Thursday, August 31, 2017

Thursday of the Twenty-first Week in Ordinary Time

(I Thessalonians 3:7-13; Matthew 24:42-51)

We think of the “good thief” as the bandit who was crucified with Christ and asked his help.  But the gospels present another “good thief” who more authentically deserves the name.  He is the thief Jesus mentions in today’s passage.  Actually, he is Jesus himself.

Jesus’ extravagant use of parables allows him to call himself a “thief” to make a point.  Like a thief he will return to his people at an unexpected time.  They, therefore, have to prepare themselves for his coming by being constantly alert.  This does not mean that they stand around or even that they polish the candlesticks.  No, being alert or “staying awake” means that that they look for Jesus in the needy.

Who are the needy and how might we help them?  Many live in the parts of town where we seldom find ourselves.  But they are really everywhere.  They are the lonely whom we might engage for a few minutes in conversation.  They are friends deluged with work to whom we might offer a hand for half an hour.  They are the sick, the uneducated, and the aged whom we might spend a few hours a week visiting in hospital, schools, or nursing homes.

Wednesday, August 30, 2017

Wednesday of the Twenty-first Week in Ordinary Time

(I Thessalonians 2:9-13; Matthew 23:27-32)

When I was a boy, my mother took my sister and myself to the cemetery to visit the graves of our dead father and brother.  She would tell us not to walk on the graves of anyone out of respect for the dead.  When Jesus speaks of “whitewashed tombs” in today’s gospel, he is referring to the Jewish practice of painting the tombs of the dead white.  The purpose of such coloring was to warn the people not to go near those tombs.  The Jewish concern was not respect for the dead, however, but dread of contamination by being in their proximity.

Jesus’ association of the scribes and Pharisees with “whitewashed tombs” constitutes an especially severe criticism.  He is saying that they exhibit an apparent fairness, but the show only masks their spiritual rot.  In other words, Jesus claims, the scribes and Pharisees are hypocrites of a major order.  Their crimes have been detailed throughout the gospel.  They tie excessive burdens on the poor by a narrow interpretation of the law.  They seek the adulation of the masses but lack an inner righteousness.  They persecute him for curing the sick by saying that he is in league with the devil.

We should remember that not all the scribes and Pharisees were evil.  Indeed, the Pharisaical movement saved the Jewish faith after the destruction of the Temple.  Nevertheless, they badgered Jesus and were especially severe in persecuting his followers later in the first century.  More importantly, however, we must take care that we do not become hypocritical like the Pharisees are portrayed in the gospels.  We should strive to be understanding of others’ faults and ready to help them live virtuous lives.

Tuesday, August 29, 2017

Memorial of the Passion of Saint John the Baptist

(I Thessalonians 2:1-8; Mark 6:17-29)

Lord of the Flies tells the story of a group of schoolboys shipwrecked on a deserted island.  They have to rely on their wits for survival.  At first they work together and establish a rescue plan.  Not long afterwards, however, two factions develop with the members of one hunting down those of the other. The drama conveys the idea that people by nature treat others cruelly, at least when no one is looking.  Many reject this base opinion of human nature, but often enough human atrocities occur - like the attempted genocide of Jews by the Nazis - that defy its dismissal.  The story of John the Baptist's beheading also gives an air of plausibility to the gloomy opinion of humanity.

Herod recognizes John as "righteous and holy." The gospel today sounds almost as if he wants to keep John close-by to provide spiritual guidance.  But as aware as Herod is to John's goodness, he cannot rise above his own pride.  Because he promises Herodias' daughter anything that she asks, he executes the eminently honorable man in order to appear true to his word.  A decent person would have apologized for his foolhardy promise and disciplined the youngster for her outrageous request.

We are wise not to deny our capacity to sin grievously and to thank God every day that we have avoided offending Him.  It is His grace, given through Christ, which turns us from our wounded nature into people who love and desire the good.

Monday, August 28, 2017

Memorial of St. Augustine, bishop and doctor of the Church

(I Thessalonians 1:1-5.8b-10; Matthew 23:13-22)

The word August comes from the Latin verb ­augere which means to increase.  As an adjective, august means great or magnificent.  The month of August is not necessarily greater than any other.  It derives its name from Caesar Augustus, the “great Caesar” if you will, who rivaled in fame his stepfather Julius.  Augustine is a diminutive meaning little August.  Notwithstanding, St. Augustine was an intellectual and religious giant.

Augustine’s story is well known from his book The Confessions which is said to be the first autobiography ever written.  He was born and educated in North Africa where he followed for a time the teachings of Mani, an Iranian prophet who taught the inherent evil of anything material. Augustine nevertheless had a concubine who gave birth to his son.  Eventually Augustine saw the flaw of Manichaeism and converted to Christianity, the religion of his mother.  He became a monk, a priest, a bishop and the greatest theologian of the Church in the West during the first millennium, at least.  His writings on the Trinity, the Church and sacraments, and especially on grace provide a basic catechesis to this day.

In today’s first reading Paul tells the Thessalonians that the gospel did not come to them in word alone but “in power and in the Holy Spirit and with much conviction.”  Augustine’s life reflects that phrase.  He was impressed by the Christian message, but it was the Holy Spirit who led him through a number of personal experiences to embrace both the cross and the resurrection of Jesus.  The same Spirit works within us to give up the quest for pleasure and comfort and seek a fuller love for others.  

Friday, August 25, 2017

Friday of the Twentieth Week in Ordinary Time

(Ruth 1:1.3-6.14b-66.22; Matthew 22:34-40)

In the Book of Ruth there are two heroines.  Ruth is valiant for standing with her mother-in-law who loses both husband and children.  As a foreigner without children, her chances of having a family are probably better if she seeks a husband among her own people.  When Naomi suggests this option, she shows herself to be selfless and wise.  Perhaps because she is this kind of person, Ruth wants to stay with her and make Naomi’s God her God.

What makes Naomi this way?  The question invites speculation.  It may very possibly be that Naomi embodies God’s covenant with Israel.  She has learned hesed, i.e., steadfast love, from the God of Abraham.  She seeks first not her own welfare but that of others and is happy when the needs of those around her are met.

For us Christians the story of Ruth and Naomi is the beginning of the immediate preparation for Christ.  He will show us God’s love in greater ways than seen in the Hebrew Scriptures.  Hopefully by taking his love to heart we are becoming the kind of persons that Naomi is.  We too, after all, want to care for others well and by such care to attract others to God.