Wednesday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 12:31-13:13; Luke 7:31-35)
In a song meant for the whole world, the Beatles famously crooned, “All you need is love.” They presented it in the first live telecast via international satellite. Their message was heard by 400 million people in twenty-six countries. The words echo St. Paul’s lesson in today’s reading from I Corinthians.
Yes, love is all that is needed, but not any kind of love. Love normally begins as eros or acquisitive love meant to satisfy one’s desire. Such love attracts people to one another and spurs them to work hard. But its motive needs to be purified of selfishness if it is to merit salvation; that is, if it is “all you need.” Paul rightly does not exclude faith and hope from a triumvirate with love. Faith turns one to Christ for help when life poses its challenges, and hope keeps in view the ultimate goal of life -- union with God.
Our society glorifies love, usually equating it with an erotic variety. We Christians do not eschew romantic love but recognize its limitations. Rather than an exclusive love for one or a few people, we strive for a higher kind that moves us to care about everyone and takes us much farther on life’s course.
Tuesday, September 18, 2012
Tuesday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 12:12-14.27-31a; Luke 7:11-17)
"Do not go gentle into that good night.
Rage, rage, against the dying of the light."
Poet Dylan Thomas conveys the absolute unacceptability of death. It breaks up our relationships as well as separates our bodies and souls. As one reverend termed it, "Death is THE enemy." Jesus addresses himself to the culprit in today's gospel.
While the widow grieves the loss of her only son, Jesus takes compassion. It is notable that he does not attempt to console her by saying God will provide or by assuring that her son now knows a greater peace. Rather he restores her son to her alive and whole. As the prodigal father says of his formerly wayward son, he was dead and has come back to life.
The faithful know that the sainted dead live on in God’s love, but they should realize that this end is not the fullness of our hope in Christ. No, we humans –consummate bodily creatures all – look forward to the resurrection of our bodies when we will live in light and beauty. And if we are now disfigured by disease or even our own compulsions, will we have to feel inferior forever? No, Christ’s calling us from the dead will give perfect form to each of our bodies. It is truly an end to prepare for.
(I Corinthians 12:12-14.27-31a; Luke 7:11-17)
"Do not go gentle into that good night.
Rage, rage, against the dying of the light."
Poet Dylan Thomas conveys the absolute unacceptability of death. It breaks up our relationships as well as separates our bodies and souls. As one reverend termed it, "Death is THE enemy." Jesus addresses himself to the culprit in today's gospel.
While the widow grieves the loss of her only son, Jesus takes compassion. It is notable that he does not attempt to console her by saying God will provide or by assuring that her son now knows a greater peace. Rather he restores her son to her alive and whole. As the prodigal father says of his formerly wayward son, he was dead and has come back to life.
The faithful know that the sainted dead live on in God’s love, but they should realize that this end is not the fullness of our hope in Christ. No, we humans –consummate bodily creatures all – look forward to the resurrection of our bodies when we will live in light and beauty. And if we are now disfigured by disease or even our own compulsions, will we have to feel inferior forever? No, Christ’s calling us from the dead will give perfect form to each of our bodies. It is truly an end to prepare for.
Monday, September 17, 2012
Monday of the Twenty-fourth Week in Ordinary Time
(I Corinthians 11:17-26.33; Luke 7:1-10)
One hundred years ago the Church, somewhat scandalously, often dealt with Catholics of a different ethnic origin than the majority community by creating two communities. Rather than one integrated parish, the result was often a rich parish in the nice part of town and a poor parish of African-Americans, Mexicans or other immigrant group on the poor side of the railroad tracks. Unfortunately, a similar practice is allowed to continue today as communities with means resist having a Eucharist in Spanish, Polish, or other language where there is a significant number of a minority people. St. Paul addresses this abuse in the first reading.
Evidently people have reported to Paul that the well-off in the community were separating themselves from the poor by having what amounts to a private party while the poor waited for the formal Eucharist to begin. He must remind the community that the host of the gathering is Jesus himself, present in both spirit and body. In him, he says later in the letter, all are united – slave and free, Jew and Greek, Mexican and Irish, men and women - into one body. Seeking divisions betrays, if not nullifies, that unity.
No doubt, reaching out to people of other origins takes most of us out of our comfort zones. But there is really no alternative for Christians. If we are what we say we are - that is, the Body of Christ -- then we have to act inclusively. We integrate ourselves with others in love and truth to profess Jesus Christ as the one Lord.
(I Corinthians 11:17-26.33; Luke 7:1-10)
One hundred years ago the Church, somewhat scandalously, often dealt with Catholics of a different ethnic origin than the majority community by creating two communities. Rather than one integrated parish, the result was often a rich parish in the nice part of town and a poor parish of African-Americans, Mexicans or other immigrant group on the poor side of the railroad tracks. Unfortunately, a similar practice is allowed to continue today as communities with means resist having a Eucharist in Spanish, Polish, or other language where there is a significant number of a minority people. St. Paul addresses this abuse in the first reading.
Evidently people have reported to Paul that the well-off in the community were separating themselves from the poor by having what amounts to a private party while the poor waited for the formal Eucharist to begin. He must remind the community that the host of the gathering is Jesus himself, present in both spirit and body. In him, he says later in the letter, all are united – slave and free, Jew and Greek, Mexican and Irish, men and women - into one body. Seeking divisions betrays, if not nullifies, that unity.
No doubt, reaching out to people of other origins takes most of us out of our comfort zones. But there is really no alternative for Christians. If we are what we say we are - that is, the Body of Christ -- then we have to act inclusively. We integrate ourselves with others in love and truth to profess Jesus Christ as the one Lord.
Friday, September 15, 2012
Feast of the Exaltation of the Holy Cross
(Numbers 21:4b-9; Philippians 2:6-11; John 3:13-17)
Beholding jeweled crosses, we may have difficulty appreciating its scandal for early Christians. People mocked the first followers of Jesus when they learned that he was nailed to a cross. We might similarly chide a teenager today for idolizing David Koresh or Timothy McVeigh. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome kind of suffering. We would not even consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
Today’s gospel curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is actually lifted up twice – first on the cross and then in the resurrection. Looking on either scene with faith, we find ourselves in a magnetic field dr4awn to the pole of salvation.
However, faith is more than paying lip service that Jesus died for our sins and rose for our glory dead. Faith includes a willingness to follow his ways, even at the cost of suffering. But the purpose of this feast, as of those during Holy Week, is to indicate that we do not achieve life’s goal by our own effort. Rather eternal life is a gift for which we can only say, “Thank you,” to Jesus for his death on the cross.
(Numbers 21:4b-9; Philippians 2:6-11; John 3:13-17)
Beholding jeweled crosses, we may have difficulty appreciating its scandal for early Christians. People mocked the first followers of Jesus when they learned that he was nailed to a cross. We might similarly chide a teenager today for idolizing David Koresh or Timothy McVeigh. In Jesus’ day crucifixion was the basest of punishments the state imposed because it entailed the most gruesome kind of suffering. We would not even consider it an alternative form of execution today precisely because it comprises “cruel and unusual punishment.” Yet the cross is the instrument by which Christ won our salvation.
Today’s gospel curiously does not mention the cross. It merely states that those who believe in Jesus “lifted up” will be saved. In the Gospel of John Jesus is actually lifted up twice – first on the cross and then in the resurrection. Looking on either scene with faith, we find ourselves in a magnetic field dr4awn to the pole of salvation.
However, faith is more than paying lip service that Jesus died for our sins and rose for our glory dead. Faith includes a willingness to follow his ways, even at the cost of suffering. But the purpose of this feast, as of those during Holy Week, is to indicate that we do not achieve life’s goal by our own effort. Rather eternal life is a gift for which we can only say, “Thank you,” to Jesus for his death on the cross.
Thursday, September 13, 2012
Memorial of Saint John Chrysostom, bishop and doctor of the Church
(I Corinthians 8:1b-7.11-13; Luke 6:27-38)
St. John Chrysostom’s last name was not “Chrysostom” nor was Chrysostom the place of his origin. No, Chrysostom means “golden-mouthed” and is used as a way to describe the saint as eloquent. His preaching was also prophetic. In a famous sermon he challenges his listeners to give alms to the poor before donating gold to adorn church altars. This kind of message amply reflects Jesus’ in today’s gospel.
One gospel commentator notes that the so-called “Golden Rule” did not originate with Jesus but may be found in any number of prior sources. On the other hand, the command, “Love your enemies” is characteristically Jesus’. It is unconventional, in-your-face wisdom that challenges listeners as much as any words can.
We may have to look around for enemies to love. We find Muslim extremists who still make war on the western world. In addition, a relative or friend may have betrayed us deeply. Perhaps a talented person rivals us for a job get. Following Jesus’ command, we pray for all of these asking God’s blessing that they live righteously and prosper accordingly.
(I Corinthians 8:1b-7.11-13; Luke 6:27-38)
St. John Chrysostom’s last name was not “Chrysostom” nor was Chrysostom the place of his origin. No, Chrysostom means “golden-mouthed” and is used as a way to describe the saint as eloquent. His preaching was also prophetic. In a famous sermon he challenges his listeners to give alms to the poor before donating gold to adorn church altars. This kind of message amply reflects Jesus’ in today’s gospel.
One gospel commentator notes that the so-called “Golden Rule” did not originate with Jesus but may be found in any number of prior sources. On the other hand, the command, “Love your enemies” is characteristically Jesus’. It is unconventional, in-your-face wisdom that challenges listeners as much as any words can.
We may have to look around for enemies to love. We find Muslim extremists who still make war on the western world. In addition, a relative or friend may have betrayed us deeply. Perhaps a talented person rivals us for a job get. Following Jesus’ command, we pray for all of these asking God’s blessing that they live righteously and prosper accordingly.
Subscribe to:
Posts (Atom)