying ourselves. We can look toward St. Frances Cabrini as an example. Like Mother Teresa two generations later, Mother Cabrini worked tirelessly to meet the needs of the poor. It is said that parents chided their teenagers when they came home late, “Who do you think you are -- Mother Cabrini walking the streets day and night?” Still we hope that our young will, like her, extend themselves for the good of others.
(Wisdom 13:1-9; Luke 17:26-37)
“Don’t ask for whom the bells toll,” the poet-priest John Donne writes, “it tolls for thee.” Of course, the bells in mind here ring the death march. Although we prefer to put off thinking about it, the hour of our judgment is near. For some of us it will be sooner rather than later that we give account of our lives.
Jesus makes the same point in the gospel today. With an image that might send a chill up a polar bear’s back, he says, “Where the body is, there also the vultures will gather.” That is, death is part of our lot in life because we have bodies which will one day stop functioning. So, Jesus adjures us, we must prepare ourselves for the inevitable.
Jesus’ prescription for dealing with our mortality deserves attention. We are not to try staving off death indefinitely through art or science. Rather, we are to give ourselves over to death by denying ourselves. We can look toward St. Frances Cabrini as an example. Like Mother Teresa two generations later, Mother Cabrini worked tirelessly to meet the needs of the poor. It is said that parents chided their teenagers when they came home late, “Who do you think you are -- Mother Cabrini walking the streets day and night?” Still we hope that our young will, like her, extend themselves for the good of others.
Homilette for Thursday, November 12, 2009
Memorial of St. Josaphat, bishop and martyr
(Wisdom 7:22b-8:1; Luke 17:20-25)
However arrogant the Pharisees appear in the gospels, they also sincerely want to know about God. In today’s gospel, the Pharisees ask Jesus when the Kingdom of God will come about. Like us they long for a society where everyone behaves as God commands.
Jesus’ reply to the Pharisees -- that the Kingdom is in their midst -- echoes what he has said before. The Kingdom presents itself gradually like wheat growing in a field. It is there even as Jesus speaks. As a matter a fact, it has come in the person of Jesus who stands before them. It is present in us as well as we carry Jesus in our person through Baptism.
The Kingdom of God is present when we make ourselves “Advent Angels” or some other kind of caregiver. It is found in our presence when we reach to help the stranger. It is there where the man stops on the highway to assist a driver with a flat tire and no idea how to jack up a car. It is there when we smile at the driver who comes into our lane.
(Wisdom 7:22b-8:1; Luke 17:20-25)
However arrogant the Pharisees appear in the gospels, they also sincerely want to know about God. In today’s gospel, the Pharisees ask Jesus when the Kingdom of God will come about. Like us they long for a society where everyone behaves as God commands.
Jesus’ reply to the Pharisees -- that the Kingdom is in their midst -- echoes what he has said before. The Kingdom presents itself gradually like wheat growing in a field. It is there even as Jesus speaks. As a matter a fact, it has come in the person of Jesus who stands before them. It is present in us as well as we carry Jesus in our person through Baptism.
The Kingdom of God is present when we make ourselves “Advent Angels” or some other kind of caregiver. It is found in our presence when we reach to help the stranger. It is there where the man stops on the highway to assist a driver with a flat tire and no idea how to jack up a car. It is there when we smile at the driver who comes into our lane.
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