Memorial of St. Hilary of Poitiers, bishop and doctor of the Church
(Hebrews 3:7-14; Mark 1:40-45)
In the Western world material comfort distracts many from following Christ. Pastors should urge their congregations to keep their eyes on him whose resurrection from the dead is their hope and promise. In the East the situation is more dire, and the pastoral challenge more daunting. Christians are persecuted regularly and, all too often, with little recourse to justice. In November Muslims massacred sixty Catholics who were worshipping in church, and last month a similar atrocity was inflicted on Coptic Christians in Egypt. Pakistani Christians are also constantly harassed. Lest we think discrimination against Christians is exclusively the work of Muslims, in India the Hindu majority can show prejudice toward to both Christians and Muslims which has erupted into violence.
Throughout the whole world then the admonition of the reading from the Letter to the Hebrews today is relevant. We must hold fast to belief in Christ, as hard as it sometimes is. It is a sure road to personal peace as Jesus provides spiritual companionship that cannot be taken away. More significantly, he is the only way to eternal life. In our liturgy today we remember a model of religious endurance under persecution. St. Hilary was exiled from his native France for defending Christ’s divinity against the compromising assertions of the Arians. In exile he did not stop proclaiming the truth of Christ, and when returned to his diocese of Poitiers, he proclaimed Christ as the eternal God until his death.
Wednesday, January 12, 2011
Wednesday of the First Week in Ordinary Time
(Hebrews 2:14-18; Mark 1:29-39)
For centuries the Church believed that St. Paul wrote the Letter to the Hebrews. There were a few dissenters in early times, but only in the sixteenth century did the great Erasmus begin to persuade the majority of scholars that Paul could not have authored the document. As an enlightened theologian of the third century put it, “Everyone who is able to discern differences in style” would know that the letter did not come directly from the pen of Paul. The actual identity of the author, however, remains unknown.
Determining authorship is only one of the difficulties in studying the Letter to the Hebrews. It is also full of obscure terms and ideas that challenge the modern mind. In today’s passage, for example, we may scratch our heads wondering how humans “through fear of death had been subject to slavery all their life.” Is the letter trying to say that humans are coerced into being good by the fear of death?
No, that is not the case. Although such a servile fear falls short of the freedom of God’s children, it at least encourages us to do what is right. The fear to which the letter refers is a deeper anxiety that would paralyze us from doing any good at all. It is a fear that would so preoccupy us with the terror of death that we could not love God or assist our neighbor. The letter tells us, however, that Christ has eliminated this kind of fear by his resurrection from the dead. Now we can, in the words of Cardinal Joseph Bernardin, “befriend death” because it only unites us securely with Christ in eternal life.
(Hebrews 2:14-18; Mark 1:29-39)
For centuries the Church believed that St. Paul wrote the Letter to the Hebrews. There were a few dissenters in early times, but only in the sixteenth century did the great Erasmus begin to persuade the majority of scholars that Paul could not have authored the document. As an enlightened theologian of the third century put it, “Everyone who is able to discern differences in style” would know that the letter did not come directly from the pen of Paul. The actual identity of the author, however, remains unknown.
Determining authorship is only one of the difficulties in studying the Letter to the Hebrews. It is also full of obscure terms and ideas that challenge the modern mind. In today’s passage, for example, we may scratch our heads wondering how humans “through fear of death had been subject to slavery all their life.” Is the letter trying to say that humans are coerced into being good by the fear of death?
No, that is not the case. Although such a servile fear falls short of the freedom of God’s children, it at least encourages us to do what is right. The fear to which the letter refers is a deeper anxiety that would paralyze us from doing any good at all. It is a fear that would so preoccupy us with the terror of death that we could not love God or assist our neighbor. The letter tells us, however, that Christ has eliminated this kind of fear by his resurrection from the dead. Now we can, in the words of Cardinal Joseph Bernardin, “befriend death” because it only unites us securely with Christ in eternal life.
Tuesday, January 11, 2011
Tuesday of the First Week in Ordinary Time
(Hebrews 2:5-12; Mark 1:21-28)
Once in a while we see criticism of humanism from Christian groups. According to them humanism is the archenemy of faith because it seeks to replace the primacy of God with that of humans. But certainly this criticism is both wrong-headed and short-sighted. There are great saints like Thomas More who were humanists. Even Pope John Paul II was considered a Christian humanist. Calling humanism anti-Christian is like calling an athlete anti-intellectual. Such a label does not account for humanism’s possibilities.
Humanism endeavors to promote all men and women, not just the rich or the educated, but the poor and simple as well. It says that the value of the individual human must not be ignored. It is true that some humanists get carried away with these ideas. Secular humanists try to exalt humanity by denying the existence of God. Indeed, they attempt to turn humans into gods with the authority to make laws that are contrary to nature.
In the gospel Jesus shows himself to be a humanist. When a man who is possessed by an unclean spirit comes before him on the sabbath, he takes pity. Right away, he casts out the demon so the man may have his life back. The Pharisees consider the sabbath so holy that all regular activity must stop to give praise to God. But Jesus’ expelling the demon on the sabbath indicates that God is honored more by restoring humans to their full senses than by compliance with a narrow interpretation of the Law.
(Hebrews 2:5-12; Mark 1:21-28)
Once in a while we see criticism of humanism from Christian groups. According to them humanism is the archenemy of faith because it seeks to replace the primacy of God with that of humans. But certainly this criticism is both wrong-headed and short-sighted. There are great saints like Thomas More who were humanists. Even Pope John Paul II was considered a Christian humanist. Calling humanism anti-Christian is like calling an athlete anti-intellectual. Such a label does not account for humanism’s possibilities.
Humanism endeavors to promote all men and women, not just the rich or the educated, but the poor and simple as well. It says that the value of the individual human must not be ignored. It is true that some humanists get carried away with these ideas. Secular humanists try to exalt humanity by denying the existence of God. Indeed, they attempt to turn humans into gods with the authority to make laws that are contrary to nature.
In the gospel Jesus shows himself to be a humanist. When a man who is possessed by an unclean spirit comes before him on the sabbath, he takes pity. Right away, he casts out the demon so the man may have his life back. The Pharisees consider the sabbath so holy that all regular activity must stop to give praise to God. But Jesus’ expelling the demon on the sabbath indicates that God is honored more by restoring humans to their full senses than by compliance with a narrow interpretation of the Law.
Monday, January 10, 2010
Monday of the First Week in Ordinary Time
(Hebrews 1:1-6; Mark 1:14-20)
In a tribute to Frank Lloyd Wright song-writer Paul Simon wrote, “Architects may come and architects may go and never change your point of view.” Wright, of course, was different. His lines and spaces lift people from the drudgery of daily life to a celestial height engaging their freedom and nobility. Attending to Jesus’ words and actions in the gospel today, we are likewise called out of slumber to a new spirit.
John has been arrested. His prophetic message warned listeners of the need to repent or face the wrath of God. Jesus employs the same words as John, “The Kingdom of God is at hand. Repent…” but with him warning has given way to hope. Now God has come to look after people’s needs. First Simon and Andrew and then James and John have only to hear Jesus’ call to adopt a wholly new lifestyle.
For some after so many centuries and so many readings, Jesus’ message seems stale. It is a plausible criticism since many people who profess faith in him hardly exhibit a renewed spirit. However, for both those who are tired of reading the gospel as well as those who only give it lip service, there remains the challenge of taking Jesus up on the call. When people leave behind their boats – their little worlds of cynicism and prejudice – and their nets – their fortunes and pleasures – to follow him, they will find a refreshing and fulfilling way of life.
(Hebrews 1:1-6; Mark 1:14-20)
In a tribute to Frank Lloyd Wright song-writer Paul Simon wrote, “Architects may come and architects may go and never change your point of view.” Wright, of course, was different. His lines and spaces lift people from the drudgery of daily life to a celestial height engaging their freedom and nobility. Attending to Jesus’ words and actions in the gospel today, we are likewise called out of slumber to a new spirit.
John has been arrested. His prophetic message warned listeners of the need to repent or face the wrath of God. Jesus employs the same words as John, “The Kingdom of God is at hand. Repent…” but with him warning has given way to hope. Now God has come to look after people’s needs. First Simon and Andrew and then James and John have only to hear Jesus’ call to adopt a wholly new lifestyle.
For some after so many centuries and so many readings, Jesus’ message seems stale. It is a plausible criticism since many people who profess faith in him hardly exhibit a renewed spirit. However, for both those who are tired of reading the gospel as well as those who only give it lip service, there remains the challenge of taking Jesus up on the call. When people leave behind their boats – their little worlds of cynicism and prejudice – and their nets – their fortunes and pleasures – to follow him, they will find a refreshing and fulfilling way of life.
Friday, January 7, 2011
Christmas Weekday
(I John 5:5-13; Luke 5:12-16)
Bishop Leroy Matthiesen of Amarillo became a national sensation after he told a deacon in his diocese working at the Pantex Nuclear Plant that he should follow his conscience and leave his job. When Bishop Matthiesen was offered a contract for his autobiography, he was warned that he had to write soon because interest in his story would not last long.
In the gospel people similarly come in search of Jesus after he heals a leper. The passage indicates that they not only want him to cure their illnesses but also to listen to him teach. Interestingly, Jesus does not seem to change his routine to maximize popularity but continues to withdraw in prayer. He obviously knows intuitively what most of us forget in face of public admiration -- the source of lasting power is not in human strength but in communion with the Father.
Whether we are famous or whether our virtue is known only by our loved ones, we are wise to imitate Jesus in prayer. Daily conversation with God offers us the opportunity to declare our love and our hope. God’s gracious response empowers us to live up to the ideals we profess.
(I John 5:5-13; Luke 5:12-16)
Bishop Leroy Matthiesen of Amarillo became a national sensation after he told a deacon in his diocese working at the Pantex Nuclear Plant that he should follow his conscience and leave his job. When Bishop Matthiesen was offered a contract for his autobiography, he was warned that he had to write soon because interest in his story would not last long.
In the gospel people similarly come in search of Jesus after he heals a leper. The passage indicates that they not only want him to cure their illnesses but also to listen to him teach. Interestingly, Jesus does not seem to change his routine to maximize popularity but continues to withdraw in prayer. He obviously knows intuitively what most of us forget in face of public admiration -- the source of lasting power is not in human strength but in communion with the Father.
Whether we are famous or whether our virtue is known only by our loved ones, we are wise to imitate Jesus in prayer. Daily conversation with God offers us the opportunity to declare our love and our hope. God’s gracious response empowers us to live up to the ideals we profess.
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