Memorial of Saints Joachim and Anne, parents of the Blessed Virgin Mary
(Jeremiah 2: 1-3.7-8.12-13; Matthew 13:10-17)
A senior citizen tries to pass on the Catholic faith to his adolescent grandson. When the youth spends a weekend with him, he invariably takes him to Sunday mass. The youth tells him that he enjoys the experience. However, not living in a home where the faith is practiced, he has yet to express desire to commit himself to the Church. Today as we honor Saints Anne and Joachim, the parents of Mary and grandparents of Jesus, we may speculate on their contribution to Jesus’ faith commitment.
It may be presumed that Anne and Joachim raised Mary as a devout Jew. Unlike the people of ancient Jerusalem, whom the prophet Jeremiah decries in the first reading, Anne and Joachim taught Mary to wait upon the Lord. They instructed her not to follow the winds of the time, but to always remember how God loves His people and will save them in distress. Mary, in turn, passed on this instruction to Jesus who perfectly fulfilled God’s will with his sacrifice in obedience until death.
Catholic grandparents will, often enough, have to take on the responsibility of teaching their grandchildren the faith. Their children have often become so estranged from belief that they understand religion as no more than a set of rites to mark the passage of time. Where this is the case, grandparents need to convey the truths to grandchildren that human nature has been distorted by sin but has been redeemed by Jesus. They will hopefully show them that heeding Jesus’ words leads to happiness and embracing his company in the sacraments gives the strength to do so.
Wednesday, July 25, 2012
Saint James, apostle
(II Corinthians 4:7-15; Matthew 20:20-28)
As gruesome statistics testify, women are often abused by the men in their lives. Despite the affront to human dignity, domestic violence too often goes unreported and, consequently, unaddressed. Domestic violence comprises the proverbial “elephant in the room” of which everyone is aware, but no one wants to talk about. Sometimes, however, someone breaks the stifling silence to report the crime. That person acts prophetically like, it is easy to imagine, James the Apostle whose feast we are celebrating today.
The gospel pictures James as the son of Zebedee who, along with his brother John, boldly answers that he can drink from the chalice that Jesus is about to take. The Acts of the Apostles testifies that James did indeed suffer martyrdom. In fact, it appears that he was the first of the Twelve to do so. Perhaps he spoke up boldly again when Herod Agrippa’s henchmen started looking for Jesus’ followers. In any case he gave witness to the Lord with his life.
Probably more often than we want to admit we too should speak up in Christ’s name. When we see hints of domestic violence, for example, we should at least ask questions. Giving witness to Christ is more than dying at the hands of people who hate him. It includes raising our voices, like Jesus, on behalf of the oppressed.
(II Corinthians 4:7-15; Matthew 20:20-28)
As gruesome statistics testify, women are often abused by the men in their lives. Despite the affront to human dignity, domestic violence too often goes unreported and, consequently, unaddressed. Domestic violence comprises the proverbial “elephant in the room” of which everyone is aware, but no one wants to talk about. Sometimes, however, someone breaks the stifling silence to report the crime. That person acts prophetically like, it is easy to imagine, James the Apostle whose feast we are celebrating today.
The gospel pictures James as the son of Zebedee who, along with his brother John, boldly answers that he can drink from the chalice that Jesus is about to take. The Acts of the Apostles testifies that James did indeed suffer martyrdom. In fact, it appears that he was the first of the Twelve to do so. Perhaps he spoke up boldly again when Herod Agrippa’s henchmen started looking for Jesus’ followers. In any case he gave witness to the Lord with his life.
Probably more often than we want to admit we too should speak up in Christ’s name. When we see hints of domestic violence, for example, we should at least ask questions. Giving witness to Christ is more than dying at the hands of people who hate him. It includes raising our voices, like Jesus, on behalf of the oppressed.
Tuesday, July 24, 2012
Tuesday of the Sixteenth Week in Ordinary Time
(Micah 7:14-15.18-20; Matthew 12:46-50)
As summer’s heat reaches its peak (in the northern hemisphere) with more ferocity than normal, some are asking what causes such inclement weather. An increasingly common answer is the profligate burning of fossil fuels. Curiously the response approximates that of biblical times when self-indulgence among the people was seen as the general cause of hardship. In the first reading today, the prophet Micah looks to God for deliverance.
Micah prophesized in the southern kingdom and predicted the fall of Jerusalem. In today’s passage, however, he looks beyond ruination to a time when God will forgive the sins of Israel and restore the nation to its ancient glory.
We see Micah’s prophecy fulfilled in Jesus whose birthplace the prophet names in an earlier oracle. Jesus’ faithfulness on behalf of the people wins God’s forgiveness and brings about a new Israel, the Church. We, its members, are to live in a reformed way that embraces everyone in love, even future generations. Such love compels us to care for the earth so that ecological disaster may be avoided.
(Micah 7:14-15.18-20; Matthew 12:46-50)
As summer’s heat reaches its peak (in the northern hemisphere) with more ferocity than normal, some are asking what causes such inclement weather. An increasingly common answer is the profligate burning of fossil fuels. Curiously the response approximates that of biblical times when self-indulgence among the people was seen as the general cause of hardship. In the first reading today, the prophet Micah looks to God for deliverance.
Micah prophesized in the southern kingdom and predicted the fall of Jerusalem. In today’s passage, however, he looks beyond ruination to a time when God will forgive the sins of Israel and restore the nation to its ancient glory.
We see Micah’s prophecy fulfilled in Jesus whose birthplace the prophet names in an earlier oracle. Jesus’ faithfulness on behalf of the people wins God’s forgiveness and brings about a new Israel, the Church. We, its members, are to live in a reformed way that embraces everyone in love, even future generations. Such love compels us to care for the earth so that ecological disaster may be avoided.
Monday, July 23, 2012
Monday of the Sixteenth Week in Ordinary Time
(Micah 6:1-4.6-8; Matthew 12:38-42)
Most Christians are aware of the judgment scene toward the end of Matthew’s gospel. In the story Jesus foretells how he will come at the end of time to judge the peoples of the earth. In the reading from the prophet Micah today we find an Old Testament counterpart to that memorable scene.
God appears in the trial as both plaintiff and judge. He has a case against the people of Israel. Although He has freed them from slavery and given them His Law as their guide, they have been anything but loyal. They have ignored righteousness and, like testosterone-laden young men lusting after whores, have joined themselves to other gods. Now facing powerful enemies, they come back to God for assistance. They propose paying their indemnity with sacrifices – animals, oil stocks, or (how could they ever imagine this?) their own children. But God exacts neither blood nor material. He only pleads that Israel be just, good, and humble.
As simple as it sounds, the rectitude that God seeks is impossible for humans to accomplish. We need to be fortified with the grace of Christ if we are to walk in God’s ways. It alone will move us to selflessly feed the hungry, give drink to the thirsty, and so enter God’s kingdom.
(Micah 6:1-4.6-8; Matthew 12:38-42)
Most Christians are aware of the judgment scene toward the end of Matthew’s gospel. In the story Jesus foretells how he will come at the end of time to judge the peoples of the earth. In the reading from the prophet Micah today we find an Old Testament counterpart to that memorable scene.
God appears in the trial as both plaintiff and judge. He has a case against the people of Israel. Although He has freed them from slavery and given them His Law as their guide, they have been anything but loyal. They have ignored righteousness and, like testosterone-laden young men lusting after whores, have joined themselves to other gods. Now facing powerful enemies, they come back to God for assistance. They propose paying their indemnity with sacrifices – animals, oil stocks, or (how could they ever imagine this?) their own children. But God exacts neither blood nor material. He only pleads that Israel be just, good, and humble.
As simple as it sounds, the rectitude that God seeks is impossible for humans to accomplish. We need to be fortified with the grace of Christ if we are to walk in God’s ways. It alone will move us to selflessly feed the hungry, give drink to the thirsty, and so enter God’s kingdom.
Friday, July 20, 2012
Friday of the Fifteenth Week in Ordinary Time
(Isaiah 38:1-6.21-22.7-8; Matthew 12:1-8)
In 1998 Pope John Paul II published an apostolic letter entitled, “The Lord’s Day.” In it he tried to awaken Catholics to the glory of reserving one day a week for prayer, family, and renewal. With this message he challenged the secularizing tendency of stretching Sunday into a weekend given to fulfilling individualistic ambitions. The letter is vintage JP II: fully human, deeply reflective, and imminently devout.
In the Gospel reading today Jesus provides his own reflection on the Sabbath. Of course, for him it is the last day of the week, not its first. As in Orthodox Jewish communities today, the Sabbath in Jesus’ time is rigorously prescribed: no cooking, no walking beyond what amounts to a kilometer, no jumping or handclapping. Jesus does not doubt the validity of these disciplines, but he does allow for exceptions. What is truly remarkable here, however, is his reserving for himself the authority to dispense with Sabbath restrictions by declaring that he is “’Lord of the Sabbath.’” As the Sabbath rest and its promise of eternal life are among God’s greatest gifts to humankind, by declaring himself its Lord Jesus once again implies that he is God!
Do we feel a twinge of remorse when we head to the mall or go to the office on Sunday? It would not be unhealthy if we did. It is not that such actions are sinful in themselves. Jesus argues for the necessity of similar deeds in critical situations. But still we should not let exceptions prevent us from giving him definite consideration every Sunday. After all, he is “Lord of the Sabbath.”
(Isaiah 38:1-6.21-22.7-8; Matthew 12:1-8)
In 1998 Pope John Paul II published an apostolic letter entitled, “The Lord’s Day.” In it he tried to awaken Catholics to the glory of reserving one day a week for prayer, family, and renewal. With this message he challenged the secularizing tendency of stretching Sunday into a weekend given to fulfilling individualistic ambitions. The letter is vintage JP II: fully human, deeply reflective, and imminently devout.
In the Gospel reading today Jesus provides his own reflection on the Sabbath. Of course, for him it is the last day of the week, not its first. As in Orthodox Jewish communities today, the Sabbath in Jesus’ time is rigorously prescribed: no cooking, no walking beyond what amounts to a kilometer, no jumping or handclapping. Jesus does not doubt the validity of these disciplines, but he does allow for exceptions. What is truly remarkable here, however, is his reserving for himself the authority to dispense with Sabbath restrictions by declaring that he is “’Lord of the Sabbath.’” As the Sabbath rest and its promise of eternal life are among God’s greatest gifts to humankind, by declaring himself its Lord Jesus once again implies that he is God!
Do we feel a twinge of remorse when we head to the mall or go to the office on Sunday? It would not be unhealthy if we did. It is not that such actions are sinful in themselves. Jesus argues for the necessity of similar deeds in critical situations. But still we should not let exceptions prevent us from giving him definite consideration every Sunday. After all, he is “Lord of the Sabbath.”
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