Thursday of the Thirteenth Week in Ordinary Time
(Amos 7: 10-17; Matthew 9:1-8)
The way Amos rants against injustice one might think that Israel was the most decadent of all the nations in history. But it has been noted that his prophecy falls at a time of peace and prosperity and, presumably, some care for neighbor. We might say that greed and hatred are not necessarily prominent in Israel as they are built into all social structures with as much frequency as the corner store. In Latin America today, for example, after generations of naming the problem, political corruption is growing exponentially. A recent seminar in Ecuador notes that the increased corruption has its roots in the drug trade and the desire of politicians to assure their reelections.
As he indicates in the first reading, Amos is not thrilled about denouncing injustice. He was a simple farmer and shepherd until the Lord called him to warn the northern kingdom of its sins. Now he has no choice but to preach as God directs him. The man’s lot induces our pity as even the priests of the land find his message overbearing.
Eventually, Jesus will come to hack at the root of sin. The gospel today, of course, relates how he forgives sin. His absolution is not meant as only the removal of an external blotch. Much more wonderfully, he provides the grace that leads those whom he touches beyond sin into the community of righteousness. There may still be need for prophets in this community, but we should be able to note some progress against corruption and other injustices.
Wednesday, June 30, 2010
Wednesday of the Thirteenth Week in Ordinary Time
(Amos 5:14-15.21-24; Matthew 8:28-34)
In The Good Earth, Pearl Buck’s classic novel of pre-revolutionary China, the protagonist has a brief encounter with Christianity. Having gone to the city to escape the famine that consumed the countryside, Wang Lung is handed a picture of the crucified Christ. He is fascinated by the image but has no time to inquire into who the crucified one is. Struggling to eek out a living for his family, Want Lung feels impelled to continue working.
The situation of the people of Gadarene town on the outskirts of which Jesus casts out demons in today’s gospel seems little different from that of the Chinese peasant. Charged by Jesus to leave two wild men, the demons possess a herd of pigs whom they send hurling into the sea. We might expect the people to welcome Jesus for saving two men from a fate worse than Alzheimer’s. But as practical people, they weigh their loss of property as greater than the benefit of having two men restored to their senses and ask Jesus to leave before he causes more financial woe. The people seem curious about who Jesus is and respectful of his powers; nevertheless, they forego any message he might have for them.
It is as easy for us to get caught up with business – even Church business – that we ignore what Jesus has to offer us. It certainly requires patience to listen to his words as they come through the gospel, especially in our world of a ten thousand distractions. We can also be sure his message will demand some sacrifice on our part. But when we open our mind and heart to him, Jesus invariably brings us the tranquility of spirit which the former wild men of the Gadarene territory now possess.
(Amos 5:14-15.21-24; Matthew 8:28-34)
In The Good Earth, Pearl Buck’s classic novel of pre-revolutionary China, the protagonist has a brief encounter with Christianity. Having gone to the city to escape the famine that consumed the countryside, Wang Lung is handed a picture of the crucified Christ. He is fascinated by the image but has no time to inquire into who the crucified one is. Struggling to eek out a living for his family, Want Lung feels impelled to continue working.
The situation of the people of Gadarene town on the outskirts of which Jesus casts out demons in today’s gospel seems little different from that of the Chinese peasant. Charged by Jesus to leave two wild men, the demons possess a herd of pigs whom they send hurling into the sea. We might expect the people to welcome Jesus for saving two men from a fate worse than Alzheimer’s. But as practical people, they weigh their loss of property as greater than the benefit of having two men restored to their senses and ask Jesus to leave before he causes more financial woe. The people seem curious about who Jesus is and respectful of his powers; nevertheless, they forego any message he might have for them.
It is as easy for us to get caught up with business – even Church business – that we ignore what Jesus has to offer us. It certainly requires patience to listen to his words as they come through the gospel, especially in our world of a ten thousand distractions. We can also be sure his message will demand some sacrifice on our part. But when we open our mind and heart to him, Jesus invariably brings us the tranquility of spirit which the former wild men of the Gadarene territory now possess.
Tuesday, June 29, 2010
The Solemnity of Saints Peter and Paul, Apostles
(Acts 12:1-11; II Timothy 4:6-8.17-18; Matthew 16:13-19)
We prefer to think of the Church as a community of believers and a sign of God’s presence in the world than as an institution. But because it has laws, customs, and lands, the Church has been able to thrive through the centuries. The institution, of course, is headquartered in Rome where Saints Peter and Paul came to facilitate the evangelization of the world.
Rome, especially in the first century, is unlike any other city. Romans are practical people and ancient Romans were consummate lawyers and engineers as well. Their aptitude for organization, which they lent to the Church, and their excellent roads enabled Christianity to flourish. Part of the genius of both Peter and Paul was to take advantage of all the benefits that the “Eternal City” offered.
Today, the Solemnity of Sts. Peter and Paul, the people of Rome have a holiday while Catholics around the world have opportunity to contemplate the authority of the pope, the bishop of Rome. Like Peter he is the symbol of unity of the Church. Like Paul he has the commission to assure the spread of the gospel, especially to pagan nations. With men of great holiness and wisdom serving as popes over the past century, we also have added reason to celebrate today with Romans.
(Acts 12:1-11; II Timothy 4:6-8.17-18; Matthew 16:13-19)
We prefer to think of the Church as a community of believers and a sign of God’s presence in the world than as an institution. But because it has laws, customs, and lands, the Church has been able to thrive through the centuries. The institution, of course, is headquartered in Rome where Saints Peter and Paul came to facilitate the evangelization of the world.
Rome, especially in the first century, is unlike any other city. Romans are practical people and ancient Romans were consummate lawyers and engineers as well. Their aptitude for organization, which they lent to the Church, and their excellent roads enabled Christianity to flourish. Part of the genius of both Peter and Paul was to take advantage of all the benefits that the “Eternal City” offered.
Today, the Solemnity of Sts. Peter and Paul, the people of Rome have a holiday while Catholics around the world have opportunity to contemplate the authority of the pope, the bishop of Rome. Like Peter he is the symbol of unity of the Church. Like Paul he has the commission to assure the spread of the gospel, especially to pagan nations. With men of great holiness and wisdom serving as popes over the past century, we also have added reason to celebrate today with Romans.
Monday, June 28, 2010
Memorial of St. Ireneus, martyr
(Amos 2:6-10.13-16; Matthew 8:18-22)
“It’s the song the whole world over;
It’s the poor, what get the blame;
It’s the rich, what get the curry.
Ain’t it all a blooming shame.”
This folksong would have been as valid in the prophet Amos’ day just as it is in our own. Amos is outraged at the crimes he finds taking place in Samaria, the Northern Kingdom of Israel. He sees good men being sold into slavery as if they were cheap footwear (“a pair of sandals”) and peasants’ land being expropriated while they are “trampled into the dust.” The list goes on. In fact, Amos’ seeming impreciseness (“For three crimes of Israel and for four”) is just another way of saying “many.”
It is tempting to overlook this reading as prophetic rant and to proceed to Jesus’ more curious words, “the Son of Man has nowhere to rest his head.” But such dismissal would ignore the very reason of Jesus’ urgency. He comes to restore righteousness not only to Israel but to the whole world. He provides both the clarity of mind and the strength of will to live justly, not only in his day but also in ours.
(Amos 2:6-10.13-16; Matthew 8:18-22)
“It’s the song the whole world over;
It’s the poor, what get the blame;
It’s the rich, what get the curry.
Ain’t it all a blooming shame.”
This folksong would have been as valid in the prophet Amos’ day just as it is in our own. Amos is outraged at the crimes he finds taking place in Samaria, the Northern Kingdom of Israel. He sees good men being sold into slavery as if they were cheap footwear (“a pair of sandals”) and peasants’ land being expropriated while they are “trampled into the dust.” The list goes on. In fact, Amos’ seeming impreciseness (“For three crimes of Israel and for four”) is just another way of saying “many.”
It is tempting to overlook this reading as prophetic rant and to proceed to Jesus’ more curious words, “the Son of Man has nowhere to rest his head.” But such dismissal would ignore the very reason of Jesus’ urgency. He comes to restore righteousness not only to Israel but to the whole world. He provides both the clarity of mind and the strength of will to live justly, not only in his day but also in ours.
Friday, June 25, 2010
Friday of the Twelfth Week in Ordinary Time
(II Kings 25:1-12; Matthew 8:1-4)
We often think of pariah as describing the untouchables of the Indian caste system. The actual term, however, is dalit. Some Hindus evidently consider dalits as not having been formed from any of the body parts of their deities. Dalits include leather workers, street cleaners, landless peasants, and people from a host of other humble professions. Discrimination against dalits in India has largely disappeared in urban areas and in the public sphere. But it still exists in rural areas where dalits may be prohibited from sitting in eating places and using water sources.
In the gospel Jesus meets a dalit of his time and place. Lepers were so feared among ancient Jews that they were banished from populated areas and in rural areas had to wear a bell to warn others of their coming. Yet Jesus shows no fear of the leper who encounters him as he descends the mountain of his famous sermon. Showing what it means to treat others as he would be treated, he touches the untouchable and cures him of leprosy.
We still have dalits in western society. Twenty years ago people were often afraid to touch AIDS patients. In some locales today the undocumented may be resented with the animus felt for dalits in rural India. Alzheimer patients and, often enough, elderly living in nursing homes suffer such neglect that they may feel as if they lacked any relationship to divinity. Like Jesus we must remember to treat all these groups as we wish to be treated.
(II Kings 25:1-12; Matthew 8:1-4)
We often think of pariah as describing the untouchables of the Indian caste system. The actual term, however, is dalit. Some Hindus evidently consider dalits as not having been formed from any of the body parts of their deities. Dalits include leather workers, street cleaners, landless peasants, and people from a host of other humble professions. Discrimination against dalits in India has largely disappeared in urban areas and in the public sphere. But it still exists in rural areas where dalits may be prohibited from sitting in eating places and using water sources.
In the gospel Jesus meets a dalit of his time and place. Lepers were so feared among ancient Jews that they were banished from populated areas and in rural areas had to wear a bell to warn others of their coming. Yet Jesus shows no fear of the leper who encounters him as he descends the mountain of his famous sermon. Showing what it means to treat others as he would be treated, he touches the untouchable and cures him of leprosy.
We still have dalits in western society. Twenty years ago people were often afraid to touch AIDS patients. In some locales today the undocumented may be resented with the animus felt for dalits in rural India. Alzheimer patients and, often enough, elderly living in nursing homes suffer such neglect that they may feel as if they lacked any relationship to divinity. Like Jesus we must remember to treat all these groups as we wish to be treated.
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