Memorial of St. Ambrose, bishop and doctor of the Church
(Isaiah 35:1-10; Luke 5:17-26)
St. Augustine’s biographer Peter Brown makes an interesting note about St. Ambrose appropriate for Advent. Brown writes that Ambrose would frequently mention kissing in his homilies. According to Brown, Ambrose thought that the love poetry from the Song of Songs, “Let him kiss me with the kisses of his mouth” refers to the Church greeting Christ when he comes at the end of time. Evidently, after such a long wait the Church desires to be smothered with the love of her master.
It was not that Ambrose was a sensualist – anything but. He was a spiritual man who championed virginity and thought that the soul longed to cast away the body so that it might fly to God. Ambrose was also learned and wise. He was raised a patrician and served as a provincial governor before the clergy and laity of Milan elected him bishop. Since he was not yet baptized at the time, he had to receive the sacraments of initiation before being ordained and consecrated bishop. Once a bishop, he defended the Church against the jealous competitors of the imperial court.
Perhaps more than anything, Ambrose was the consummate man of the Church. A fine scholar, a great preacher, a capable administrator, and a saintly character, St. Ambrose epitomizes all that the Church needs to be to lead people on the way to the Lord.
Friday, December 4, 2009
Friday of the First Week of Advent
(Isaiah 29:17-24, Matthew 9:27-31)
Fr. Mark Link, the Jesuit spiritual director, recommends a simple examination of conscience at the end of the day. He urges listeners to pray, “Thank you, Father,” followed by naming a blessing bestowed on the person that day. Then, they are to say, “I am sorry, Jesus,” now identifying a particular sin, perhaps of omission, that he or she committed that day. Finally, they are to pray, “Holy spirit, help me,” and include a challenge that is to be faced tomorrow. When we do this, we begin to notice things that we often overlook.
In the first reading, Isaiah looks toward the coming of the Messiah as a time when “the eyes of the blind shall see.” This literally happens in the gospel when Jesus restores the sight of two blind men. It also happens to us as we become more aware of the world around us through prayers like the one Fr. Link proposes. Invoking the Trinity, Link’s examination of conscience is deeply Christian. Done with Advent awareness of the coming of Christ, it ushers us to a personal encounter with Jesus the Savior.
(Isaiah 29:17-24, Matthew 9:27-31)
Fr. Mark Link, the Jesuit spiritual director, recommends a simple examination of conscience at the end of the day. He urges listeners to pray, “Thank you, Father,” followed by naming a blessing bestowed on the person that day. Then, they are to say, “I am sorry, Jesus,” now identifying a particular sin, perhaps of omission, that he or she committed that day. Finally, they are to pray, “Holy spirit, help me,” and include a challenge that is to be faced tomorrow. When we do this, we begin to notice things that we often overlook.
In the first reading, Isaiah looks toward the coming of the Messiah as a time when “the eyes of the blind shall see.” This literally happens in the gospel when Jesus restores the sight of two blind men. It also happens to us as we become more aware of the world around us through prayers like the one Fr. Link proposes. Invoking the Trinity, Link’s examination of conscience is deeply Christian. Done with Advent awareness of the coming of Christ, it ushers us to a personal encounter with Jesus the Savior.
Thursday, December 3, 2009
Memorial of St. Francis Xavier, priest
(Isaiah 26:1-6; Matthew 5:21.24-27)
It is said that since the great Chicago fire at the end of the nineteenth century all buildings in that city have been constructed with brick. Like Isaiah’s rock in the first reading today, brick is stronger than wood and cannot burn. Rock goes even further in providing security and stability. God is more trustworthy than either.
In the gospel Jesus answers the logical question of how we are to trust in God. The passage ends his famous “Sermon on the Mount” where he has outlined the New Law. That law produces righteousness where the Law of Moses fails because it addresses motives, not just effects. Followers will keep their eyes on the prize of heaven. They will not only limit themselves to a “tooth for a tooth” but forswear revenge altogether. They will not only avoid adultery but refrain from looking lustfully. They will not only perform righteous acts but do so in private to assure purity of intention. Observing the New Law means placing ourselves in God’s fortress of rock. Come fire, hurricanes, earthquakes, or high water, God will keep us safe.
(Isaiah 26:1-6; Matthew 5:21.24-27)
It is said that since the great Chicago fire at the end of the nineteenth century all buildings in that city have been constructed with brick. Like Isaiah’s rock in the first reading today, brick is stronger than wood and cannot burn. Rock goes even further in providing security and stability. God is more trustworthy than either.
In the gospel Jesus answers the logical question of how we are to trust in God. The passage ends his famous “Sermon on the Mount” where he has outlined the New Law. That law produces righteousness where the Law of Moses fails because it addresses motives, not just effects. Followers will keep their eyes on the prize of heaven. They will not only limit themselves to a “tooth for a tooth” but forswear revenge altogether. They will not only avoid adultery but refrain from looking lustfully. They will not only perform righteous acts but do so in private to assure purity of intention. Observing the New Law means placing ourselves in God’s fortress of rock. Come fire, hurricanes, earthquakes, or high water, God will keep us safe.
Wednesday, December 2, 2004
Wednesday of the First Week in Advent
(Isaiah 25:6-10, Matthew 15:29-37)
Italians have a custom of eating a festive supper on Christmas Eve. It is meatless, to be sure, in honor of the ancient fast on the day before the celebration of the Lord’s coming. But it is hardly penitential. White wine is first served with the pasta and marinera sauce. A hearty red wine follows for the fish entrée. The menu goes on and on ending only with all partakers more than satisfied. The feast resembles the Lord’s promise announced by Isaiah in the first reading today.
God wants to console His people. He promises them that the punishment for their inequity will end in glory. They will forget about destruction and death as they again come to the mountain of the Lord. As the Lord once provided them more than enough manna in the desert so will He throw a much more lavish banquet as they return to Him.
The gospel story of the multiplication of the loaves and fish shows a fulfillment of Isaiah’s prophecy. Jesus takes compassion on the people who follow him. Nothing is mentioned of rich foods or choice wines, but for people who are really hungry a meal of bread and fish will seem like the buffet brunch at the Ritz-Carlton. The people, it should be noted, do not go to Jesus for food but to learn God’s ways. They are more than satisfied. Jesus feeds their bodies as well as their souls.
(Isaiah 25:6-10, Matthew 15:29-37)
Italians have a custom of eating a festive supper on Christmas Eve. It is meatless, to be sure, in honor of the ancient fast on the day before the celebration of the Lord’s coming. But it is hardly penitential. White wine is first served with the pasta and marinera sauce. A hearty red wine follows for the fish entrée. The menu goes on and on ending only with all partakers more than satisfied. The feast resembles the Lord’s promise announced by Isaiah in the first reading today.
God wants to console His people. He promises them that the punishment for their inequity will end in glory. They will forget about destruction and death as they again come to the mountain of the Lord. As the Lord once provided them more than enough manna in the desert so will He throw a much more lavish banquet as they return to Him.
The gospel story of the multiplication of the loaves and fish shows a fulfillment of Isaiah’s prophecy. Jesus takes compassion on the people who follow him. Nothing is mentioned of rich foods or choice wines, but for people who are really hungry a meal of bread and fish will seem like the buffet brunch at the Ritz-Carlton. The people, it should be noted, do not go to Jesus for food but to learn God’s ways. They are more than satisfied. Jesus feeds their bodies as well as their souls.
Tuesday, December 1, 2009
Tuesday of the First Week in Advent
(Isaiah 11:1-10; Luke 10:21-24)
A friend says that she can no longer watch nature films on television. Viewing the story of a killer whale chasing a smaller whale and her calf for hundreds of miles before it separated the two and made its kill was so jarring an experience that now she dreads the sight of animals preying on one another.
We may think that original sin has caused alienation between humans and God and among other humans, but the transgression has even wider effect. The sin of Adam and Eve is said to have imperiled relationships among animals as well, indeed, throughout the whole of creation. For this reason Paul will tell the church in Roman, “...creation waits with eager expectation the revelation of the children of God” (Rom 8:19).
In the first reading the prophet Isaiah strikingly illustrates how the alienation is about to end. A ruler shall come from the line of King David who will restore original justice. He will cast out evil and lift up the oppressed. His actions will teach everyone knowledge of the Lord, the lack of which characterizes the present state of universal victimization. Proof of the new reign of justice will be found in the most vicious and the most defenseless of animals coexisting in peace. We see this prophecy’s fulfillment in Jesus Christ. As the gospel indicates, he brings knowledge of God the Father to all who care to listen. He humbles the arrogant and lifts up the lowly. When he returns in glory, peace will reign everywhere.
(Isaiah 11:1-10; Luke 10:21-24)
A friend says that she can no longer watch nature films on television. Viewing the story of a killer whale chasing a smaller whale and her calf for hundreds of miles before it separated the two and made its kill was so jarring an experience that now she dreads the sight of animals preying on one another.
We may think that original sin has caused alienation between humans and God and among other humans, but the transgression has even wider effect. The sin of Adam and Eve is said to have imperiled relationships among animals as well, indeed, throughout the whole of creation. For this reason Paul will tell the church in Roman, “...creation waits with eager expectation the revelation of the children of God” (Rom 8:19).
In the first reading the prophet Isaiah strikingly illustrates how the alienation is about to end. A ruler shall come from the line of King David who will restore original justice. He will cast out evil and lift up the oppressed. His actions will teach everyone knowledge of the Lord, the lack of which characterizes the present state of universal victimization. Proof of the new reign of justice will be found in the most vicious and the most defenseless of animals coexisting in peace. We see this prophecy’s fulfillment in Jesus Christ. As the gospel indicates, he brings knowledge of God the Father to all who care to listen. He humbles the arrogant and lifts up the lowly. When he returns in glory, peace will reign everywhere.
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