Wednesday of the Third Week of Advent
(Isaiah 54:1-10; Luke 7:24-30)
John the Baptist sounds confused in regards to Jesus. He preached that the Messiah would come shovel in hand to burn evil-doers. But Jesus sits down with sinners to talk with them about the love of God. “What’s going on?” John seems to ask, “Are you the one who is to come?” The question is similar to what many today ask: “Is Jesus really our savior? Or perhaps we should put our faith in science to lead us to our heart’s desire?” Trusting in science would mean that we put personal welfare first. If they call us to lend a hand at the night shelter, we should refuse because of our need of a full night’s sleep. We would also support embryonic stem cell research for cures to threatening ailments even though it means the destruction of human life.
Jesus tells John’s emissaries to observe the works he has been performing. His healing of infirmities and casting of demons attest to his being sent from God. We followers of Christ note the best way of giving testimony to his Lordship is by caring for one another. It is not so important that we live fifty years or hundred as long as we pass our time in mutual affection. A young family demonstrated this truth in an adult education class. The father asked if he might bring into the class his daughter with cerebral palsy. The two younger sons stayed just outside the door and played by themselves. The mother explained during the course of the day that the girl becomes agitated only if she or her husband is not holding her. It’s a burden born in love. The family seems to have peace of heart because the younger siblings did not cause the slightest disruption although they were present for the full six hours of classes.
Tuesday, December 14, 2010
Saint John of the Cross, pastor and doctor of the Church
(Zephaniah 3:1-2, 9-13; Matthew 21:28-32)
The readings today speak of reform, a theme more appropriate to Lent than Advent. There is still time, the Church seems to be warning us, to turn our lives around before the Lord comes in judgment. Zephaniah, the prophet, describes how corrupt the people became with the image of pollution, which strikes a deep chord with our concern over the environment. Zephaniah continues with an account of a reformed people so innocent that even what we call a white lie makes them reel in reproach.
The gospel shows reform in motion. Jesus tells of two sons of whom the first son changes heart after rejecting his father’s command. The truly fortunate among us resemble this sibling when after spending youth in pursuit of pleasure, power, and prestige, wake up to the call to a life of gratitude and reciprocal service.
St. John of the Cross lived in the midst of reform. The sixteenth century, when John was born and died, was Spain’s glory moment on the world stage. It is easy to imagine corruption in religious orders once dedicated to poverty but re-conformed with the wealth of the age. By word and example John called his Carmelite brothers back to evangelical simplicity and as a result suffered the reaction of his detractors. Nevertheless, he continued preaching his message. Because of this resolve and also because of his peerless spiritual insights, John is recognized as one of the most illustrious Carmelites in history.
(Zephaniah 3:1-2, 9-13; Matthew 21:28-32)
The readings today speak of reform, a theme more appropriate to Lent than Advent. There is still time, the Church seems to be warning us, to turn our lives around before the Lord comes in judgment. Zephaniah, the prophet, describes how corrupt the people became with the image of pollution, which strikes a deep chord with our concern over the environment. Zephaniah continues with an account of a reformed people so innocent that even what we call a white lie makes them reel in reproach.
The gospel shows reform in motion. Jesus tells of two sons of whom the first son changes heart after rejecting his father’s command. The truly fortunate among us resemble this sibling when after spending youth in pursuit of pleasure, power, and prestige, wake up to the call to a life of gratitude and reciprocal service.
St. John of the Cross lived in the midst of reform. The sixteenth century, when John was born and died, was Spain’s glory moment on the world stage. It is easy to imagine corruption in religious orders once dedicated to poverty but re-conformed with the wealth of the age. By word and example John called his Carmelite brothers back to evangelical simplicity and as a result suffered the reaction of his detractors. Nevertheless, he continued preaching his message. Because of this resolve and also because of his peerless spiritual insights, John is recognized as one of the most illustrious Carmelites in history.
Monday, December 13, 2010
Memorial of Saint Lucy, virgin and martyr
(Numbers 24:2-7.15-17a; Matthew 21:23-27)
A paradox of Christmas is that its joy of Jesus’ birth cannot be celebrated without consideration of his brutal death. Not only does awareness of the crucifixion keep us from overdoing merry-making, more importantly it points us to the purpose of Christ’s coming. Matthew will shadow his Christmas narrative with the story of Herod’s merciless slaughter of babes. Luke will have Simeon tell Mary that her child will be the source of the fall of many and that she will be pierced by a sword. Jesus is born so that he might offer himself as a perfect sacrifice making up for all evil.
In today’s readings we receive a foretaste of the bittersweet Christmas celebration. The passage from Numbers reminds us of Matthew’s account of Jesus’ birth. The star which the holy man Balaam sees in the heaven anticipates the star which brings the magi from their homeland to Bethlehem. For us that star refers to Jesus whose passion is hinted at in the gospel. His adversaries in the discussion over the authority of his preaching, “the chief priests and elders of the people,” will pronounce together a little while later that Jesus deserves to die. In fact Jesus’ outwitting them in today’s passage provides part of the motive of the Jewish leaders’ condemnation.
The Church keeps Jesus’ birth in proper perspective by celebrating the feast of St. Stephen, the first martyr, on the day after Christmas. In that vein we should consider today’s memorial of St. Lucy, virgin and martyr. Before the change of calendars in the eighteenth century, Lucy’s feast coincided with the winter solstice. She was a light in darkness reminding us that God’s grace overcomes the most trying circumstances. With it people can even give their lives in testimony to Jesus being our Savior.
(Numbers 24:2-7.15-17a; Matthew 21:23-27)
A paradox of Christmas is that its joy of Jesus’ birth cannot be celebrated without consideration of his brutal death. Not only does awareness of the crucifixion keep us from overdoing merry-making, more importantly it points us to the purpose of Christ’s coming. Matthew will shadow his Christmas narrative with the story of Herod’s merciless slaughter of babes. Luke will have Simeon tell Mary that her child will be the source of the fall of many and that she will be pierced by a sword. Jesus is born so that he might offer himself as a perfect sacrifice making up for all evil.
In today’s readings we receive a foretaste of the bittersweet Christmas celebration. The passage from Numbers reminds us of Matthew’s account of Jesus’ birth. The star which the holy man Balaam sees in the heaven anticipates the star which brings the magi from their homeland to Bethlehem. For us that star refers to Jesus whose passion is hinted at in the gospel. His adversaries in the discussion over the authority of his preaching, “the chief priests and elders of the people,” will pronounce together a little while later that Jesus deserves to die. In fact Jesus’ outwitting them in today’s passage provides part of the motive of the Jewish leaders’ condemnation.
The Church keeps Jesus’ birth in proper perspective by celebrating the feast of St. Stephen, the first martyr, on the day after Christmas. In that vein we should consider today’s memorial of St. Lucy, virgin and martyr. Before the change of calendars in the eighteenth century, Lucy’s feast coincided with the winter solstice. She was a light in darkness reminding us that God’s grace overcomes the most trying circumstances. With it people can even give their lives in testimony to Jesus being our Savior.
Friday, December 10, 2010
Friday of the Second Week of Advent
(Isaiah 48:17-19; Matthew 11:16-19)
An age-old fable depicts a man who comes in from the cold and blows on his hands to warm them up. When the man is served a bowl of scalding soup, he blows on it to cool it down. The man is then shown the door because he is inconsistent. In a similar way the gospel today expresses the sad fact that the message of God’s kingdom is rejected because the first of its preachers, John the Baptist, is austere while the second, Jesus himself, is festive.
Both preachers call for repentance and proclaim the nearness of the kingdom. But there is a difference to what they are testifying. John’s sees God coming in wrath to punish those who do not act with justice. Jesus, on the other hand, envisions God coming with blessings for those take compassion and pursue reconciliation.
Although there is a similarity at the core, which of the two messages is truer? Jesus provides the clue to the answer when he says, “…wisdom is vindicated by her works.” His healings show that we are on target when we strive to love and forgive.
(Isaiah 48:17-19; Matthew 11:16-19)
An age-old fable depicts a man who comes in from the cold and blows on his hands to warm them up. When the man is served a bowl of scalding soup, he blows on it to cool it down. The man is then shown the door because he is inconsistent. In a similar way the gospel today expresses the sad fact that the message of God’s kingdom is rejected because the first of its preachers, John the Baptist, is austere while the second, Jesus himself, is festive.
Both preachers call for repentance and proclaim the nearness of the kingdom. But there is a difference to what they are testifying. John’s sees God coming in wrath to punish those who do not act with justice. Jesus, on the other hand, envisions God coming with blessings for those take compassion and pursue reconciliation.
Although there is a similarity at the core, which of the two messages is truer? Jesus provides the clue to the answer when he says, “…wisdom is vindicated by her works.” His healings show that we are on target when we strive to love and forgive.
Thursday, December 9, 2010
Thursday of the Second Week of Advent
(Isaiah 41:13-20; Matthew 11:11-15)
The venerable teacher had the peculiarity of calling his students “pinheads.” The adolescents under his tutelage, however, did not take offense. Indeed, they perked up at the appellation. In this way the people of Israel probably respond to Isaiah when he calls them “worm” and “maggot” in the first reading. The prophet’s message certainly should capture their attention. Not only does it promise rescue from captivity but also a first-class ticket home.
Early in the Gospel of Matthew, John the Baptist hurls similar insults as the prophet Isaiah. “Brood of vipers,” he calls the Pharisees and Sadducees who visit him in another desert. The people cling to his word, but for all its power his message still falls short of the full revelation of the Kingdom. Jesus will show how God’s rule is much more a Father who loves than a judge who punishes. This is why Jesus can make the extraordinary claim that the least in the Kingdom – the tiniest one who comes to know the love of God -- is greater than the mighty Baptist.
(Isaiah 41:13-20; Matthew 11:11-15)
The venerable teacher had the peculiarity of calling his students “pinheads.” The adolescents under his tutelage, however, did not take offense. Indeed, they perked up at the appellation. In this way the people of Israel probably respond to Isaiah when he calls them “worm” and “maggot” in the first reading. The prophet’s message certainly should capture their attention. Not only does it promise rescue from captivity but also a first-class ticket home.
Early in the Gospel of Matthew, John the Baptist hurls similar insults as the prophet Isaiah. “Brood of vipers,” he calls the Pharisees and Sadducees who visit him in another desert. The people cling to his word, but for all its power his message still falls short of the full revelation of the Kingdom. Jesus will show how God’s rule is much more a Father who loves than a judge who punishes. This is why Jesus can make the extraordinary claim that the least in the Kingdom – the tiniest one who comes to know the love of God -- is greater than the mighty Baptist.
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