Memorial of St. Josephat, bishop and martyr
(II John 4-9; Luke 17:26-37)
It may seem that those whom the presbyter John accuses in the first reading today of not believing that Jesus Christ came in the flesh are spiritualists who have little appetite for carnal pleasure. The truth is likely the opposite. They probably believe that Jesus’ enlightenment is psychological to the extent that it does not matter what they do with their bodies. So they indulge vigorously in sexual pleasure. Of course, as the presbyter points out, Jesus is fully human, his grace chastens the body as well as the soul, and his followers must discipline themselves.
One wonders if pastoral challenges change much over the centuries. Today also a few still believe that they can live a promiscuous life and be faithful Christians. One woman is quoted in a book on preaching that this is what Jesus means when he says that he comes to bring life in its fullness. But the Church teaches strongly and consistently that following Christ includes curbing sexual desire so that fulfillment comes not in pleasure but in sacrificing oneself for the good of others.
Thursday, November 11, 2010
Memorial of St. Martin of Tours
(Philemon 7-20; Luke 17:20-25)
The Letter to Philemon differs from other Pauline letters in the New Testament in several ways. It is the shortest of the letters – so short that the editor several centuries ago did not divide it into chapters. Also, it is the only canonical letter which all scholars agree was genuinely written by St. Paul directed to an individual. Finally, the letter involves one specific issue – the acceptance of Onesimus back into Philemon’s household. Despite its brevity and specificity, we are wise to consider this letter well because, as one scholar maintains, “Philemon’s problem” is “the problem of any believer.”
Onesimus is a runaway slave who Paul has instructed in the Christian faith. Now Paul is sending him back to his master with the appeal that he be accepted as “a brother.” What does he mean here? Paul is at least suggesting that that Philemon not punish Onesimus for his flight. He is also hinting that Philemon set Onesimus free. Of course, even the first request might create trouble for Philemon. Slaves’ misconduct was expected to be punished to deter further transgression of rules. And if Philemon were to set Onesimus free, his other slaves would likely beat the same path to Paul’s door so that they too might gain liberty.
Fortunately, the institution of slavery barely exists today. But still Christians are plagued by the dilemma of what to do when contemporary norms conflict with moral principles. Should we fight in a war that our government starts with a preemptive strike? Should we vote for a political candidate with many excellent credentials except that she legitimizes abortion? Should we shop at stores which do not give employees health insurance? Scripture provides us no easy answers to these questions just as Paul gives Philemon no clear directive. We should, however, search for the right thing to do just as Paul expects Philemon to consider Onesimus a brother.
(Philemon 7-20; Luke 17:20-25)
The Letter to Philemon differs from other Pauline letters in the New Testament in several ways. It is the shortest of the letters – so short that the editor several centuries ago did not divide it into chapters. Also, it is the only canonical letter which all scholars agree was genuinely written by St. Paul directed to an individual. Finally, the letter involves one specific issue – the acceptance of Onesimus back into Philemon’s household. Despite its brevity and specificity, we are wise to consider this letter well because, as one scholar maintains, “Philemon’s problem” is “the problem of any believer.”
Onesimus is a runaway slave who Paul has instructed in the Christian faith. Now Paul is sending him back to his master with the appeal that he be accepted as “a brother.” What does he mean here? Paul is at least suggesting that that Philemon not punish Onesimus for his flight. He is also hinting that Philemon set Onesimus free. Of course, even the first request might create trouble for Philemon. Slaves’ misconduct was expected to be punished to deter further transgression of rules. And if Philemon were to set Onesimus free, his other slaves would likely beat the same path to Paul’s door so that they too might gain liberty.
Fortunately, the institution of slavery barely exists today. But still Christians are plagued by the dilemma of what to do when contemporary norms conflict with moral principles. Should we fight in a war that our government starts with a preemptive strike? Should we vote for a political candidate with many excellent credentials except that she legitimizes abortion? Should we shop at stores which do not give employees health insurance? Scripture provides us no easy answers to these questions just as Paul gives Philemon no clear directive. We should, however, search for the right thing to do just as Paul expects Philemon to consider Onesimus a brother.
Wednesday, November 10, 2010
St. Leo the Great, pope and doctor of the Church
(Titus 1:1-9; Luke 17:11-19)
It is remarkable that the Letter to Titus has to remind the early Christians to obey state laws. We think of these men and women as so devout that they would never tell a lie much less steal a cow. Today we equate being Christian with being law-abiding although, unfortunately, wanton aberrations abound. There are also a few issues that have moved some contemporary Christians to civil disobedience.
Each year for that last twenty citizens led by a Catholic priest have protested the U.S. Army’s School of the Americas (SOA) located at Fort Benning, Georgia. Although the Army claims SOA trains Latin America military to be more ethical as well as more effective soldiers, it is also true that a couple of the most notorious thugs in recent hemispheric history have graduated from SOA. Protesters believe that the school needs to be shut down immediately. During the protests a contingent crosses a line defying a federal law.
Such crimes may be justified when the law itself is unjust. For example, when students during the Civil Rights crisis in the 1960s held sit-ins at all-white lunch counters, their violation of the law revealed the injustice of allowing public restaurants to discriminate along racial lines. However, it seems to be another case when protestors trespass on property prohibitive to everyone.
(Titus 1:1-9; Luke 17:11-19)
It is remarkable that the Letter to Titus has to remind the early Christians to obey state laws. We think of these men and women as so devout that they would never tell a lie much less steal a cow. Today we equate being Christian with being law-abiding although, unfortunately, wanton aberrations abound. There are also a few issues that have moved some contemporary Christians to civil disobedience.
Each year for that last twenty citizens led by a Catholic priest have protested the U.S. Army’s School of the Americas (SOA) located at Fort Benning, Georgia. Although the Army claims SOA trains Latin America military to be more ethical as well as more effective soldiers, it is also true that a couple of the most notorious thugs in recent hemispheric history have graduated from SOA. Protesters believe that the school needs to be shut down immediately. During the protests a contingent crosses a line defying a federal law.
Such crimes may be justified when the law itself is unjust. For example, when students during the Civil Rights crisis in the 1960s held sit-ins at all-white lunch counters, their violation of the law revealed the injustice of allowing public restaurants to discriminate along racial lines. However, it seems to be another case when protestors trespass on property prohibitive to everyone.
Tuesday, November 9, 2010
Feast of the Dedication of the Lateran Basilica in Rome
(Ezekiel 47:1-2.8-9.12; I Corinthians 3:9c-11.16-17; John 2:13-22)
We may wonder why the “Dedication of the Lateran Basilica” in Rome is recognized as an official feast day. Even more curious is the fact that when this feast falls on Sunday, it replaces the “Lord’s Day” liturgy. “Why is all this?” we ask. Answers are found in the truths that in honoring any church, we honor the Lord, and in celebrating the Lateran Basilica, the pope’s cathedral, we celebrate all Christian churches.
Throughout the New Testament we find interplay between Jesus, his disciples, and the places where they pray. As today’s gospel shows, Jesus identifies himself with the ancient Temple which enshrined the glory of God. Later in the same Gospel according to John he pronounces that the one who eats his body and drinks his blood has his life within her. St. Paul closes the circle by calling the community of Jesus’ disciples in Corinth a temple of God.
As Jesus offers us his life, we extend it to others. His temple, which we have become, has life-giving water to be shared for the healing and growth of all. We accomplish this by constant and fervent prayer, the purpose of a church building, and by acts of mercy, what Jesus did throughout his public life.
(Ezekiel 47:1-2.8-9.12; I Corinthians 3:9c-11.16-17; John 2:13-22)
We may wonder why the “Dedication of the Lateran Basilica” in Rome is recognized as an official feast day. Even more curious is the fact that when this feast falls on Sunday, it replaces the “Lord’s Day” liturgy. “Why is all this?” we ask. Answers are found in the truths that in honoring any church, we honor the Lord, and in celebrating the Lateran Basilica, the pope’s cathedral, we celebrate all Christian churches.
Throughout the New Testament we find interplay between Jesus, his disciples, and the places where they pray. As today’s gospel shows, Jesus identifies himself with the ancient Temple which enshrined the glory of God. Later in the same Gospel according to John he pronounces that the one who eats his body and drinks his blood has his life within her. St. Paul closes the circle by calling the community of Jesus’ disciples in Corinth a temple of God.
As Jesus offers us his life, we extend it to others. His temple, which we have become, has life-giving water to be shared for the healing and growth of all. We accomplish this by constant and fervent prayer, the purpose of a church building, and by acts of mercy, what Jesus did throughout his public life.
Monday, November 8, 2010
Monday of the Thirty-second Week in Ordinary Time
(Titus 1:1-9; Luke 17:1-6)
The fruit of the mulberry tree is hard to enjoy. It has a taste both sweet and tart, but more characteristically mulberries it lack substance. What is worse, it stains the hand that picks it and blotches the sidewalk if found on a city street. The mulberry tree gives little shade but sits like a mole on one’s face defying the beauty around it. It is no wonder that Jesus would suggest that it be rooted out and sent to the sea.
We might compare the mulberry tree to depression that casts a pall over most people at times and affects some gravely. Little good can be said of it also. It makes one cynical and anxious as it colors his world grey. It provokes sadness, cynicism and apathy which give rise to thoughts of self-destruction.
A worthwhile question is to what extent a depressed person is responsible for his behavior. Certainly depression will mitigate culpability, but it may be wise not to excuse oneself completely of wrong-doing when depressed. Rather, as Jesus advocates in this gospel reading, we should be as ready to repent of the malice we cause as we are to forgive those who offend us.
(Titus 1:1-9; Luke 17:1-6)
The fruit of the mulberry tree is hard to enjoy. It has a taste both sweet and tart, but more characteristically mulberries it lack substance. What is worse, it stains the hand that picks it and blotches the sidewalk if found on a city street. The mulberry tree gives little shade but sits like a mole on one’s face defying the beauty around it. It is no wonder that Jesus would suggest that it be rooted out and sent to the sea.
We might compare the mulberry tree to depression that casts a pall over most people at times and affects some gravely. Little good can be said of it also. It makes one cynical and anxious as it colors his world grey. It provokes sadness, cynicism and apathy which give rise to thoughts of self-destruction.
A worthwhile question is to what extent a depressed person is responsible for his behavior. Certainly depression will mitigate culpability, but it may be wise not to excuse oneself completely of wrong-doing when depressed. Rather, as Jesus advocates in this gospel reading, we should be as ready to repent of the malice we cause as we are to forgive those who offend us.
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