Thursday of the Fourth Week in Ordinary Time
(I Kings 2:1-4.10-12; Mark 6:7-13)
St. Dominic founded the Order of Preachers as a response to a missionary necessity. Many people, especially in southern France, were attracted to Catharism, a religion that taught the dualism of matter and spirit. What is spiritual, the Catharists believed, is good and what is material is evil. Fine food, drink, even sex between married partners were eschewed. Truth and goodness were to be embraced. For all the abuse that people make of material things we can see how Catharist ideas would have appeal among simple people.
Monks galloping on horses from well-endowed estates had little success in checking the Catharist distortion. Their near betrayal of poverty seemed only to confirm what the dualists were teaching. Dominic dreamed of a different tact. He would form a group of men who would beg for the food they ate and go on foot – two by two -- to preach truth to the people. Actually much of Dominic’s program is based on today’s gospel. Jesus sends his disciples out with the same scarcity of physical resources – “no food, no sack, no money in their belts.” However, they go forth with spiritual power to cast out demons and to cure the sick. Their effect, as we shall read in Saturday’s mass, is considerable.
These stories challenge us to re-examine our lives. They make us ask if our possessions might not give a counter-message concerning what we treasure most. More than that, they urge us to seek spiritual values – truth, beauty, and goodness -- before material goods and to find satisfaction in doing the Lord’s work.
Wedensday, February 3. 2010
Wednesday of the Fourth Week in Ordinary Time
(II Samuel 24:2.9-17; Mark 6:1-6)
Once when he was President, Ronald Reagan’s entourage brought bottled water from the United States to Mexico on a diplomatic mission. The Mexicans were insulted. They thought something like, “Could the President’s staff not trust us to supply our distinguished guests with safe drinking water?” Perhaps this anecdote illumines David’s offense against God in taking a census of his people. At first hearing we may ask, “Is it not prudent for a king to know how many troops he has to fight with and how many people he must protect?” Maybe, but Israel has always been God’s trusteeship. So, God perceives the census as a display of distrust in His providence and knows that David, of all people, realizes this.
Significantly, David recognizes his error and repents. Putting himself at God’s mercy and not human capriciousness shows that he does trust God more than any man or woman. Wisdom dictates that we, as well, make God our first and last refuge. Before we calculate how we are to meet the challenges we face, we should turn to God for assistance. Hopefully, we will beseech Him also on our last day saying, “Lord, have mercy.”
(II Samuel 24:2.9-17; Mark 6:1-6)
Once when he was President, Ronald Reagan’s entourage brought bottled water from the United States to Mexico on a diplomatic mission. The Mexicans were insulted. They thought something like, “Could the President’s staff not trust us to supply our distinguished guests with safe drinking water?” Perhaps this anecdote illumines David’s offense against God in taking a census of his people. At first hearing we may ask, “Is it not prudent for a king to know how many troops he has to fight with and how many people he must protect?” Maybe, but Israel has always been God’s trusteeship. So, God perceives the census as a display of distrust in His providence and knows that David, of all people, realizes this.
Significantly, David recognizes his error and repents. Putting himself at God’s mercy and not human capriciousness shows that he does trust God more than any man or woman. Wisdom dictates that we, as well, make God our first and last refuge. Before we calculate how we are to meet the challenges we face, we should turn to God for assistance. Hopefully, we will beseech Him also on our last day saying, “Lord, have mercy.”
Tuesday, February 2, 2010
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.
(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.
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