Tuesday of the Twenty-third Week in Ordinary Time
(Colossians 2:6-15; Luke 6:12-19)
The Coptic Christians in Egypt are said to be tattooed in childhood with the sign of the cross. The mark not only makes them stand out among the Muslim majority, it also reminds them of their salvation.
The reading from the Letter to the Colossians today charts the dimensions of that salvation. Our selfish desires are buried through our participation in the cross by means of Baptism. Its power also raises us up to live in the world as free men and women attracting others to Christ. Any debt that we owed because of past sins the cross of Jesus pays in full through the blood of the cross. Finally, it subdues the powers of evil that might allure us from the path of righteousness.
We may not want to be tattooed, but we are wise to keep an image of the cross before us. Could anyone claim that a Christian who lays a crucifix on her desk at work is imposing her religion on others? Could not a cross or crucifix be found to accommodate any decor or style of household furnishings? Of course, the concern of somehow offending others or even good taste is hardly what keeps us from retaining a cross before us. The real issue is whether or not we want to be dominated by the one we call “Lord” who hung upon the cross.
Monday, September 5, 2011
Monday of the Twenty-third Week in Ordinary Time (Labor Day)
(Colossians 1:24-2:3; Luke 6:6-11)
Aldi’s supermarkets feature low-cost food and fast, friendly service. When asked if the stores would be open on Labor Day, an attendant happily reported “no” Aldi’s stores are closed every holiday and employees are paid for the day off. If we think of Labor Day as an extension of the Sunday rest, we might ask whether the supermarkets’ board of directors have an ally in Jesus.
In the gospel today Jesus defies the scribes and Pharisees who absolutely reject any work on the Sabbath. He presents himself as God’s agent who comes to restore creation to its original goodness. Because correcting physical malady falls under the scope of that restoration, Jesus argues that it cannot be prohibited. This reasoning is hardly legal fancy-footing but represents a commonsense approach to a conundrum created by dedicating a specific day of the week to rest.
The happy coincidence of reading this gospel passage on Labor Day provides additional opportunity to reflect on the nature of work. We work in order to live, but also to create a better society. On the other hand, rest is necessary to replenish energy and to recognize that there are higher purposes in life than making money and shopping. Regular Sunday worship and relaxation serve these exalted purposes. With or without government mandating that everyone do so, we are wise to curb gainful activity on Sundays in favor of faith, family, and even some fun.
(Colossians 1:24-2:3; Luke 6:6-11)
Aldi’s supermarkets feature low-cost food and fast, friendly service. When asked if the stores would be open on Labor Day, an attendant happily reported “no” Aldi’s stores are closed every holiday and employees are paid for the day off. If we think of Labor Day as an extension of the Sunday rest, we might ask whether the supermarkets’ board of directors have an ally in Jesus.
In the gospel today Jesus defies the scribes and Pharisees who absolutely reject any work on the Sabbath. He presents himself as God’s agent who comes to restore creation to its original goodness. Because correcting physical malady falls under the scope of that restoration, Jesus argues that it cannot be prohibited. This reasoning is hardly legal fancy-footing but represents a commonsense approach to a conundrum created by dedicating a specific day of the week to rest.
The happy coincidence of reading this gospel passage on Labor Day provides additional opportunity to reflect on the nature of work. We work in order to live, but also to create a better society. On the other hand, rest is necessary to replenish energy and to recognize that there are higher purposes in life than making money and shopping. Regular Sunday worship and relaxation serve these exalted purposes. With or without government mandating that everyone do so, we are wise to curb gainful activity on Sundays in favor of faith, family, and even some fun.
Friday, September 2, 2011
Friday of the Twenty-second Week in Ordinary Time
(Colossians 1:15-20; Luke 5:33-39)
Once, a teacher of pastoral ministry compared the students in his class to different animals of the forest. A solitary timid person was named a coyote, and a very plodding student was said to be a horse. But how was the teacher to view the fellow who seemed to have everything together? The student in mind could laugh with the merry and had no trouble commiserating with the sad. The instructor saw him a pond – the entity in which, through which, and around which all the other animals dwell. The author of the letter to the Colossians makes such a comparison in describing Jesus.
According to the passage, Jesus is the one in whom all things were created. Like an environment, then, Jesus provides space so that nature can take place and progress onward. He is the first to experience the ultimate human destiny of the resurrection from the dead. Finally, he heads the Church giving it direction and correcting its faults.
The passage is actually a hymn of praise to Jesus probably adapted by the author of the letter to introduce the important themes just mentioned. We regularly recite it in the Divine Office to give Jesus our highest admiration.
(Colossians 1:15-20; Luke 5:33-39)
Once, a teacher of pastoral ministry compared the students in his class to different animals of the forest. A solitary timid person was named a coyote, and a very plodding student was said to be a horse. But how was the teacher to view the fellow who seemed to have everything together? The student in mind could laugh with the merry and had no trouble commiserating with the sad. The instructor saw him a pond – the entity in which, through which, and around which all the other animals dwell. The author of the letter to the Colossians makes such a comparison in describing Jesus.
According to the passage, Jesus is the one in whom all things were created. Like an environment, then, Jesus provides space so that nature can take place and progress onward. He is the first to experience the ultimate human destiny of the resurrection from the dead. Finally, he heads the Church giving it direction and correcting its faults.
The passage is actually a hymn of praise to Jesus probably adapted by the author of the letter to introduce the important themes just mentioned. We regularly recite it in the Divine Office to give Jesus our highest admiration.
Thursday, September 1, 2011
Thursday of the Twenty-second Week in Ordinary Time
(Colossians 1:9-14; Luke 5:1-11)
Frank Leahy, the legendary football coach at Notre Dame, once told how he recruited the Heisman Trophy winner Paul Hornung. Hornung was a high school star in Louisville when Leahy talked with him. “God has blessed you with a magnificent body,” the coach said and then asked, “Wouldn’t you like to use it for the glory of His mother?” This may seem incredible but those who knew Leahy say that he had a sincere, almost naive charm.
Perhaps Jesus in the gospel today speaking to Peter sounds as simple as Leahy. “Put out into the deep,” he says but more in the imperative than interrogative mode, “and lower your nets for a catch.” Jesus comes from the family of a carpenter, but Peter has just witnessed his casting out Peter’s mother’s demon. He cannot not comply with Jesus’ wish. The resulting catch of fish becomes a parable of how Peter will convert masses of people to the Lord with his preaching once Jesus rises from the dead and sends his Spirit upon his disciples.
We may hear the Lord make a similar, seemingly naive call to us. Perhaps it will be to give up our career to become a priest or religious. Or maybe he will want us to dedicate a portion of time to serve the needy. We need to discern carefully to make sure that the urge is not our own desire to appear as saints or even martyrs. But like Paul Hornung it may very well be that the Lord is really asking us to give ourselves more thoroughly for his glory.
(Colossians 1:9-14; Luke 5:1-11)
Frank Leahy, the legendary football coach at Notre Dame, once told how he recruited the Heisman Trophy winner Paul Hornung. Hornung was a high school star in Louisville when Leahy talked with him. “God has blessed you with a magnificent body,” the coach said and then asked, “Wouldn’t you like to use it for the glory of His mother?” This may seem incredible but those who knew Leahy say that he had a sincere, almost naive charm.
Perhaps Jesus in the gospel today speaking to Peter sounds as simple as Leahy. “Put out into the deep,” he says but more in the imperative than interrogative mode, “and lower your nets for a catch.” Jesus comes from the family of a carpenter, but Peter has just witnessed his casting out Peter’s mother’s demon. He cannot not comply with Jesus’ wish. The resulting catch of fish becomes a parable of how Peter will convert masses of people to the Lord with his preaching once Jesus rises from the dead and sends his Spirit upon his disciples.
We may hear the Lord make a similar, seemingly naive call to us. Perhaps it will be to give up our career to become a priest or religious. Or maybe he will want us to dedicate a portion of time to serve the needy. We need to discern carefully to make sure that the urge is not our own desire to appear as saints or even martyrs. But like Paul Hornung it may very well be that the Lord is really asking us to give ourselves more thoroughly for his glory.
Wednesday, August 31, 2011
Wednesday of the Twenty-second Week in Ordinary Time
(Colossians 1:1-8; Luke 4:38-44)
When a President is leaving office, political commentators reflect on his legacy. They speculate on how the President will be remembered in history. They said, for example, that Bill Clinton wanted to be remembered for bringing peace between Israelis and Palestinians, which he almost achieved. They might have said that George W. Bush wanted to be known as the education President for the “No Child Left Behind” initiative, but that endeavor was eclipsed by the enormity and the cost of the war against terror. Individuals today also are often taken up with legacy. Some want to be remembered for their philanthropy; others, for their stylish fashions; and others for their independent nature.
By contrast to the contemporary preoccupation with legacy, the first reading today notes how the Christians of Colossae are concerned about destiny. The writer, who is probably a disciple of Paul, remarks that the love this community has for Christians from other places springs from their hope of heaven. Typical of Pauline epistles, the reading actually focuses on the three so-called theological virtues. It indicates that faith in Jesus as Lord moves Christians to imitate his love for others and to hope for the eternal glory that he experienced.
Faith, hope, and love then lead us to God, which is why they are called theological. They form a solid basis which, like R. Buckminster Fuller’s amazing geodesic dome made from triangles, becomes stronger the more times these basic elements are multiplied.
(Colossians 1:1-8; Luke 4:38-44)
When a President is leaving office, political commentators reflect on his legacy. They speculate on how the President will be remembered in history. They said, for example, that Bill Clinton wanted to be remembered for bringing peace between Israelis and Palestinians, which he almost achieved. They might have said that George W. Bush wanted to be known as the education President for the “No Child Left Behind” initiative, but that endeavor was eclipsed by the enormity and the cost of the war against terror. Individuals today also are often taken up with legacy. Some want to be remembered for their philanthropy; others, for their stylish fashions; and others for their independent nature.
By contrast to the contemporary preoccupation with legacy, the first reading today notes how the Christians of Colossae are concerned about destiny. The writer, who is probably a disciple of Paul, remarks that the love this community has for Christians from other places springs from their hope of heaven. Typical of Pauline epistles, the reading actually focuses on the three so-called theological virtues. It indicates that faith in Jesus as Lord moves Christians to imitate his love for others and to hope for the eternal glory that he experienced.
Faith, hope, and love then lead us to God, which is why they are called theological. They form a solid basis which, like R. Buckminster Fuller’s amazing geodesic dome made from triangles, becomes stronger the more times these basic elements are multiplied.
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