Friday of the Ninth Week in Ordinary Time
(II Timothy 3:10-17; Mark 12:35-37)
A Protestant layman once told a Catholic priest how much he envied him. The layman said that he would love to have meditation on Scripture his life’s work. Lay people can, of course, study Scripture, but their efforts are almost exclusively an avocation. Priests and Protestant ministers, on the other hand, make their careers deriving Scripture’s meaning and conveying their understanding to others in an appealing way.
St. Paul in the first reading today shows the highest regard for Scripture. He knows that it provides rich soil to root one’s life in. He exhorts Timothy, as the leader of a community, to find nourishment in Scripture. Working with it, he will find success as God’s minister as well as support as a vulnerable human being.
In fact, reflecting on Scripture daily, like a balanced diet enhanced by omega-3 fatty acids, will enrich anyone’s life. We cannot read it like Italians drink coffee in one gulp. Rather, more like cognac, Scripture should be read slowly and savored. It will leave behind an appreciation of life that will see us through both rough times and good.
Thursday, June 7, 2012
Thursday of the Ninth Week in Ordinary Time
(II Timothy 2:8-15; Mark 12:28-34)
There is a story about a holy man who was journeying through a forest. As he was preparing to spend the night, a robber approached and demanded that the holy man hand over his most valuable possession. The holy man without hesitation reached into his bag to pull out a diamond as large as a grapefruit. He gave it to the robber saying, "You must mean this." The robber took the diamond and happily went his way. Not long afterwards, however, he returned to the holy man. "Now," he said, "give me the treasure that made it so easy for you to hand over that diamond."
The greater treasure that makes a person capable of letting go of all material objects is God. He provides for peoples’ material needs and gives them hope for eternal happiness. Love for God has a diffusive quality which explains the apparent conflict in Jesus' dual commandment in today's gospel. People can love God with all their heart and still love their neighbor because love for God, the source and ground of all being, includes the responsibility to care about His creation.
It is not easy to love God. As human beings dependent upon material creation, we easily forget the spiritual creator. Still devoting our time and energy to prayer, we will fulfill Jesus' first commandment and if we do that, it is no great hurdle to love our neighbors.
(II Timothy 2:8-15; Mark 12:28-34)
There is a story about a holy man who was journeying through a forest. As he was preparing to spend the night, a robber approached and demanded that the holy man hand over his most valuable possession. The holy man without hesitation reached into his bag to pull out a diamond as large as a grapefruit. He gave it to the robber saying, "You must mean this." The robber took the diamond and happily went his way. Not long afterwards, however, he returned to the holy man. "Now," he said, "give me the treasure that made it so easy for you to hand over that diamond."
The greater treasure that makes a person capable of letting go of all material objects is God. He provides for peoples’ material needs and gives them hope for eternal happiness. Love for God has a diffusive quality which explains the apparent conflict in Jesus' dual commandment in today's gospel. People can love God with all their heart and still love their neighbor because love for God, the source and ground of all being, includes the responsibility to care about His creation.
It is not easy to love God. As human beings dependent upon material creation, we easily forget the spiritual creator. Still devoting our time and energy to prayer, we will fulfill Jesus' first commandment and if we do that, it is no great hurdle to love our neighbors.
Wednesday, June 6, 2012
Wednesday of the Ninth Week in Ordinary Time
II Timothy 1:1-3.6-12; Mark 12:18-27)
In A Grief Observed, his memoir of dealing with the death of his wife, C.S. Lewis exhibits no euphoria about eventual reunion. He almost dismisses the idea saying that it is not biblical and, in any case, cannot be a replay of earthly bliss. In this remark Lewis reflects the surprising teaching of Jesus in today’s gospel.
The context of the passage is a debate between Jesus and a group of Sadducees, the priestly party which does not believe in the resurrection of the dead. The Sadducees propose to Jesus an almost ridiculous scenario of seven brothers marrying in succession the same woman in order to give the first brother-husband an heir. Then they pose the question, “’At the resurrection when they arise, whose wife shall she be?’’’ Jesus responds that the Sadducees misunderstand the nature of resurrected life where marriage between man and woman does not exist.
Although Christians eagerly look forward to eternal life, it is best that we not try to describe it. Saying that it is like an eternal honeymoon seems to conflict with what Jesus is saying here. Describing it as an eternal liturgy is likely to take away many people’s interest. The idea of an eternal banquet may raise more interest, but sound theologians have commented that there is no corporal satiation in heaven. We just don’t know what eternal life is like, yet we do know that it is eminently worth striving for.
II Timothy 1:1-3.6-12; Mark 12:18-27)
In A Grief Observed, his memoir of dealing with the death of his wife, C.S. Lewis exhibits no euphoria about eventual reunion. He almost dismisses the idea saying that it is not biblical and, in any case, cannot be a replay of earthly bliss. In this remark Lewis reflects the surprising teaching of Jesus in today’s gospel.
The context of the passage is a debate between Jesus and a group of Sadducees, the priestly party which does not believe in the resurrection of the dead. The Sadducees propose to Jesus an almost ridiculous scenario of seven brothers marrying in succession the same woman in order to give the first brother-husband an heir. Then they pose the question, “’At the resurrection when they arise, whose wife shall she be?’’’ Jesus responds that the Sadducees misunderstand the nature of resurrected life where marriage between man and woman does not exist.
Although Christians eagerly look forward to eternal life, it is best that we not try to describe it. Saying that it is like an eternal honeymoon seems to conflict with what Jesus is saying here. Describing it as an eternal liturgy is likely to take away many people’s interest. The idea of an eternal banquet may raise more interest, but sound theologians have commented that there is no corporal satiation in heaven. We just don’t know what eternal life is like, yet we do know that it is eminently worth striving for.
Tuesday, June 5, 2012
Memorial of Saint Boniface, bishop and martyr
(2 Peter 3:12-15a.17-18; Mark 12:13-17)
Saint Boniface confronted many challenges in a long career. He was an English monk who served for a while as both a resident scholar and administrator of an abbey school. At forty he became a missionary in what is now northern Netherlands and eventually was named by Pope Gregory the Great as bishop of Germany where he was to preach to non-Christians. He baptized thousands, ordained and organized the hierarchy of Germany, and founded a famous monastery at Fulda. He was martyred as he was preparing to confirm German converts. The gospel today pictures Jesus in Jerusalem as facing the first of a similar series of challenges.
Jesus is confronted by an odd mixture of Pharisees and Herodians. His adversaries place him on the horns of the ancient dilemma of who is owed allegiance—God or the state. Jesus sagely calls for a middle way. He tells his challengers that people should pay the state its proper tribute and God His. In other words, they are to keep the two distinct. There is no inherent conflict.
Sometimes, however, the interests of Church and state come to loggerheads. Such is the case in the present standoff between the Obama Administration and the Catholic Church on the issue of mandating the payment of health insurance that includes contraceptive services. Of course, the Church gives a priority to God’s law. It seems hardly possible that it may pay for a morally offensive service.
(2 Peter 3:12-15a.17-18; Mark 12:13-17)
Saint Boniface confronted many challenges in a long career. He was an English monk who served for a while as both a resident scholar and administrator of an abbey school. At forty he became a missionary in what is now northern Netherlands and eventually was named by Pope Gregory the Great as bishop of Germany where he was to preach to non-Christians. He baptized thousands, ordained and organized the hierarchy of Germany, and founded a famous monastery at Fulda. He was martyred as he was preparing to confirm German converts. The gospel today pictures Jesus in Jerusalem as facing the first of a similar series of challenges.
Jesus is confronted by an odd mixture of Pharisees and Herodians. His adversaries place him on the horns of the ancient dilemma of who is owed allegiance—God or the state. Jesus sagely calls for a middle way. He tells his challengers that people should pay the state its proper tribute and God His. In other words, they are to keep the two distinct. There is no inherent conflict.
Sometimes, however, the interests of Church and state come to loggerheads. Such is the case in the present standoff between the Obama Administration and the Catholic Church on the issue of mandating the payment of health insurance that includes contraceptive services. Of course, the Church gives a priority to God’s law. It seems hardly possible that it may pay for a morally offensive service.
Monday, June 4, 2012
Monday of the Ninth Week in Ordinary time
(2 Peter 1:2-7; Mark 12:1-12)
The Greek language has different words for love. Love is eros when it is acquisitive of one’s own benefit. Lovers are known for this kind of love. Love is charis when it seeks mutual spiritual benefit. Charis is characteristic of love between friends who count on one another in thick and thin. The purest kind of love is agape. Agape seeks nothing for oneself but only the other’s betterment because the other already possesses some good. God loves humans out of agape. The reading from Peter today offers Christians a strategy for developing perfect love.
But it must be said that agape is not strictly a human enterprise. God’s grace must precede it as the author indicates in the initial verse. Still it requires effort, not to complement God’s work but to live it. In a series of calls to mounting sacrifice – virtue, knowledge, self-control, endurance, devotion, and mutual affection -- Peter shows his readers how their faith can end in perfect love or agape.
Some may balk at Peter’s call. The goal, after all, is not the accumulation of either fortune or fun. Many will begin the quest and flag along the way because of the increasing difficulty of the challenge. We hope to persevere – to become saints like Jesus himself. But if we too falter in the trial, we still can turn to Jesus for mercy.
(2 Peter 1:2-7; Mark 12:1-12)
The Greek language has different words for love. Love is eros when it is acquisitive of one’s own benefit. Lovers are known for this kind of love. Love is charis when it seeks mutual spiritual benefit. Charis is characteristic of love between friends who count on one another in thick and thin. The purest kind of love is agape. Agape seeks nothing for oneself but only the other’s betterment because the other already possesses some good. God loves humans out of agape. The reading from Peter today offers Christians a strategy for developing perfect love.
But it must be said that agape is not strictly a human enterprise. God’s grace must precede it as the author indicates in the initial verse. Still it requires effort, not to complement God’s work but to live it. In a series of calls to mounting sacrifice – virtue, knowledge, self-control, endurance, devotion, and mutual affection -- Peter shows his readers how their faith can end in perfect love or agape.
Some may balk at Peter’s call. The goal, after all, is not the accumulation of either fortune or fun. Many will begin the quest and flag along the way because of the increasing difficulty of the challenge. We hope to persevere – to become saints like Jesus himself. But if we too falter in the trial, we still can turn to Jesus for mercy.
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