Wednesday of the Second Week of Advent
(Isaiah 40:25-31; Matthew 11:28-30)
In the 1960s an Episcopalian priest wrote a popular prayer book entitled Are You Running with Me, Jesus? Evidently the author felt more pressured by the demands Jesus seems to make than relieved by the rest Jesus offers in the gospel today. Therefore, he had to ask Jesus’ assistance in fulfilling his ministry.
Of course, we can count on Jesus to help us and should go to him in need. However, it is possible that we make too much of our own efforts and fail to find the comfort that Jesus offers us in his love. Often we can allow others to do the work that we arrogantly see only ourselves capable of performing. Also, it is possible to give more effective witness to Christ by retreating in prayer for a regular period everyday than by constant motion in meeting needs. Some of the most accomplished religious leaders of our times – including Mother Teresa of Calcutta and Pope John Paul II – have seen their success in ministry flowing out of daily meditative prayer.
In his book on Jesus, Pope Benedict underscores this truth by claiming that in inviting others to find rest in himself, Jesus is proclaiming himself to be the Sabbath. But his Sabbath goes far beyond the relief we may experience on Sunday. He provides not just temporary relief from work but permanent release from anxiety. Jesus also puts a yoke on us: we are to love others with the same care and joy that he has for us. In this way, we place ourselves in an environment of goodness which, as Jesus claims, is easy and light to bear.
Tuesday, December 8, 2009
Solemnity of the Immaculate Conception of the Blessed Virgin Mary
(Genesis 3:9-15.20; Ephesians 1:3-6.11-12; Luke 1:26-38)
At an interview for a job with the Church a young woman was asked what the Immaculate Conception means. The woman hesitated before answering and then sputtered the common misconception which many who should know better think.
The Immaculate Conception, of course, refers to the special dispensation from original sin which Christ’s paschal victory won for his mother. It means that sin never touched Mary from the moment of conception to her last breath on earth. It seems to be an exaggeration to say that she never knew the effects of sin. After all, she witnessed the terrible price that sin exacted from her son Jesus. But we may presume that at Jesus’ death her sorrow was not tinged by self-pity, as ours often is, or by contempt for Jesus’ executors.
In the polemics over the years about Mary’s Immaculate Conception Christians, both Catholic and Protestant, sometimes lose sight of the fact that Mary’s special grace is but an extension of every baptized person’s. Through Christ’s grace Mary never sinned, and through it Christians have their sins forgiven. Rather than contending over theological distinctions, Protestants as well as Catholics should seek to emulate Mary’s desire to have God’s will carried out in her.
(Genesis 3:9-15.20; Ephesians 1:3-6.11-12; Luke 1:26-38)
At an interview for a job with the Church a young woman was asked what the Immaculate Conception means. The woman hesitated before answering and then sputtered the common misconception which many who should know better think.
The Immaculate Conception, of course, refers to the special dispensation from original sin which Christ’s paschal victory won for his mother. It means that sin never touched Mary from the moment of conception to her last breath on earth. It seems to be an exaggeration to say that she never knew the effects of sin. After all, she witnessed the terrible price that sin exacted from her son Jesus. But we may presume that at Jesus’ death her sorrow was not tinged by self-pity, as ours often is, or by contempt for Jesus’ executors.
In the polemics over the years about Mary’s Immaculate Conception Christians, both Catholic and Protestant, sometimes lose sight of the fact that Mary’s special grace is but an extension of every baptized person’s. Through Christ’s grace Mary never sinned, and through it Christians have their sins forgiven. Rather than contending over theological distinctions, Protestants as well as Catholics should seek to emulate Mary’s desire to have God’s will carried out in her.
Monday, December 7, 2009
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.
(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.
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