Tuesday of the Thirty-fourth Week in Ordinary Time
(Revelation 14:14-19; Luke 21:5-11)
After reading the famous judgment scene in Matthew 25, we might wonder, what’s wrong with goats? After all, Jesus never explains why they are used to describe the hell-bound who cared not for the needy. Similarly, we may ask why, in today’s first reading from Revelation, the grape crop is cut and burned while the first fruit harvested is apparently stored and cherished. Nothing is said about the grapes tasting bitter or containing poison.
Perhaps, however, there is something about grapes that intimates corruption. The reading says that the harvested grapes are ripe, that is fully mature – big, round, and juicy. They look nutritious but have little body to provide sustenance. We can think of vain people who would deceive others to consider themselves as more accomplished than they are in reality. Some years ago, for example, the newly hired coach at Notre Dame had to resign for lying on his resume.
Judgment scenes in the Scriptures are notoriously severe. We pray that when we go before the bench, God might forgive our shortcomings as well as those of loved ones. Yet it would be presumptuous to think that we might lie and bluff our way past the just judge that God is. Instead, let us make a habit now of speaking little of ourselves and regarding others, as St. Paul admonishes, as our betters.
Monday, November 22, 2010
Memorial of Saint Cecilia, virgin and martyr
(Revelation 14:1-3.4b-5; Luke 21:1-4)
Pope Benedict has written that sacred music makes its hearers aware of the glory of God. But what makes music sacred? Certainly sacredness in this sense means more than its being played in church for sometimes we hear music there that belongs more to a rock concert. One commentator on Benedict’s statement writes that sacred music gives us a sense of eternity by the use of counterpoint to attune our ears to a higher order of time.
Musical theory may be beyond most of us, but all of us can feel the grandeur of the “Hallelujah” chorus. Such music inspires us to transcend base desires so that we might sing God’s praises with the choir. It recognizes that God both supplies us the wherewithal to overcome sin and judges us if we squander His graces.
Today we celebrate the patron of sacred music, St. Cecilia, a Roman martyr of the second or third century. Coincidentally, the first reading describes sacred music descending from heaven. It thunders like a thousand-pipe organ with all stops released. But the tune cannot be easily joined. Not a fine ear, but a pure heart is necessary to sing along. The Book of Revelation is urging us to lead righteous lives if we hope to sing with the saints. It urges us to follow the teaching of the Lamb of God who is Christ.
(Revelation 14:1-3.4b-5; Luke 21:1-4)
Pope Benedict has written that sacred music makes its hearers aware of the glory of God. But what makes music sacred? Certainly sacredness in this sense means more than its being played in church for sometimes we hear music there that belongs more to a rock concert. One commentator on Benedict’s statement writes that sacred music gives us a sense of eternity by the use of counterpoint to attune our ears to a higher order of time.
Musical theory may be beyond most of us, but all of us can feel the grandeur of the “Hallelujah” chorus. Such music inspires us to transcend base desires so that we might sing God’s praises with the choir. It recognizes that God both supplies us the wherewithal to overcome sin and judges us if we squander His graces.
Today we celebrate the patron of sacred music, St. Cecilia, a Roman martyr of the second or third century. Coincidentally, the first reading describes sacred music descending from heaven. It thunders like a thousand-pipe organ with all stops released. But the tune cannot be easily joined. Not a fine ear, but a pure heart is necessary to sing along. The Book of Revelation is urging us to lead righteous lives if we hope to sing with the saints. It urges us to follow the teaching of the Lamb of God who is Christ.
Friday, November 19, 2010
Friday of the Thirty-third Week in Ordinary Time
(Revelation 10:8-11; Luke 19:45-48)
Franz Jӓgerstӓtter died at the hands of the Nazis toward the end of World War II. He was an ordinary farmer with a wife and three daughters until war broke out and he was called to fight in the German army. He knew that the Nazis were thugs and took his stand as a conscientious objector. For a while he was allowed to maintain his neutrality, but by 1943 the Nazis would no longer tolerate his resistance. They tried him for sedition and summarily beheaded him. Jӓgerstӓtter defended his position before critics who told him to think of his family. Before his death, he wrote, “I cannot believe that, just because one has a wife and children, a man is free to offend God."
In the first reading, Presbyter John conveys how Jӓgerstӓtter felt before the guillotine ended his life. John says that a prophet announces God’s will with euphoria. It is indeed a privilege to speak the word of God. But words have meaning, and actions have consequences. To preach the word of God, a prophet needs courage. Some will rightly judge him or her on the basis of fidelity to the preached message. Others ignominiously persecute the prophet because the truth he or she speaks constrains their will to do as they please.
Although Jӓgerstӓtter made the ultimate sacrifice for his faith, his story actually has a sweet ending. In 2007 he was beatified by the Church. There was no call for a miracle to show Blessed Franz Jӓgerstӓtter’s sanctity because the farmer-war resister was declared a martyr of the faith.
(Revelation 10:8-11; Luke 19:45-48)
Franz Jӓgerstӓtter died at the hands of the Nazis toward the end of World War II. He was an ordinary farmer with a wife and three daughters until war broke out and he was called to fight in the German army. He knew that the Nazis were thugs and took his stand as a conscientious objector. For a while he was allowed to maintain his neutrality, but by 1943 the Nazis would no longer tolerate his resistance. They tried him for sedition and summarily beheaded him. Jӓgerstӓtter defended his position before critics who told him to think of his family. Before his death, he wrote, “I cannot believe that, just because one has a wife and children, a man is free to offend God."
In the first reading, Presbyter John conveys how Jӓgerstӓtter felt before the guillotine ended his life. John says that a prophet announces God’s will with euphoria. It is indeed a privilege to speak the word of God. But words have meaning, and actions have consequences. To preach the word of God, a prophet needs courage. Some will rightly judge him or her on the basis of fidelity to the preached message. Others ignominiously persecute the prophet because the truth he or she speaks constrains their will to do as they please.
Although Jӓgerstӓtter made the ultimate sacrifice for his faith, his story actually has a sweet ending. In 2007 he was beatified by the Church. There was no call for a miracle to show Blessed Franz Jӓgerstӓtter’s sanctity because the farmer-war resister was declared a martyr of the faith.
Thursday, November 18, 2010
Thursday of the Thirty-third Week of Ordinary Time
(Revelation 5:1-10; Luke 19:41-44)
The Marriage Encounter weekend includes two sessions entitled “Marriage in the Plan of the World” and “Marriage in the Plan of God.” The first describes marriage as a contract made to enhance the self until the relationship might interfere with individual fulfillment. The second shows marriage as a covenant in which the couple makes a permanent commitment to give of themselves for the good of each other. Since following the world’s ways only leads to disillusionment, people need to know the plan of God.
The scroll which the Almighty holds in His hand in the reading from Revelation is similarly His plan for the world. It likewise needs to be revealed so that people may attain happiness. But its revelation requires credibility that comes from giving perfect witness. Only the Almighty’s Son can do this, the one we know as Jesus Christ and pictured here as the “lamb of God.” Christ’s words, reinforced by his deeds, show us the primacy of self-sacrificing love. Without this revelation, life turns hollow or, at best, sours when evil raises hard questions.
Everyday we join the rest of creation in the hymn of praise to the lamb for undergoing the trial that reveals God’s plan. Now we can bear with injury knowing that God has something wonderful in mind for those who practice true love.
(Revelation 5:1-10; Luke 19:41-44)
The Marriage Encounter weekend includes two sessions entitled “Marriage in the Plan of the World” and “Marriage in the Plan of God.” The first describes marriage as a contract made to enhance the self until the relationship might interfere with individual fulfillment. The second shows marriage as a covenant in which the couple makes a permanent commitment to give of themselves for the good of each other. Since following the world’s ways only leads to disillusionment, people need to know the plan of God.
The scroll which the Almighty holds in His hand in the reading from Revelation is similarly His plan for the world. It likewise needs to be revealed so that people may attain happiness. But its revelation requires credibility that comes from giving perfect witness. Only the Almighty’s Son can do this, the one we know as Jesus Christ and pictured here as the “lamb of God.” Christ’s words, reinforced by his deeds, show us the primacy of self-sacrificing love. Without this revelation, life turns hollow or, at best, sours when evil raises hard questions.
Everyday we join the rest of creation in the hymn of praise to the lamb for undergoing the trial that reveals God’s plan. Now we can bear with injury knowing that God has something wonderful in mind for those who practice true love.
Wednesday, November 17, 2010
Memorial of Saint Elizabeth of Hungary
(Revelation 4:1-11; Luke 19:11-28)
Liturgy connects us with the mysteries of salvation so that we might participate in their splendor. The Eucharistic liturgy, for example, enables us to experience Jesus’ death and resurrection as if we were there when they took place. It is more efficacious than a dramatization because we actually take part in the action. The passage from the Book of Revelation today shows the liturgy of the heavens with all creation giving glory to God.
The Almighty sits on a throne sparkling like jewels. The twenty-four elders enthroned around the Him represent the twelve tribes of Israel and the twelve apostles. Their white garments indicate their faithfulness and their golden crowns victory over their oppressors. The four living creatures are traditionally associated with the four evangelists, but their symbolism goes deeper. They represent the range of creation harmoniously praising God.
The liturgy here closes the first part of the Book of Revelation. Seven letters describing the strengths and weaknesses of Christian churches under persecution have been read. Although the persecution will continue, the liturgy assures a victorious outcome. The purpose of the service is to encourage the churches to keep the faith despite persecution. We today find hope in the message for the persecution continues. Whether we are menaced by bombs like the Christians of Iraq or by our personal desires taking us beyond the boundaries of the good, we want to continue living what we believe. The assured end will make our efforts worthwhile.
(Revelation 4:1-11; Luke 19:11-28)
Liturgy connects us with the mysteries of salvation so that we might participate in their splendor. The Eucharistic liturgy, for example, enables us to experience Jesus’ death and resurrection as if we were there when they took place. It is more efficacious than a dramatization because we actually take part in the action. The passage from the Book of Revelation today shows the liturgy of the heavens with all creation giving glory to God.
The Almighty sits on a throne sparkling like jewels. The twenty-four elders enthroned around the Him represent the twelve tribes of Israel and the twelve apostles. Their white garments indicate their faithfulness and their golden crowns victory over their oppressors. The four living creatures are traditionally associated with the four evangelists, but their symbolism goes deeper. They represent the range of creation harmoniously praising God.
The liturgy here closes the first part of the Book of Revelation. Seven letters describing the strengths and weaknesses of Christian churches under persecution have been read. Although the persecution will continue, the liturgy assures a victorious outcome. The purpose of the service is to encourage the churches to keep the faith despite persecution. We today find hope in the message for the persecution continues. Whether we are menaced by bombs like the Christians of Iraq or by our personal desires taking us beyond the boundaries of the good, we want to continue living what we believe. The assured end will make our efforts worthwhile.
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