Monday after Epiphany
(I John 3:22-4:6; Matthew 4:12-17.23-25)
The gospel says that Jesus “withdrew to Galilee.” But we should not think of Jesus as retreating. He is actually heading toward the battlefront. Herod Antipas has just arrested John the Baptist for criticizing his unlawful marriage. Jesus leaves the solitude of the Jordan desert to take up John’s banner in Galilee. His message is the same as John’s, “Repent for the Kingdom of God is at hand!” Herod Antipas can hardly ignore it. We wonder if he will manhandle Jesus as he did John.
Like Jesus we are sometimes called to the battle line. A shouting match turns into a fist fight where someone is going to get hurt. We should intervene. A minority person is accused of wrongdoing, but we know that another – one like us -- did the dirty deed. We must speak up.
Courage enables us to act in such situations. As a natural virtue, courage moves us to defend ourselves and our loved ones. Magnified by the love of God, courage overcomes our fear in the face of danger so that we might act on behalf of what is right.
Certainly St. Teresa Benedicta of the Cross (Edith Stein) showed this elevated courage when the Gestapo came to take her, as a Jewish convert, from her Carmelite monastery. Her sister, who had come to stay with her, was deeply shaken. St. Theresa, however, did not resist or seek to hide. She took her sister by the hand saying, “Come, Rosa, we are going for our people.” She meant that she would die, as Christ did, giving testimony to God’s love first for Jews and then for all people.
Friday, December 31, 2010
The Seventh Day in the Octave of Christmas
(I John 2:18-21; John 1:1-18)
To many Catholics the ponderous words of today’s gospel are not obscure but quite familiar. These people were raised before the Second Vatican Council when the first fourteen verses of the passage were recited at the end of every mass. For this reason we may have heard them referred to as “The Last Gospel.”
The passage deserves meditation by old as well as young. Its opening verses enlighten the ancient controversy of whether Christ was really God. Some have questioned whether the belief in Christ’s divinity contradicts God’s unity. The verses tell us not only that Christ, the Word, is God but also show how he can come from the Father yet not after the Father: the Son and the Father with the Spirit existed before time began when there was no before and after. The passage further relates that the Word actually took on human flesh to ground faith not in hypothesis but in the deeds of an historical human, Jesus of Nazareth.
Used as the gospel we read at the final mass of the year, the passage allows us to peak beyond the end of time while it reinforces the purpose of the Word becoming flesh. As Christ existed with the Father before time began, his work as human makes us God’s children so that we might exist with him, the Father, and the Spirit when time ends.
(I John 2:18-21; John 1:1-18)
To many Catholics the ponderous words of today’s gospel are not obscure but quite familiar. These people were raised before the Second Vatican Council when the first fourteen verses of the passage were recited at the end of every mass. For this reason we may have heard them referred to as “The Last Gospel.”
The passage deserves meditation by old as well as young. Its opening verses enlighten the ancient controversy of whether Christ was really God. Some have questioned whether the belief in Christ’s divinity contradicts God’s unity. The verses tell us not only that Christ, the Word, is God but also show how he can come from the Father yet not after the Father: the Son and the Father with the Spirit existed before time began when there was no before and after. The passage further relates that the Word actually took on human flesh to ground faith not in hypothesis but in the deeds of an historical human, Jesus of Nazareth.
Used as the gospel we read at the final mass of the year, the passage allows us to peak beyond the end of time while it reinforces the purpose of the Word becoming flesh. As Christ existed with the Father before time began, his work as human makes us God’s children so that we might exist with him, the Father, and the Spirit when time ends.
Thursday, December 30, 2010
The Sixth Day in the Octave of Christmas
(I John 2:12-17; Luke 2:36-40)
Reading the First Letter of John today corrects tendencies to exaggerate the goodness of worldly pleasures. Especially during the Christmas season, food abounds and drink flows. It is a time for movies, party games, and -- for the more vigorous -- skiing or ice-skating. But, of course, the world poses as many challenges to Christian life as it presents benefits. John’s letter warns Christians of its pitfalls. The “children” to whom it refers are the members of his church community. The “fathers” are the men and women who, having long accepted the faith, know well the love of God which comes through Jesus Christ. The “young men” are newcomers to Christianity. They have overcome the allurements to sin which hold others from commitment to Christ. But still both groups have to stand guard against the world’s temptations which remain the triple threats of lust, envy, and pride.
As we approach the beginning of a new year, we should prepare ourselves to contend with these three great nemeses. We want to seek God’s assistance when lustful desires enter our thoughts. We need to thank God for what we have and to take care that we do not constantly look to our neighbors’ bounty for what we lack. Finally, we should remind ourselves daily that we live to serve God, not to be served by others.
(I John 2:12-17; Luke 2:36-40)
Reading the First Letter of John today corrects tendencies to exaggerate the goodness of worldly pleasures. Especially during the Christmas season, food abounds and drink flows. It is a time for movies, party games, and -- for the more vigorous -- skiing or ice-skating. But, of course, the world poses as many challenges to Christian life as it presents benefits. John’s letter warns Christians of its pitfalls. The “children” to whom it refers are the members of his church community. The “fathers” are the men and women who, having long accepted the faith, know well the love of God which comes through Jesus Christ. The “young men” are newcomers to Christianity. They have overcome the allurements to sin which hold others from commitment to Christ. But still both groups have to stand guard against the world’s temptations which remain the triple threats of lust, envy, and pride.
As we approach the beginning of a new year, we should prepare ourselves to contend with these three great nemeses. We want to seek God’s assistance when lustful desires enter our thoughts. We need to thank God for what we have and to take care that we do not constantly look to our neighbors’ bounty for what we lack. Finally, we should remind ourselves daily that we live to serve God, not to be served by others.
Wednesday, December 29, 2010
The Fifth Day in the Octave of Christmas
(I John 2:3-11; Luke 2:22-35)
Fifty years ago Dutch theologian Fr. Edward Schillebeeckx wrote a seminal book entitled Christ: The Sacrament of the Encounter with God. In this work the author showed how Jesus in the flesh signifies God’s love for the world like the Eucharist which he left behind. The idea sounded revolutionary at the time but is now accepted as a legitimate way of reflection on Christ’s redemptive work.
In the gospel the visionary Simeon sees the infant Jesus as “a sign that will be contradicted.” He recognizes that Jesus will manifest God’s redemptive love for all, but that many will counter or contradict him. Indeed, Jesus will become the test for the planet. Anyone who accepts him or, at least, his commandments of love of God and love of neighbor will find salvation. Anyone who rejects him or his message will be lost. Simeon’s reference to the sword piercing Mary seems to include her in this test.
Often we dwell on Simeon’s words to Mary as prophesizing Jesus’ death on the cross which she survives. However accurate that line of thinking is, we do well to open ourselves to the prophecy as a matter of acceptance or rejection of Jesus as sign of God’s love. We will note that during Jesus’ ministry Mary proves herself as the first to follow Jesus by meditating on the events of his life and acting on them. Thus, she becomes as the model of discipleship for all of us to follow.
(I John 2:3-11; Luke 2:22-35)
Fifty years ago Dutch theologian Fr. Edward Schillebeeckx wrote a seminal book entitled Christ: The Sacrament of the Encounter with God. In this work the author showed how Jesus in the flesh signifies God’s love for the world like the Eucharist which he left behind. The idea sounded revolutionary at the time but is now accepted as a legitimate way of reflection on Christ’s redemptive work.
In the gospel the visionary Simeon sees the infant Jesus as “a sign that will be contradicted.” He recognizes that Jesus will manifest God’s redemptive love for all, but that many will counter or contradict him. Indeed, Jesus will become the test for the planet. Anyone who accepts him or, at least, his commandments of love of God and love of neighbor will find salvation. Anyone who rejects him or his message will be lost. Simeon’s reference to the sword piercing Mary seems to include her in this test.
Often we dwell on Simeon’s words to Mary as prophesizing Jesus’ death on the cross which she survives. However accurate that line of thinking is, we do well to open ourselves to the prophecy as a matter of acceptance or rejection of Jesus as sign of God’s love. We will note that during Jesus’ ministry Mary proves herself as the first to follow Jesus by meditating on the events of his life and acting on them. Thus, she becomes as the model of discipleship for all of us to follow.
Tuesday, December 28, 2010
The Feast of the Holy Innocents, martyrs
(I John 1:5-2:2; Matthew 2:13-18)
Gospel analysts easily show that the Gospels of Matthew and Luke have different sources for their accounts of Jesus’ birth. Where Matthew situates Joseph and Mary Bethlehem well before Jesus’ birth, Luke has them journeying from Nazareth. Where Matthew tells of the magi coming to adore the Lord, Luke pictures shepherds. Where Matthew writes of the Holy Family in flight to Egypt after the birth, Luke has them going up to the Temple in Jerusalem. However, these divergent details should not provoke doubt. In essential matters the two evangelists coincide.
First and very important, Jesus is born to Mary, who remains a virgin, and to Joseph, who gives him a name and a lineage. Secondly, Jesus is born in Bethlehem but comes to live in Nazareth. Finally and significantly, both narratives of his birth include a reference to the passion that Jesus will eventually endure. In today’s gospel the reference is more direct and ominous. Herod searches for the infant Jesus in order to kill him. The oblique reference to the passion in Luke comes in the midst of Simeon’s prophecy that Jesus will be the source of the rise and fall of many in Israel and because of this a sword shall pierce his mother’s heart.
The Church takes up this connection between the birth and death of Jesus by celebrating the Feast of the first martyr, St. Stephen, on the day following Christmas. In conformity to this revelation we should temper our jubilation with the realization that the mystery of the Incarnation is but the first step in Jesus’ complete sacrifice of himself to deliver us from sin and death. Also, the suffering of the innocent martyrs remembered today should remind us of the need to suffer with Jesus so that we might rise with him to glory.
(I John 1:5-2:2; Matthew 2:13-18)
Gospel analysts easily show that the Gospels of Matthew and Luke have different sources for their accounts of Jesus’ birth. Where Matthew situates Joseph and Mary Bethlehem well before Jesus’ birth, Luke has them journeying from Nazareth. Where Matthew tells of the magi coming to adore the Lord, Luke pictures shepherds. Where Matthew writes of the Holy Family in flight to Egypt after the birth, Luke has them going up to the Temple in Jerusalem. However, these divergent details should not provoke doubt. In essential matters the two evangelists coincide.
First and very important, Jesus is born to Mary, who remains a virgin, and to Joseph, who gives him a name and a lineage. Secondly, Jesus is born in Bethlehem but comes to live in Nazareth. Finally and significantly, both narratives of his birth include a reference to the passion that Jesus will eventually endure. In today’s gospel the reference is more direct and ominous. Herod searches for the infant Jesus in order to kill him. The oblique reference to the passion in Luke comes in the midst of Simeon’s prophecy that Jesus will be the source of the rise and fall of many in Israel and because of this a sword shall pierce his mother’s heart.
The Church takes up this connection between the birth and death of Jesus by celebrating the Feast of the first martyr, St. Stephen, on the day following Christmas. In conformity to this revelation we should temper our jubilation with the realization that the mystery of the Incarnation is but the first step in Jesus’ complete sacrifice of himself to deliver us from sin and death. Also, the suffering of the innocent martyrs remembered today should remind us of the need to suffer with Jesus so that we might rise with him to glory.
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