Monday of the Thirty-fourth Week in Ordinary Time
(Daniel 1:1-6.8-20; Luke 21:1-4)
Dr. Andrew Weil is one of America’s most noted nutritionists. In one of his books he writes of the superiority of a vegetarian diet and the harmful effects of alcohol. Dr. Weil would probably find the first reading today, telling of the four young men who thrive on vegetables and water, significant. He might call it ancient corroboration of the best modern scientific research on diets.
However, the writer of the Book of the Prophet Daniel tells the story of Daniel, Hananhiah, Azariah, and Mishael with a different idea in mind than nutrition. He sees the boys’ thriving not because of their diet but in spite of it. He notes that they refuse the fare from the royal table because eating it would mean defiling the Law of Moses. These are pious lads who resist fine foods in order to carry out God’s commands.
Many Americans are thinking about food this week. Some cannot wait to taste the latest Thanksgiving appetizers. Others worry about standing their ground against the onslaught of calories from Thursday until Super Bowl Sunday. The four Jewish boys show America the most enlightened attitude toward food possible. It provides sustenance so that we might, in turn, give God thanks and praise.
Homilette for Friday, November 20, 2009
Friday of the Thirty-third Week in Ordinary Time
(I Maccabees 4:36-37.52-59, Lucas 19:45-48)
The first reading today describes the origins of the Jewish feast of Hanukkah. Many see this feast as the Jewish Christmas because it is celebrated around the same time of year and is especially mindful of children. However, its significance to Jews seems as thin as a pencil in comparison to the meaning of Jesus’ birth to Christians.
As we have heard for the last week, the Maccabees clan resisted the reforms of the Seleucid (Syrian) king Antiochus IV Epiphanes. The king tried to impose pagan customs on the people to the extent of desecrating the Temple with an altar to Zeus. After eight years of outrage, Mattathias Maccabeus and his sons had enough. They rallied faithful Jews behind them to oust the occupiers. In the passage today Mattathias’ son Judas leads the rededication of the Temple and declares an annual celebration which Jews observe today as Hanukkah.
In the gospel we find Jesus performing a vaguely similar cleansing of the Temple. The situation, of course, is very different but it is the same zeal for the holy that impels Jesus to drive out the vendors. Both readings remind us of the centrality of a consecrated place to worship. We might praise God anywhere and should pray wherever we find ourselves. But formerly the Temple and now the synagogue for Jews and the church for Christians have a unique importance. They are the designated places of encounter with God hallowed by the prayers of forbearers in many cases for ages.
(I Maccabees 4:36-37.52-59, Lucas 19:45-48)
The first reading today describes the origins of the Jewish feast of Hanukkah. Many see this feast as the Jewish Christmas because it is celebrated around the same time of year and is especially mindful of children. However, its significance to Jews seems as thin as a pencil in comparison to the meaning of Jesus’ birth to Christians.
As we have heard for the last week, the Maccabees clan resisted the reforms of the Seleucid (Syrian) king Antiochus IV Epiphanes. The king tried to impose pagan customs on the people to the extent of desecrating the Temple with an altar to Zeus. After eight years of outrage, Mattathias Maccabeus and his sons had enough. They rallied faithful Jews behind them to oust the occupiers. In the passage today Mattathias’ son Judas leads the rededication of the Temple and declares an annual celebration which Jews observe today as Hanukkah.
In the gospel we find Jesus performing a vaguely similar cleansing of the Temple. The situation, of course, is very different but it is the same zeal for the holy that impels Jesus to drive out the vendors. Both readings remind us of the centrality of a consecrated place to worship. We might praise God anywhere and should pray wherever we find ourselves. But formerly the Temple and now the synagogue for Jews and the church for Christians have a unique importance. They are the designated places of encounter with God hallowed by the prayers of forbearers in many cases for ages.
Homilette for Thursday, November 19, 2009
Thursday of the Thirty-third Week in Ordinary Time
(I Maccabees 215-29; Lucas 19:41-44)
A proverb says, “The old man who will not cry is a fool.” Everyone should come to tears as she or he realizes that life is often tragic because people fail to learn its most important lesson. This is that we are to give glory to God by caring for one another. Too often we humans take life as a game in which we are to gather as much prestige and gain as much prosperity for ourselves as possible.
In the passion account of Luke’s gospel, Jesus tells the women of Jerusalem that they are not to weep for him but for their children. In today’s passage he does exactly this. Jerusalem refuses to learn life’s lesson taught in the Law, reiterated by the prophets, and confirmed by Jesus himself. Its inhabitants would rather retain its values of wealth and honor. Although Jesus is hardly an old man, in his day at thirty-three years he has already entered middle age. In any case he shows himself as wiser than the ages with his tears.
Should we cry at what we see around us? There is, for sure, enough egotism about to make even children weep. After we shed our tears we should resolve to live lives worthy of the gospel. That is, we should amend our ways by placing the good of others alongside our own and by praying that God turn the situation around.
(I Maccabees 215-29; Lucas 19:41-44)
A proverb says, “The old man who will not cry is a fool.” Everyone should come to tears as she or he realizes that life is often tragic because people fail to learn its most important lesson. This is that we are to give glory to God by caring for one another. Too often we humans take life as a game in which we are to gather as much prestige and gain as much prosperity for ourselves as possible.
In the passion account of Luke’s gospel, Jesus tells the women of Jerusalem that they are not to weep for him but for their children. In today’s passage he does exactly this. Jerusalem refuses to learn life’s lesson taught in the Law, reiterated by the prophets, and confirmed by Jesus himself. Its inhabitants would rather retain its values of wealth and honor. Although Jesus is hardly an old man, in his day at thirty-three years he has already entered middle age. In any case he shows himself as wiser than the ages with his tears.
Should we cry at what we see around us? There is, for sure, enough egotism about to make even children weep. After we shed our tears we should resolve to live lives worthy of the gospel. That is, we should amend our ways by placing the good of others alongside our own and by praying that God turn the situation around.
Homilette for Wednesday, November 18, 2009
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.
(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.
Subscribe to:
Posts (Atom)