The Feast of the Presentation of the Lord
(Malachi3:1-4; Hebrews 2:14-18; Luke 2:22-40)
We will find the gospel today as typically Lucan in at least three ways. First, it highlights the Jewish background of Jesus. Not only are Mary and Joseph observing Jewish religious law, but also Simeon and Anna seem to be lifted off the pages of the Old Testament. With Simeon’s prophecy that Jesus is destined for the rise and fall of many in Israel, we see a narrative featuring both the Law and the Prophets.
Second, a small but significant characteristic of Luke is his gender inclusiveness. He cannot help include Elizabeth along with Zachariah in his birth account of John the Baptist. Later on, he will tell of the women disciples (although he does not use that term) of Jesus. When the Lucan Jesus tells the parable of the happiness of the shepherd who discovers the lost sheep, he will also tell of the joy of the housewife who finds the lost coin in her house. In the passage today Luke pairs the prophetess Anna with the holy man Simeon as similarly jubilant to witness the coming of the redemption of Israel.
But most important, of course, is the way Luke sees Jesus. He embodies the fulfillment of Isaiah’s prophecy of Israel being a light to the nations. Likewise, he brings peace wherever he goes, in this case to the faithful Simeon who has waited for decades for the Messiah. But the light and peace that Jesus brings does not come without great cost. Jesus is “a sign that will be contradicted,” that is, he will be opposed and indeed martyred in the completion of his mission.
Monday, February 1, 2010
Monday of the Fourth Week in Ordinary Time
II Samuel 15:13-14.30.16:5-13; Mark 5:1-20)
When we think of power, perhaps we conjure images of a nuclear explosion in which a fistful of fissionable material produces a mountainous cloud of gases and dirt of temperatures rivaling the sun’s surface. We might, as well, picture Jesus driving out the demons in the gospel story today. A man, whom no chain could hold down because of the fury of demons that possess him, is tranquilized at the word of Jesus. Meanwhile, the demons show themselves to be so numerous and so forceful that they take hold of a herd of swine and fling them into the sea.
This gospel portrait shows Jesus as more than powerful. He is also, quite surprisingly after such a display of force, demurring and thoughtful. When the people out of fear ask Jesus to leave their area, he concedes to their wish. But when the dispossessed man wants to go with him, Jesus thinks it best that he stay behind to tell his family of the goodness of the Lord. No reason is given for the rejection, but we might speculate that the time is not ripe for non-Jews to join Jesus’ mission.
The story relates that Jesus is truly extraordinary – powerful yet restrained, on a mission yet reflective. Read at mass, it begs that we consider his presence to us this day. We can count on him to provide strength to take on challenges as well as good sense to think through what we are doing. His companionship ensures that we will respect all whom we meet and help those who stand in need.
II Samuel 15:13-14.30.16:5-13; Mark 5:1-20)
When we think of power, perhaps we conjure images of a nuclear explosion in which a fistful of fissionable material produces a mountainous cloud of gases and dirt of temperatures rivaling the sun’s surface. We might, as well, picture Jesus driving out the demons in the gospel story today. A man, whom no chain could hold down because of the fury of demons that possess him, is tranquilized at the word of Jesus. Meanwhile, the demons show themselves to be so numerous and so forceful that they take hold of a herd of swine and fling them into the sea.
This gospel portrait shows Jesus as more than powerful. He is also, quite surprisingly after such a display of force, demurring and thoughtful. When the people out of fear ask Jesus to leave their area, he concedes to their wish. But when the dispossessed man wants to go with him, Jesus thinks it best that he stay behind to tell his family of the goodness of the Lord. No reason is given for the rejection, but we might speculate that the time is not ripe for non-Jews to join Jesus’ mission.
The story relates that Jesus is truly extraordinary – powerful yet restrained, on a mission yet reflective. Read at mass, it begs that we consider his presence to us this day. We can count on him to provide strength to take on challenges as well as good sense to think through what we are doing. His companionship ensures that we will respect all whom we meet and help those who stand in need.
Friday, January 29, 2010
Friday of the Third Week in Ordinary Time
(II Samuel 11:1-4a.5-10a.13-17; Mark 4:26-34)
The words, “I am pregnant,” can bring joy or misery depending on their context. When a young husband hears them, most likely his heart jumps with enthusiastic hope. But if they are spoken to a lecher like King David, they are wrought with misery and desperation. In order to hide his guilt, David has his paramour’s husband killed. Today, of course, it is easier to go after the defenseless child.
Behind the emotions lies the truth about sexual intercourse. As the Church never tires of teaching, intercourse contributes significantly to human welfare when performed between loving, married partners. Offspring ensure the evolving future of the earth and provide for fulfilling the mission of the Church. Offspring give parents reason for living righteously, to say nothing of the joy the subjects themselves realize for having been born. But carried out licentiously, intercourse disturbs the natural order scarring the perpetrators and jeopardizing the welfare of the progeny.
Surmounting the challenge posed by illicit sexual desires requires great fortitude. As we know from the tragedies of kings as majestic as David and of philosophers as wise as Aristotle, it is not readily achieved. But our remedy comes from the gospel. Planted deep within our souls, the word of God spreads to all parts of our being. It makes us a gracious as the mustard tree giving refuge to the birds. It strengthens us like wheat growing tall in the field to resist pestilent desires.
(II Samuel 11:1-4a.5-10a.13-17; Mark 4:26-34)
The words, “I am pregnant,” can bring joy or misery depending on their context. When a young husband hears them, most likely his heart jumps with enthusiastic hope. But if they are spoken to a lecher like King David, they are wrought with misery and desperation. In order to hide his guilt, David has his paramour’s husband killed. Today, of course, it is easier to go after the defenseless child.
Behind the emotions lies the truth about sexual intercourse. As the Church never tires of teaching, intercourse contributes significantly to human welfare when performed between loving, married partners. Offspring ensure the evolving future of the earth and provide for fulfilling the mission of the Church. Offspring give parents reason for living righteously, to say nothing of the joy the subjects themselves realize for having been born. But carried out licentiously, intercourse disturbs the natural order scarring the perpetrators and jeopardizing the welfare of the progeny.
Surmounting the challenge posed by illicit sexual desires requires great fortitude. As we know from the tragedies of kings as majestic as David and of philosophers as wise as Aristotle, it is not readily achieved. But our remedy comes from the gospel. Planted deep within our souls, the word of God spreads to all parts of our being. It makes us a gracious as the mustard tree giving refuge to the birds. It strengthens us like wheat growing tall in the field to resist pestilent desires.
Thursday, January 28, 2010
Memorial of St. Thomas Aquinas, doctor of the Church
(II Samuel 7:18-19.24-29; Mark 4:21-25)
It is said that when St. Thomas Aquinas finished his tract on the Eucharist in the Summa Theologiae, Christ appeared to him. The Lord reportedly said, “Thomas, you have written well of me. What would you like in return?” Aquinas answered, “Nothing but you, O Lord.”
Thomas’ desire to be united with Jesus shows an appreciation of the gospel passage today. The lamp that is to be placed on a lamp stand and the word that is to be heard are none other than Jesus himself. Thomas made knowing the Lord his quest in life. Encyclopedias will describe him as a theologian and philosopher. These labels are certainly valid, but they belie the fact that as an academic the only title that Thomas Aquinas ever carried was professor of Scripture. He knew God’s holy word thoroughly, commented on it (or him!) prodigiously, and lived it implicitly.
(II Samuel 7:18-19.24-29; Mark 4:21-25)
It is said that when St. Thomas Aquinas finished his tract on the Eucharist in the Summa Theologiae, Christ appeared to him. The Lord reportedly said, “Thomas, you have written well of me. What would you like in return?” Aquinas answered, “Nothing but you, O Lord.”
Thomas’ desire to be united with Jesus shows an appreciation of the gospel passage today. The lamp that is to be placed on a lamp stand and the word that is to be heard are none other than Jesus himself. Thomas made knowing the Lord his quest in life. Encyclopedias will describe him as a theologian and philosopher. These labels are certainly valid, but they belie the fact that as an academic the only title that Thomas Aquinas ever carried was professor of Scripture. He knew God’s holy word thoroughly, commented on it (or him!) prodigiously, and lived it implicitly.
Wednesday, January 27, 2010
Wednesday of the Third Week in Ordinary Time
(II Samuel 7:4-17; Mark 4:1-20)
We should note the casualness of the sower in Jesus’ parable today. He scatters the seed indiscriminately -- in the soil, on the roadside, amid rocks, and among thorns. “Why is he being so wasteful?” we might ask and conclude, “A careful farmer would take better aim.” But Jesus wants to make a point with his story. The sower represents God who deals out blessings on both the bad and good. It is not only those who love God enjoy life, have liberty, feel sunrays, and taste honey. Every human person to some degree experiences these benefits and many others. What distinguishes the good from the bad is often the response given to God’s bounty.
After telling the parable, Jesus receives a group of people inquiring about its meaning. They include disciples, whom we may understand as members of the Church, and others. Effectively they are asking, “Why is God so good?” Those who do not come forward take life for granted. Jesus likens them to the seed eaten up by the birds before it has a chance to sprout.
But not all who make inquiry about the gift will realize its fullness. There must be a deeper response than inquiry; there must be willingness to sacrifice oneself. For some, giving of themselves is too much trouble. They are the seed that falls on rocky ground and never becomes rooted. Others lose sight of God by mistaking creation for the Creator and giving all their attention to material wonders. They are the seed that falls among thorns. Finally, some seed produces abundant fruit. They respond generously to the gift of creation by caring for it on behalf of others.
(II Samuel 7:4-17; Mark 4:1-20)
We should note the casualness of the sower in Jesus’ parable today. He scatters the seed indiscriminately -- in the soil, on the roadside, amid rocks, and among thorns. “Why is he being so wasteful?” we might ask and conclude, “A careful farmer would take better aim.” But Jesus wants to make a point with his story. The sower represents God who deals out blessings on both the bad and good. It is not only those who love God enjoy life, have liberty, feel sunrays, and taste honey. Every human person to some degree experiences these benefits and many others. What distinguishes the good from the bad is often the response given to God’s bounty.
After telling the parable, Jesus receives a group of people inquiring about its meaning. They include disciples, whom we may understand as members of the Church, and others. Effectively they are asking, “Why is God so good?” Those who do not come forward take life for granted. Jesus likens them to the seed eaten up by the birds before it has a chance to sprout.
But not all who make inquiry about the gift will realize its fullness. There must be a deeper response than inquiry; there must be willingness to sacrifice oneself. For some, giving of themselves is too much trouble. They are the seed that falls on rocky ground and never becomes rooted. Others lose sight of God by mistaking creation for the Creator and giving all their attention to material wonders. They are the seed that falls among thorns. Finally, some seed produces abundant fruit. They respond generously to the gift of creation by caring for it on behalf of others.
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