Memorial of Saint Francis Xavier, priest
(Isaiah 2:1-5; Matthew 8:5-11)
One chronicler says that St. Francis Xavier was “the pampered son of a Basque noble.” Yet in due time he was able to shed the trappings of wealth to live as a missionary. It would be hard to believe that life in Asia for a Jesuit missionary was anything but grueling. What made Francis eager to go there? Probably as a founder of the Society of Jesus, Francis took to heart the order’s motto, “For the greater glory of God.”
The feast of St. Francis Xavier serves well at the beginning of Advent because he reminds us of the closeness of Christ. A Jesuit is trained to walk with Christ as his sole companion. He can live outside of community with the same enthusiasm as one who is well supported by comrades because he senses Christ’s presence. He can argue the reasonableness of Catholic belief because he is convinced of Christ’s love.
Advent is a paradoxical time. It has penitential elements, but we cannot help but anticipate the imminent arrival of Jesus. The glory achieved by Francis Xavier assures us that whatever discipline we undertake is worth the effort and whatever modest celebration we make is not out of order.
Friday, November 30, 2012
Feast of Saint Andrew, apostle
(Romans 10:9-18; Matthew 4:18-22)
In his seminal exhortation on evangelization, Pope Paul VI wrote: “Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses.” Little is said about the apostle Andrew in the gospels outside of the stories of his being called by Jesus. But as Paul VI said, the witness that he gives in those calls speaks forcefully through the ages.
Peter and Andrew are probably like most fishermen. They love the sea not only as the source of food for the table but also for the freedom it brings. But the call of Jesus is more powerful than the attraction of the sea. They tarry not a minute but respond to the call at once. More than any kind of curiosity on their part, such witness indicates Jesus' charisma that he will fulfill their deepest longings.
We need to give witness as well. It starts with how we present ourselves. Do our homes feature a cross identifying Jesus as he who brings peace to our lives? Do we mention Jesus as the source of our success or do we talk about ourselves as all important? Exhibiting a cross and invoking Jesus’ name tells other of his importance and provides us standards according to which we should pattern our lives.
(Romans 10:9-18; Matthew 4:18-22)
In his seminal exhortation on evangelization, Pope Paul VI wrote: “Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses.” Little is said about the apostle Andrew in the gospels outside of the stories of his being called by Jesus. But as Paul VI said, the witness that he gives in those calls speaks forcefully through the ages.
Peter and Andrew are probably like most fishermen. They love the sea not only as the source of food for the table but also for the freedom it brings. But the call of Jesus is more powerful than the attraction of the sea. They tarry not a minute but respond to the call at once. More than any kind of curiosity on their part, such witness indicates Jesus' charisma that he will fulfill their deepest longings.
We need to give witness as well. It starts with how we present ourselves. Do our homes feature a cross identifying Jesus as he who brings peace to our lives? Do we mention Jesus as the source of our success or do we talk about ourselves as all important? Exhibiting a cross and invoking Jesus’ name tells other of his importance and provides us standards according to which we should pattern our lives.
Thursday, November 29, 2012
Thursday of the Thirty-fourth Week in Ordinary Time
(Revelation 18:1-2.21-23.19:1-3a.9; Luke 21:20-28)
According to an old Mayan calendar the world is supposed to end within four weeks. Do not take warning. Such predictions have been made and remade repeatedly throughout history. Although today’s gospel may seem to add its own forecast of doom’s day, it really leaves the question open-ended.
The gospel states what Luke, its writer, knew as fact. The world will not end with the fall of Jerusalem. Luke knew this because he likely penned his story ten to twenty years after the Romans destroyed the temple. In what is most probably editorial construction, Luke quotes Jesus as saying that the end of the world will come with the close of the “times of the Gentiles.” This obscure phrase possibly means when the gospel is brought to all the Gentiles. Given the “New Evangelization,” the age of the Gentiles is very much in process. Only then are signs to appear in the heavens foretelling Jesus’ coming.
Luke’s point is decidedly not to predict the end but to encourage followers of Jesus to keep the faith. We must make ready to stand tall for Christ by dropping to our knees in love of God and stooping to help our neighbor.
(Revelation 18:1-2.21-23.19:1-3a.9; Luke 21:20-28)
According to an old Mayan calendar the world is supposed to end within four weeks. Do not take warning. Such predictions have been made and remade repeatedly throughout history. Although today’s gospel may seem to add its own forecast of doom’s day, it really leaves the question open-ended.
The gospel states what Luke, its writer, knew as fact. The world will not end with the fall of Jerusalem. Luke knew this because he likely penned his story ten to twenty years after the Romans destroyed the temple. In what is most probably editorial construction, Luke quotes Jesus as saying that the end of the world will come with the close of the “times of the Gentiles.” This obscure phrase possibly means when the gospel is brought to all the Gentiles. Given the “New Evangelization,” the age of the Gentiles is very much in process. Only then are signs to appear in the heavens foretelling Jesus’ coming.
Luke’s point is decidedly not to predict the end but to encourage followers of Jesus to keep the faith. We must make ready to stand tall for Christ by dropping to our knees in love of God and stooping to help our neighbor.
Wednesday, November 26, 2012
Wednesday of the Thirty-fourth Week in Ordinary Time
(Revelation 15:1-4; Psalm 98; Luke 21:12-19)
“Non sequitur” is a Latin expression that means a conclusion does not follow from the evidence given. Listening to Jesus in the gospel, one might think that “not a hair on your head will be destroyed” is a non sequitur. From all that Jesus warns about the seizure and persecution of his followers, it sounds contradictory to predict that their coiffures will not be upset. But Jesus has something else in mind when he gives this assurance. He means that faithful Christians will receive eternal life when they risk giving testimony to him in the world.
The passage indicates the difference between optimism and hope. It is sometimes thought that the two words carry more or less the same meaning, but this is not the case. Optimism is an attitude that expects every situation to turn out rosy. It overlooks the possibility of any harm with a sunny disposition. Hope, in contrast, recognizes suffering as part of the human condition but sees deliverance, in the long run at least, coming from the person in whom hope is placed. Hope is not as self-reliant as optimism, nor is it so sure that relief is around the corner.
In facing trials – whether persecution for the faith, debilitating sickness, or other threats to well-being – we hope in Jesus. He promises to deliver us from harm when we stand by him. The surety of deliverance does not preclude the possibility of suffering, but our confidence in Jesus is ratified by his resurrection from the tomb.
(Revelation 15:1-4; Psalm 98; Luke 21:12-19)
“Non sequitur” is a Latin expression that means a conclusion does not follow from the evidence given. Listening to Jesus in the gospel, one might think that “not a hair on your head will be destroyed” is a non sequitur. From all that Jesus warns about the seizure and persecution of his followers, it sounds contradictory to predict that their coiffures will not be upset. But Jesus has something else in mind when he gives this assurance. He means that faithful Christians will receive eternal life when they risk giving testimony to him in the world.
The passage indicates the difference between optimism and hope. It is sometimes thought that the two words carry more or less the same meaning, but this is not the case. Optimism is an attitude that expects every situation to turn out rosy. It overlooks the possibility of any harm with a sunny disposition. Hope, in contrast, recognizes suffering as part of the human condition but sees deliverance, in the long run at least, coming from the person in whom hope is placed. Hope is not as self-reliant as optimism, nor is it so sure that relief is around the corner.
In facing trials – whether persecution for the faith, debilitating sickness, or other threats to well-being – we hope in Jesus. He promises to deliver us from harm when we stand by him. The surety of deliverance does not preclude the possibility of suffering, but our confidence in Jesus is ratified by his resurrection from the tomb.
Tuesday of the Thirty-fourth Week in Ordinary Time
(Revelation 14:14-19; Luke 21:5-11)
“Clearance rate” refers to the percentage of crimes committed that are solved. The justice system in the United States has a relatively high clearance rate for violent crimes such as murder and aggravated assault. Non-violent crimes like theft and burglary are another story. The majority of these activities have clearance rates between ten and twenty percent. The first reading from the Book of Revelation, however, assures that in the end justice will be served.
The text uses the gospel image of a harvest to describe the final judgment. The first angel with a sickle presumably harvests the wheat crop which is evidently judged worthy. The second angel then turns its sickle on the grape harvest which is delivered to the “great winepress of God’s fury.” Why all of the grapes are deemed unworthy is a puzzle. In any case, the reference was picked up by Juliet Ward Howe in “The Battle Hymn of the Republic” which speaks of “trampling out the vintage where the grapes of wrath are stored.”
“Actions have consequences,” we frequently hear today. They impact our lives in multiple ways but ultimately on how we will be judged. Good acts bring eternal life. Bad acts will result in death.
(Revelation 14:14-19; Luke 21:5-11)
“Clearance rate” refers to the percentage of crimes committed that are solved. The justice system in the United States has a relatively high clearance rate for violent crimes such as murder and aggravated assault. Non-violent crimes like theft and burglary are another story. The majority of these activities have clearance rates between ten and twenty percent. The first reading from the Book of Revelation, however, assures that in the end justice will be served.
The text uses the gospel image of a harvest to describe the final judgment. The first angel with a sickle presumably harvests the wheat crop which is evidently judged worthy. The second angel then turns its sickle on the grape harvest which is delivered to the “great winepress of God’s fury.” Why all of the grapes are deemed unworthy is a puzzle. In any case, the reference was picked up by Juliet Ward Howe in “The Battle Hymn of the Republic” which speaks of “trampling out the vintage where the grapes of wrath are stored.”
“Actions have consequences,” we frequently hear today. They impact our lives in multiple ways but ultimately on how we will be judged. Good acts bring eternal life. Bad acts will result in death.
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