Monday, November 22, 2010

Advent 1 A


Advent 1 A
Live in the Light.

Introduction: “Advent expresses in symbol and ritual three stages in the human journey, in the Christian journey. Christ has come; Christ will come again; and Christ is here now. We remember the first; we look to the second; we live the third. All three are part and parcel of our lives..,” (this quote is from SIR WE WOULD LIKE TO SEE JESUS by Walter Burkhardt, S.J. It was the inspiration for this homily.)

Homily:
I. First Advent is a remembering. People in Isaiah’s time were offered a New World Order with the famous words, “They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not rise the sword against another, nor shall they train for war again. …Let us walk in the light of the Lord.” The future hopeful vision has light overcoming darkness. At midnight Mass we will hear from chapter 9 of Isaiah: “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone.”
In the New Testament Zachary hymned in prophecy of his son John and said: “By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
The people of Isaiah’s time knew living in darkness. The people of Jesus time knew living in darkness. We know darkness in ourselves and in our time.

People in Jesus’ time are offered a vision of their feet being guided into the way of peace. Jesus said of himself, “I am the Light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”
In the imagery of Advent light and darkness are present. They will also be present in the imagery of Easter. The darkness at the death of Jesus will lift. Early in the morning on the first day of the week when it was still dark the women at the tomb would be enlightened. We remember.


II. Advent not only looks back, but looks ahead. We not only
recall Christ’s first coming, we anticipate his final coming. The trouble is the end-time is wrapped in darkness. We do not know when it will come. Some Christians are sure they know: The end is soon, it may be any moment now. Some supposed teachers of bible prophecy discover our present generation in the Synoptic signs, in the predictions of Paul, in the Revelation of John. But we must face the stark and clear words of the gospel writer Matthew in our present passage: “Therefore, stay awake! For you do not know on which day your Lord will come.”
Nor do we know how Christ will come. The pictures and poetry of the first century tell us very little about the how. We do know that Christ will come in power and majesty and overcome evil.
When Scripture focuses on Christ’s final coming, the stress is not on when and how. Two questions are crucial: First, whenever Christ comes, however he comes, will you be ready? Second, how are you readying Christ’s return, how are you preparing God’s kingdom?

III. We not only look back on the first coming and forward to a final coming. We are not caught between a past that is gone and a future that is not yet here. What links yesterday and tomorrow is today. We are to live now a life that Christ’s first coming made possible, and by living that life now, we prepare for his final coming. He is no longer in a crib of straw, not yet on clouds of glory. But he is here. The light shines in the darkness….now.
But tell me honestly does it? Do you actually find Christ lighting up the darkness in you, the darkness around you? There is darkness in all of us. The death of Jesus, our baptism, even the Christ within us has not simply destroyed all darkness. What are the areas of darkness with me, within you? Is there something of self that you are clinging to, will not let go, even though it torments you? What, in psychological language is your shadow side?
Besides the darkness within us, there is a darkness around us. We still can almost feel the heat and smell the dust and death and darkness from the World Trade Center. We are bombarded with images of our military might in Afghanistan. We see people starving, refugees. We are troubled by our lack of a good immigration policy, etc.,etc.
After more than 2000 years, there is still deep darkness in this redeemed world. Christ is here, for he has come. But the light that is Christ flickers and shines and blazes only through people.
Here is our Advent. Make the Christ who has come a reality a living light in my life and in some other lives. Like the Christophers, light one candle in the darkness. Let Christ dawn.

Wednesday, November 17, 2010

34 C Christ the King

34 C CHRIST THE KING
Jesus remember me when you come into your kingdom.

Introduction: The readings present us two images of Jesus as King, the crucified Christ and the cosmic Christ.

Homily: In the Gospel the rulers sneer, the soldiers jeer and one of the criminals reviled Jesus crucified on the cross.
In Mark’s account of the Passion the emphasis of the mockers at this point is “come down from the cross.” They cannot accept a Christ on a cross. They want to get rid of the cross.
In Luke’s account the emphasis is slightly different. Their chorus is: rulers, “let him save himself”; soldiers, “save yourself”; one of the criminals, “save yourself and us.”
We too wish to do away with the cross. But Jesus is clear about this, “if anyone wants to come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.” Luke 9:24 (RSV)
Christ the King as crucified Christ is not what some people were looking for then or are looking for now. The paradox of saving our life by losing it and losing our life to save it is not easily understood or accepted. What are we asking when we cry out as the one criminal did, “save yourself and us.”

But besides these responses of derision and mocking of Jesus, there is in today’s Gospel from Luke the response of acceptance. The contrast between the two criminals on his right and his left is strong and dramatic. They represent conflicting judgements that people had about Jesus.
Luke alone recalls the precious dialogue of Jesus with “the other criminal”. In Luke this other criminal (who we have come to know as the “good thief”) acknowledges the justice of his own sentence and confesses the innocence of one whom he addresses intimately as “Jesus”. The suffering Jesus responds with greater generosity than the petitioner requests, for Jesus will not simply remember the man after entering into his Kingdom; he will take the man with him this very day. The oft-used observation that the “good thief” ultimately stole the Kingdom is not too far from the truth.

Our Second Reading for this feast highlights another aspect of Christ the King. He is the cosmic Christ. There is a mosaic of Christ the pantocrater (ruler of all) in the National Shrine of the Immaculate Conception in Washington. It captures something of the cosmic Christ. This is the Christ whom the letter to the Colossians describes in this language, “He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible…all things were created through him and for him. He is before all things, and in him all things hold together….For in him all the fullness was pleased to dwell…” This is an image of a rule without boundaries, one who is king not only of earth but of all creation—and even beyond. This is a kingship beyond any human grasp or gift.
But the next image in Colossians, and developed in the Gospel, is almost the direct opposite, the “King of the Jews” whose throne is a cross (but whose gift of Paradise is as wide as the cosmic image of the second reading.) Colossians picks up from: “For in him all the fullness was pleased to dwell…” and continues “and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven.”

We end our liturgical year focusing on the promise of Paradise to the good thief. It is also God’s promise to us. We must take up our cross daily, we must lose our life to save it and save it by losing it. We can perhaps end our sermon and our church year by singing together this refrain several times: “Jesus remember me, when you come into your kingdom. Jesus remember me when you come into your kingdom. Jesus remember me when you come into your kingdom. Jesus remember when you come into your kingdom.

Tuesday, November 16, 2010

Benedict XVI Exhortation on Synod of the Word

I’ve just finished my initial reading of:

POST-SYNODAL
APOSTOLIC EXHORTATION
VERBUM DOMINI
OF THE HOLY FATHER
BENEDICT XVI

My initial reactions:

Positive: The language of this exhortation is pretty understandable. (This in contrast to some Encyclicals and other pronouncements from Rome).

The Pope has some excellent quotes which show his familiarity with the Fathers of the Church.

There is an INDEX at the end of the Exhortation.

I took 8 pages of notes of passages which spoke to me.

The copy I was reading had the footnotes at the bottom of each page.

Negative: The exhortation is very lengthy, covering more than 192 pages.

Benedict ends up quoting himself a bit too often for me.

I’m afraid that the length and breadth of this exhortation will limit the number of people who will take the time to read it.

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Some specifics:

p. 19 Human language operates analogically in speaking of the word of God.

...the expression "word of God" here refers to the person of Jesus

...creation itself "the liber naturae" (the book of nature) is an essential part of this symphony...

...God has spoken his word in salvation history...

...the word of God is that Word preached by the apostles...

...The word of God is..Sacred Scripture...

P. 33 ...the Synod pointed to the need to "help the faithful to distinguish the word of God from private revelations

P. 39 The Second Vatican Council also states that this Tradition of apostolic origin is a living and dynamic reality: it "makes progress in the Church with the help of the Holy Spirit"

p. 45 ...in the dynamic of Christian revelation, silence appears as an important expression of the word of God.

P. 75 ...the concept of the fulfillment of the Scriptures is a complex one, since it has three dimensions: a basic aspect of continuity with the Old Testament revelation; an aspect of discontinuity and an aspect of fulfilment and transcendence.

P. 77 In discussing the relationship between the Old and the New Testaments, the Synod also considered those passages in the Bible which due to the violence and immorality they occasionally contain, prove obscure and difficult. Here it must be remembered first and foremost that biblical revelation is deeply rooted in history. God’s plan is manifested progressively and it is accomplished slowly, in successive stages and despite human resistance.




There are some sage words for lectors and homilists. The pope gives seven suggestions and practical proposals for promoting fuller participation in the liturgy.

Some great words on the vocation of the laity and "feminine genius".



P. 165 The word of God and commitment to justice in society.

P. 167 The proclamation of God’s word, reconciliation and peace between peoples.

P. 172 The proclamation of the word of God and migrants.

P. 174 The proclamation of the word of God and the poor.

P. 176 The proclamation of the word of God and the protection of creation.