28th A c) The Wedding Banquet. (THE REFUSAL IS OF THE RISEN AND RETURNING JESUS MADE THROUGH THE PREACHING OF CHRISTIAN MISSIONARIES).
1) The story of the wedding banquet, another traditional image or
biblical metaphor for the kingdom of God, plays out its sad history of
REFUSAL.
The invitation offered by the first group of servants (prophets) is
refused. But the invitation offered by the second group of servants
encounters not only indifference but also hostility, to the point that
those servants are executed.
2) In this parable the invitation that is rejected is that of the
risen and returning Jesus which is made through the preaching of
Christian missionaries. Persecution has been predicted by Jesus, but so
too has the judgment on the persecutors. The vivid description in verse
7 of how the king's army destroyed those murderers and their city surely
brought to the minds of Matthew's first readers the Roman conquest of
Jerusalem in A.D. 70. The claims of the "synagogue across the street"
are rejected. Because the professedly and publicly religious people of Israel
refused the invitation to the kingdom of God, a general invitation has
been made to "everyone they met, bad as well as good."
However the last part of the parable makes clear that mere
acceptance of the invitation does not guarantee participation in the
banquet. The community of Matthew, however, cannot claim election or
membership in a community as their surety of salvation. It is not enough
to just say, Yes Lord. One must receive Jesus' invitation to the
banquet and ACT UPON IT. To be properly dressed is to put on Christ by
deeds of justice and charity, to be properly clothed with the deeds of
Christian discipleship.
3) We believe that we are the successors of Matthew's community, we
are part of the church. By our baptism we too received a white
garment a symbol of our putting on new life in Christ. But we must ask
ourselves if our lives have continued to put on Christ. Do we do deeds
of justice and charity or do we just do what everyone else does? Do we
critically examine our life and our decisions against the teachings of
Jesus. It is not just the Jewish leaders, the synagogue across the
street that can be rejected by Jesus. We can too if we refuse Jesus and
his call to bear fruit, put on Christ by deeds of justice and charity.
l) The parables of Jesus when originally uttered summoned his hearers to critical decision.
2) These same parables, when applied allegorically by Matthew to his church, are not to be read with complacency on the assumption that they deal with the rejection of Jewish leaders.
3) Today they summon Christians who are the heirs of Matthew, not
merely to respond with promises of labor in the vineyard, but to bear
fruit and to "put on Christ" by deeds of justice and charity.
Saturday, October 8, 2011
Friday, September 23, 2011
26 A
26th Sunday of Ordinary time A
Introduction: This Sunday we arrive at a point in Matthew's Gospel
where the conflict between Jesus and the authorities is heating up.
Just prior to today's reading, Jesus in chapter 21 had entered Jerusalem
in triumph. He had cleansed the temple and worked miracles of healing.
The chief priests and elders of the people question his authority: "by
what authority are you doing these things, and who gave you this
authority?" Jesus confounds them by a question about John the Baptist.
Matthew follows this controversy by three parables of judgement on those
who do not accept Jesus as the Herald of the Kingdom.
l) In these three parables we pick up the mounting hostility
between Jesus and the Jewish leaders.
2) But we also detect the strained relationship between Matthew's
community (around the year 90) and Judaism.
3) We ask ourselves the question: what do these parables mean for
me today?
a) The two sons. (REFUSAL BEGINS WITH JOHN THE BAPTIST)
1) The "sinners" (prostitutes and tax collectors had been living a
"no" to God) at first REFUSED to do God's will, they ignored the Law and
the teachings of the rabbis. Later, however, they repented through the
preaching of John and Jesus, opening their hearts to God's design.
The righteous, on the other hand, said "yes" to God by meticulously
following the Law. In fact, however, they did not do what God really
wanted. They refused to heed the message of John the Baptist or Jesus.
This parable repeats the demand for repentance verified by action
that is the hallmark of Matthew's Jesus. "None of those who cry out,
'Lord, Lord,' will enter the kingdom of God but only the one who DOES
THE WILL of my Father in heaven."7:21
The conversion of the tax collectors and sinners to the way of
holiness should inspire Jesus' opponents to accept his preaching, and
not to regard him with suspicion and hostility.
2) Matthew summons the Jewish leaders of his day to be like the
first son and to join the heirs of tax collectors and harlots--the
Christian community.
3) This parable makes us look at ourselves. Am I more like the
first son or the second son.
This parable summons us who are Christians and heirs of Matthew,
not merely to repond with promises of labor in the vineyard, we must
follow our words with action.
If we said yes, but did "no" we are called to conversion.
Conversion is possible and called for. The son who at first said
no, undergoes conversion and goes. We should learn from the conversion
experience of others and ourselves be converted.
b) The Wicked Tenants. (THE REFUSAL IS OF THE HISTORICAL MINISTRY OF JESUS.)
l) Israel, the Lord's vineyard (Is 5:lff) is tended by laborers who
prove to be faithless. They make a contract, say yes, and then renege
on it say no.
They reject REFUSE the servants of the landowner who comes to claim
his harvest. Matthew gives heavy clues that these are the prophets
rejected by Israel by describing their fate as being "killed" and
"stoned."
Last of all the landowner sends his son, his heir. They kill him.
This is the rejection of Jesus. It is the rejection of the very
cornerstone of God's kingdom.
Matthew's Jesus asks the real question: "When therefore the owner of
the vineyard comes, what will he do to those tenants?" The sentence of
judgement is clearly pronounced by the Jewish leaders on themselves.
"He will put those wretches to a miserable death, and let out the
vineyard to other tenants...(who will give him the fruits in their
season." )
2) Because Israel has not responded to Jesus and his Gospel, the
kingdom is taken from their charge and offered to others. Matthew's
Christians receive the heritage of Israel.
But there is also stress on the need for Christians TO BEAR FRUIT,
undergo conversion.
3) What has been my response to Jesus' call in my life? Do I think
that just by being baptised, calling myself Christian I will enter the
kingdom? Jesus challenges me today too to bear fruit.
c) The Wedding Banquet. (THE REFUSAL IS OF THE RISEN AND RETURNING JESUS MADE THROUGH THE PREACHING OF CHRISTIAN MISSIONARIES).
1) The story of the wedding banquet, another traditional image or
biblical metaphor for the kingdom of God, plays out its sad history of
REFUSAL.
The invitation offered by the first group of servants (prophets) is
refused. But the invitation offered by the second group of servants
encounters not only indifference but also hostility, to the point that
those servants are executed.
2) In this parable the invitation that is rejected is that of the
risen and returning Jesus which is made through the preaching of
Christian missionaries. Persecution has been predicted by Jesus, but so
too has the judgment on the persecutors. The vivid description in verse
7 of how the king's army destroyed those murderers and their city surely
brought to the minds of Matthew's first readers the Roman conquest of
Jerusalem in A.D. 70. The claims of the "synagogue across the street"
are rejected.
Because the professedly and publicly religious people of Israel
refused the invitation to the kingdom of God, a general invitation has
been made to "everyone they met, bad as well as good."
However the last part of the parable makes clear that mere
acceptance of the invitation does not guarantee participation in the
banquet. The community of Matthew, however, cannot claim election or
membership in a community as their surety of salvation. It is not enough
to just say, Yes Lord. One must receive Jesus' invitation to the
banquet and ACT UPON IT. To be properly dressed is to put on Christ by
deeds of justice and charity, to be properly clothed with the deeds of
Christian discipleship.
3) We believe that we are the successors of Matthew's community, we
are part of the true church. By our baptism we too received a white
garment a symbol of our putting on new life in Christ. But we must ask
ourselves if our lives have continued to put on Christ. Do we do deeds
of justice and charity or do we just do what everyone else does? Do we
critically examine our life and our decisions against the teachings of
Jesus. It is not just the Jewish leaders, the synagogue across the
street that can be rejected by Jesus. We can too if we refuse Jesus and
his call to bear fruit, put on Christ by deeds of justice and charity.
l) The parables of Jesus when originally uttered summoned his
hearers to critical decision.
2) These same parables, when applied allegorically by Matthew to his church, are not to be read with complacency on the assumption that they deal with the rejection of Jewish leaders.
3) Today they summon Christians who are the heirs of Matthew, not
merely to respond with promises of labor in the vineyard, but to bear
fruit and to "put on Christ" by deeds of justice and charity.
Thursday, September 15, 2011
25th A
25th Sunday of Ordinary Time A
The grumbling of those who have worked all day is similar to the
grumbling of the elder Brother in the Parable of the Prodigal Son. Like
the Prodigal Son we never know what they did in response to the owner's
answer.
Act I: hirings.
At the outset there is a surprising note. The householder (and not
his steward) goes out from "early in the morning" until the eleventh hour
to assemble the workers. The hearers are given a hint that their normal
view of the world is to be challenged. Different wage agreements: first
group: normal days's wage; hired in the third hour: whatever is right;
hired in the sixth and ninth hour: presumably "whatever is right";
eleventh hour: no mention of payment.
Act II: payments
“...the owner of the vineyard said to his foreman...”
Normally those who had worked l2 hours would be the first to be
paid. If that had happened, they would have left happy. But the
reversal “inversion” in the order of pay lets those who had worked all day
find out what the others have received. As we stand with the workers
and watch the payment, when those who are hired last receive a denarius,
we begin to have the same feelings as those hired first “they thought that they would receive more”
Act III: Dialogue between the owner and the grumbling workers:
l) “I am not cheating you.”
2) “Am I not free to do as I wish with my own money?”
3) I question your attitude. “Are you envious because I am genrous?”
The complaint of the dissatisfied workers is, strictly speaking, you
have made them equal to us. They are defining their personal worth in
contrast to others; they are not so much angered by what happened to
them as envious of the good fortune of the other workers. They are so
enclosed in their understanding of justice that it becomes a norm by
which they become judges of others. They want to order the world by
their norms which limit the master's freedom and exclude unexpected
generosity.
The line between following God's will and deciding what God wills is
always thin and fragile.
The grumblers claim that making one hour equal to those who have
worked all day is unfair. The first group of workers have at the end of
the story exactly that they had contracted for in the beginning. They
would have been satisfied with that if it had not been for the treatment
given the group that only worked one hour.
Notice that they are never denied their reward, just their
complaint. Whatever they lose, they lose in their own feelings of
hostility and resentment.
We human beings are curious. When we look at someone who is the
beneficiary of some generosity we want a strict system of justice. But
if we are the beneficiary of some generosity we wonder at those who have
complaints. They are just jealous.
For who among us does not yearn to find a welcome, a helping hand,
an unexpected privilege, even when we do not deserve it.
Jesus showed us that God does not love us because we are wonderful,
but rather, we are wonderful (or can be) because God loves us. DO I
LOVE YOU BECAUSE YOU'RE WONDERFUL OR ARE YOU WONDERFUL BECAUSE I LOVE YOU?
Another take on the readings of 25th A
Introduction: This morning we will hear in the first reading from the Prophet Isaias: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.” If I recall occasions when I’ve heard these words quoted, it has usually been when something has happened that is difficult to accept, an accident, a tragedy, a sickness, or a death. But today in the Gospel we hear a different application of that saying.
Four Points to consider:
1) What does it feel like to be left out? Example of kids choosing up sides for a game. What does it feel like to always be the last one chosen or worse to not be chosen? How must the laborers have felt who were left waiting to be hired? Though the parable doesn’t mention them, there probably were some laborers who were not hired at all . Are there people that we are leaving out?
2) What does it feel like to be given something never earned? How must the laborers have felt who only worked a short time and got the same pay as those who had worked all day? Some people cannot accept a gift from us which they think they don’t deserve. Some people can rejoice in their good fortune when they receive something that is given rather gratuitously. Have you ever received something like this in your life?
3) Those who worked all day in the heat were not unjustly treated. They got what they agreed to work for. But they were jealous and envious of those who received the same pay as they did for less work. There are many ways that people can be jealous or envious of others. Jealousy can become a way of life for some people and it is very deadly. It kills them and it kills their relationships with other people.
4) Lastly we consider the owner of the vineyard. He is generous with the laborers who came later into the vineyard. We all know generous people in our families and our communities. Everyone is surely not equally generous. I could name a good number of people that I would identify as extremely generous. So the owner is not just JUST but generous.
When we die and come before the throne of God I think that all of us have the hope that we meet a generous God, not a Just God.
At Communion we pray, “Lord I am not worthy that you should come under my roof, but only say the words and my soul will be healed.’” We receive the Body of Christ from the Generosity of God.
The grumbling of those who have worked all day is similar to the
grumbling of the elder Brother in the Parable of the Prodigal Son. Like
the Prodigal Son we never know what they did in response to the owner's
answer.
Act I: hirings.
At the outset there is a surprising note. The householder (and not
his steward) goes out from "early in the morning" until the eleventh hour
to assemble the workers. The hearers are given a hint that their normal
view of the world is to be challenged. Different wage agreements: first
group: normal days's wage; hired in the third hour: whatever is right;
hired in the sixth and ninth hour: presumably "whatever is right";
eleventh hour: no mention of payment.
Act II: payments
“...the owner of the vineyard said to his foreman...”
Normally those who had worked l2 hours would be the first to be
paid. If that had happened, they would have left happy. But the
reversal “inversion” in the order of pay lets those who had worked all day
find out what the others have received. As we stand with the workers
and watch the payment, when those who are hired last receive a denarius,
we begin to have the same feelings as those hired first “they thought that they would receive more”
Act III: Dialogue between the owner and the grumbling workers:
l) “I am not cheating you.”
2) “Am I not free to do as I wish with my own money?”
3) I question your attitude. “Are you envious because I am genrous?”
The complaint of the dissatisfied workers is, strictly speaking, you
have made them equal to us. They are defining their personal worth in
contrast to others; they are not so much angered by what happened to
them as envious of the good fortune of the other workers. They are so
enclosed in their understanding of justice that it becomes a norm by
which they become judges of others. They want to order the world by
their norms which limit the master's freedom and exclude unexpected
generosity.
The line between following God's will and deciding what God wills is
always thin and fragile.
The grumblers claim that making one hour equal to those who have
worked all day is unfair. The first group of workers have at the end of
the story exactly that they had contracted for in the beginning. They
would have been satisfied with that if it had not been for the treatment
given the group that only worked one hour.
Notice that they are never denied their reward, just their
complaint. Whatever they lose, they lose in their own feelings of
hostility and resentment.
We human beings are curious. When we look at someone who is the
beneficiary of some generosity we want a strict system of justice. But
if we are the beneficiary of some generosity we wonder at those who have
complaints. They are just jealous.
For who among us does not yearn to find a welcome, a helping hand,
an unexpected privilege, even when we do not deserve it.
Jesus showed us that God does not love us because we are wonderful,
but rather, we are wonderful (or can be) because God loves us. DO I
LOVE YOU BECAUSE YOU'RE WONDERFUL OR ARE YOU WONDERFUL BECAUSE I LOVE YOU?
Another take on the readings of 25th A
Introduction: This morning we will hear in the first reading from the Prophet Isaias: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.” If I recall occasions when I’ve heard these words quoted, it has usually been when something has happened that is difficult to accept, an accident, a tragedy, a sickness, or a death. But today in the Gospel we hear a different application of that saying.
Four Points to consider:
1) What does it feel like to be left out? Example of kids choosing up sides for a game. What does it feel like to always be the last one chosen or worse to not be chosen? How must the laborers have felt who were left waiting to be hired? Though the parable doesn’t mention them, there probably were some laborers who were not hired at all . Are there people that we are leaving out?
2) What does it feel like to be given something never earned? How must the laborers have felt who only worked a short time and got the same pay as those who had worked all day? Some people cannot accept a gift from us which they think they don’t deserve. Some people can rejoice in their good fortune when they receive something that is given rather gratuitously. Have you ever received something like this in your life?
3) Those who worked all day in the heat were not unjustly treated. They got what they agreed to work for. But they were jealous and envious of those who received the same pay as they did for less work. There are many ways that people can be jealous or envious of others. Jealousy can become a way of life for some people and it is very deadly. It kills them and it kills their relationships with other people.
4) Lastly we consider the owner of the vineyard. He is generous with the laborers who came later into the vineyard. We all know generous people in our families and our communities. Everyone is surely not equally generous. I could name a good number of people that I would identify as extremely generous. So the owner is not just JUST but generous.
When we die and come before the throne of God I think that all of us have the hope that we meet a generous God, not a Just God.
At Communion we pray, “Lord I am not worthy that you should come under my roof, but only say the words and my soul will be healed.’” We receive the Body of Christ from the Generosity of God.
Thursday, September 1, 2011
23 A
23rd Sunday of Ordinary Time A
Introduction: Matthew’s Gospel has five sections of Jesus’ teaching. Today’s Gospel comes from the fourth section. It has received different titles. The one I like best is: The first rule of life of a Christian community built upon Jesus’ words." The teachings in this rule of life apply to families, parishes and communities. The basic theme of this discourse is: THE CARE WE NEED TO HAVE FOR ONE ANOTHER.
Don Senior divides the elements of the discourse in this way:1) conversion, turn and become like children (l8:l-4) 2) care for the little ones (l8:5-9) 3) care for the marginal (l8:l0-l4) actively seek out straying sheep. 4) procedures for reconciliation within the community (l8: l5-20) 5) the call for limitless (2l-22) forgiveness (l8: 23-35)
HOMILY
The need for the Christian to seek out the stray and not condemn the stray is complemented by procedures for reconciliation. How are we, as followers of Jesus, to deal with the backsliders in our families, our parishes, our communities? A step by step process is given.
1) What is my reaction when someone sins against me? Usually we expect the offending person to come to us. But Jesus’ process calls for something different. We must be the ones to approach the offender. We are to do this one to one. It sounds easy. It isn’t easy. It is one of the most difficult things to do. It is much easier to find a sympathetic soul upon whom to unburden our grievance; or worse, to air it at once before the whole community; or even worse to take one’s grievances to outsiders. It takes courage to approach the brother or sister personally, and it also takes wisdom to know how. But whether out of cowardice or fear of rejection or passing the responsibility to someone else, how often this simple and direct method is avoided.
It is easier to fall into criticism, gossip. Sometimes authority figures make a general rebuke to a group rather than going one to one. This can allow the person who is the offender to say, “he must be talking about someone else.” The person in the group who has done nothing wrong says, “Gee I wonder if he is talking about me?” This person can go on a guilt trip.
2) If the backslider won’t listen to us one to one, we are then to confront him/her together with a small group. Alcoholics Anonymous speaks about the helping effect of an Intervention. Several people who love and are concerned about a person, name specific detrimental behaviors and set an ultimatum.
3) If the backslider won’t listen to the small group, we are to bring him/her to the church community. If he/she ignores this community, then we are to go to the process of exclusion. The person is to be treated as a gentile or tax collector. However, it is important to keep in mind that Jesus relates to gentiles and tax collectors as persons to be evangelized.
4) Even for those who go through these steps and are no longer open to the direct invitation to return, there is still hope through the prayerful intercession of the community. “..if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.”
Have I interiorized and practiced Jesus’ process? Next week we will hear Jesus tell the story about the unforgiving Servant. We can be that type of Christian. The need for reconciliation dominates the second half of this discourse.
Introduction: Matthew’s Gospel has five sections of Jesus’ teaching. Today’s Gospel comes from the fourth section. It has received different titles. The one I like best is: The first rule of life of a Christian community built upon Jesus’ words." The teachings in this rule of life apply to families, parishes and communities. The basic theme of this discourse is: THE CARE WE NEED TO HAVE FOR ONE ANOTHER.
Don Senior divides the elements of the discourse in this way:1) conversion, turn and become like children (l8:l-4) 2) care for the little ones (l8:5-9) 3) care for the marginal (l8:l0-l4) actively seek out straying sheep. 4) procedures for reconciliation within the community (l8: l5-20) 5) the call for limitless (2l-22) forgiveness (l8: 23-35)
HOMILY
The need for the Christian to seek out the stray and not condemn the stray is complemented by procedures for reconciliation. How are we, as followers of Jesus, to deal with the backsliders in our families, our parishes, our communities? A step by step process is given.
1) What is my reaction when someone sins against me? Usually we expect the offending person to come to us. But Jesus’ process calls for something different. We must be the ones to approach the offender. We are to do this one to one. It sounds easy. It isn’t easy. It is one of the most difficult things to do. It is much easier to find a sympathetic soul upon whom to unburden our grievance; or worse, to air it at once before the whole community; or even worse to take one’s grievances to outsiders. It takes courage to approach the brother or sister personally, and it also takes wisdom to know how. But whether out of cowardice or fear of rejection or passing the responsibility to someone else, how often this simple and direct method is avoided.
It is easier to fall into criticism, gossip. Sometimes authority figures make a general rebuke to a group rather than going one to one. This can allow the person who is the offender to say, “he must be talking about someone else.” The person in the group who has done nothing wrong says, “Gee I wonder if he is talking about me?” This person can go on a guilt trip.
2) If the backslider won’t listen to us one to one, we are then to confront him/her together with a small group. Alcoholics Anonymous speaks about the helping effect of an Intervention. Several people who love and are concerned about a person, name specific detrimental behaviors and set an ultimatum.
3) If the backslider won’t listen to the small group, we are to bring him/her to the church community. If he/she ignores this community, then we are to go to the process of exclusion. The person is to be treated as a gentile or tax collector. However, it is important to keep in mind that Jesus relates to gentiles and tax collectors as persons to be evangelized.
4) Even for those who go through these steps and are no longer open to the direct invitation to return, there is still hope through the prayerful intercession of the community. “..if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.”
Have I interiorized and practiced Jesus’ process? Next week we will hear Jesus tell the story about the unforgiving Servant. We can be that type of Christian. The need for reconciliation dominates the second half of this discourse.
Friday, August 19, 2011
22nd A
22nd Sunday of Ordinary Time A
Introduction: In today's readings we hear of two men, Jeremiah and
Peter who are struggling with difficult parts of being a follower of God .
The Gospel reading is a contrasting balance with the Peter
of last Sunday's Gospel who professes Jesus as: You are the Christ the
Son of the living God. Jesus then designated Peter as the Rock on
whom he would build his church.
HOMILY:
In Today's Gospel we heard the first of three predictions of the
Passion that are found in Matthew's Gospel. The idea that Jesus must go
up to Jerusalem to suffer much and be condemned to death was difficult
for them to accept. After each prediction there is a response of Jesus’ followers, and a teaching of Jesus.
After the first prediction of the Passion, Peter as the
spokesperson gives words to their dissatisfaction with this idea. “God forbid, Lord ! No such thing shall ever happen to you.”
To the second prediction the apostles will respond by asking the
question "who is the most important in the kingdom of heaven?"
After the third prediction the mother of James and John will come
asking that her sons be given the places of honor at the right and left
of Jesus when he comes into his kingdom.
__________________________________________________________________
The apostles idea of the Messiah did not include suffering and
death. They were happy to be commissioned to be followers of Jesus when
he shared with them his power to expel demons and to cure every kind of
infirmity and sickness. Now Jesus introduces the idea that he must
suffer much and be condemned to death. Peter objects to this future for
Jesus.
But Jesus reacts to Peter very strongly. “Get behind me Satan! You are an obstacle to me. You are thinking not as God does but as human beings do.”
__________________________________________________________________
But these words of Jesus are followed by an even greater challenge
to Peter and to us. If we wish to follow Jesus we must be ready to
meet the same fate he is going to meet. Following Jesus has its cost:
one must go up to Jerusalem.
v. 24 “Whoever wishes to come after me must deny himself, take up his cross, and follow me.” As goes the master, so goes the disciple.
v. 25 Whoever would save his life will lose it, but whoever loses
his life for my sake will find it. If we deny Jesus, selfishly seek
self fulfillment we will be condemned, no freedom, no happiness. If we die, surrender to God we will know everlasting life, freedom, happiness.
v. 26 all human conceptions of loss and gain have been turned
upside down.
__________________________________________________________________
v. 27 fidelity has its reward: The Son of Man... will repay,
reward, each one according to his conduct.
Jesus prediction for himself included to suffer much, be condemned to
death but it also included rising on the third day. So Jesus
prediction for his followers is also deny self, carry the cross, lose
life but also with the promise to receive recompense according to one's
conduct.
__________________________________________________________________
After the first prediction of the passion we have Jesus teaching us what
we must do to be his followers: deny self, carry your cross and lose your
life.
After the second prediction of the passion we have Jesus teaching us
what we must do to be his followers: Mt. l8:3 if we don't change and come
like little children, we cannot enter the kingdom of God.
After the third prediction of the passion we have Jesus teaching us what
we must do to be his followers: Mt. 20: 26,27 “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you, shall be your servant. ...the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
Carry our cross, become like little children and serve. How close am I to that model of discipleship?
Jeremiah felt duped by God. He was an object of laughter and everyone mocked him. “The word of the Lord has brought me derision and reproach all the day.” We can identify with Jeremiah’s feelings, “I say to myself, I will not mention him. I will speak in his name no more. But then it becomes like fire burning in my heart. Imprisoned in my bones; I grow weary holding it in, I cannot endure it.” Yet somehow he manages: “But the Lord is with me, like a mighty champion; my persecutors will stumble they will not triumph.” “O Lord of hosts, you who test the just. who probe mind and heart, Let me witness the vengeance you take on them, for to you I have entrusted my cause.”
We too at times wish vengeance. Deception, sorrow and terror have brought the prophet close to the point of despair. He makes it through.
Jeremiah clearly wrestles with God. Have I at times wrestled with God? Have I felt a “fire burning in my heart?” What do I feel is imprisoned in my bones? Has vengeance or forgiveness been more a part of my life?
Sunday, August 14, 2011
21 A
21stA Sunday A cycle
Mt. 16:13-20
As Catholics hear this passage they immediately reflect the traditional Roman Catholic interpretation. This is the biblical foundation for the papal office. The Catechism of the Catholic church #881 cites this passage in precisely this vein.
It is important to take this passage in context with the following verses which we will hear next Sunday. Peter is rock but also stumbling block (obstacle). Moments after his great profession, “You are the Messiah, the son of the living God,” Jesus would say, “get behind me Satan You are an obstacle (stumbling block) to me. You are thinking not as God does, but as human beings do.” Peter’s original understanding of the title, Messiah, was clearly charged with Jewish political, temporal understandings, which Jesus will shortly correct.
This is only the beginning of Peter’s reign. Braggadocio, denials, betrayals, reconciliations, victories, later struggles with Paul and disappointments with his people will follow. I believe these adjectives also describe the history of the Catholic Church.
At the present moment of history for the Catholic Church the president of the Catholic Theological Society of America made these observations in her presidential address for 2008. (from the article of John Allen, NCR)
The papacy is a “gift” of the Catholic church to other Christians, a leading Catholic ecumenist said ..., but it needs “repair” before those other Christians are likely to accept it. Specifically, Margaret O’Gara of the University of St. Michael’s College in Toronto called for a papacy that’s “less centralized, less authoritarian, and more respectful of the diversity of local churches.”...
. O’Gara is a longtime veteran of ecumenical conversations with a variety of Christian denominations.
Pope John Paul II, O’Gara said, was an “engaging figure” for many Protestants, Orthodox and Anglicans, who admired his strong stands on issues such as abortion and war, his commitment to evangelization, and his capacity to project a Christian voice in global debates. At the same time, she said, John Paul’s pontificate left behind “a mixed heritage” ecumenically.
O’Gara cited eight motives for that ambivalence:
1. The Synod of Bishops remained merely advisory to the pope;
2. The authority of episcopal conferences was restricted;3. A Vatican document on “Some Aspects of the Church Understood as Communion” asserted that the Petrine ministry is “interior to every fully local church”;
4. The Vatican document Dominus Iesus said that some Protestant and Anglican bodies aren’t really “churches”;
5. Cardinals Joseph Ratzinger and Walter Kasper carried out a debate over whether the local or universal church has priority;6. The term from Vatican II that the church “subsists” in Catholicism was understood to mean that it exists fully only in Catholicism;
7. The ban on women’s ordination was declared definitive;8. The volume of papal teaching raised questions about its authority, and what role it would play in sister churches if present divisions could be overcome.
In light of all this, O’Gara argued, the papacy must be reformed “in a more pastoral way, in a less centralized way, in a way that defends the diversity of the local churches” before it can serve the cause of Christian unity.
Concretely, O’Gara made two suggestions.
First, she suggested remedying what she called a confusion between papal infallibility and papal primacy, with the latter referring to the pope’s regular business of governance. Quoting the theologian Klaus Schatz, she said that primacy is too often treated as a sort of “ersatz infallibility,” so that even routine administration seems like an exercise of infallibility.
Second, she proposed reconsidering what she called the “classicist” language used by the First Vatican Council in the 19th century to formulate the dogma of infallibility. Rephrasing the teaching in a more historically-minded fashion, she said, could make it less threatening to other Christians.
At times in our life we may ask or be asked, “Who am I to you?” Why does someone ask this? Perhaps the person has been mistreated, neglected, forgotten, ignored, etc. The person perhaps is thinking of a different and deeper type of commitment, such as marriage. The person may simply want loving reassurance. Why do you think Jesus asks this question? What is my answer to Jesus’ question?
Mt. 16:13-20
As Catholics hear this passage they immediately reflect the traditional Roman Catholic interpretation. This is the biblical foundation for the papal office. The Catechism of the Catholic church #881 cites this passage in precisely this vein.
It is important to take this passage in context with the following verses which we will hear next Sunday. Peter is rock but also stumbling block (obstacle). Moments after his great profession, “You are the Messiah, the son of the living God,” Jesus would say, “get behind me Satan You are an obstacle (stumbling block) to me. You are thinking not as God does, but as human beings do.” Peter’s original understanding of the title, Messiah, was clearly charged with Jewish political, temporal understandings, which Jesus will shortly correct.
This is only the beginning of Peter’s reign. Braggadocio, denials, betrayals, reconciliations, victories, later struggles with Paul and disappointments with his people will follow. I believe these adjectives also describe the history of the Catholic Church.
At the present moment of history for the Catholic Church the president of the Catholic Theological Society of America made these observations in her presidential address for 2008. (from the article of John Allen, NCR)
The papacy is a “gift” of the Catholic church to other Christians, a leading Catholic ecumenist said ..., but it needs “repair” before those other Christians are likely to accept it. Specifically, Margaret O’Gara of the University of St. Michael’s College in Toronto called for a papacy that’s “less centralized, less authoritarian, and more respectful of the diversity of local churches.”...
. O’Gara is a longtime veteran of ecumenical conversations with a variety of Christian denominations.
Pope John Paul II, O’Gara said, was an “engaging figure” for many Protestants, Orthodox and Anglicans, who admired his strong stands on issues such as abortion and war, his commitment to evangelization, and his capacity to project a Christian voice in global debates. At the same time, she said, John Paul’s pontificate left behind “a mixed heritage” ecumenically.
O’Gara cited eight motives for that ambivalence:
1. The Synod of Bishops remained merely advisory to the pope;
2. The authority of episcopal conferences was restricted;3. A Vatican document on “Some Aspects of the Church Understood as Communion” asserted that the Petrine ministry is “interior to every fully local church”;
4. The Vatican document Dominus Iesus said that some Protestant and Anglican bodies aren’t really “churches”;
5. Cardinals Joseph Ratzinger and Walter Kasper carried out a debate over whether the local or universal church has priority;6. The term from Vatican II that the church “subsists” in Catholicism was understood to mean that it exists fully only in Catholicism;
7. The ban on women’s ordination was declared definitive;8. The volume of papal teaching raised questions about its authority, and what role it would play in sister churches if present divisions could be overcome.
In light of all this, O’Gara argued, the papacy must be reformed “in a more pastoral way, in a less centralized way, in a way that defends the diversity of the local churches” before it can serve the cause of Christian unity.
Concretely, O’Gara made two suggestions.
First, she suggested remedying what she called a confusion between papal infallibility and papal primacy, with the latter referring to the pope’s regular business of governance. Quoting the theologian Klaus Schatz, she said that primacy is too often treated as a sort of “ersatz infallibility,” so that even routine administration seems like an exercise of infallibility.
Second, she proposed reconsidering what she called the “classicist” language used by the First Vatican Council in the 19th century to formulate the dogma of infallibility. Rephrasing the teaching in a more historically-minded fashion, she said, could make it less threatening to other Christians.
At times in our life we may ask or be asked, “Who am I to you?” Why does someone ask this? Perhaps the person has been mistreated, neglected, forgotten, ignored, etc. The person perhaps is thinking of a different and deeper type of commitment, such as marriage. The person may simply want loving reassurance. Why do you think Jesus asks this question? What is my answer to Jesus’ question?
Sunday, August 7, 2011
20th A
20th A
Matthew 15: 21-28
The story of the Canaanite woman has been characterized in different ways. It would seem to be significant that she is the first woman to speak in Matthew's Gospel. Kenneth Bailey in Jesus Through Middle Eastern Eyes states: “This story is often viewed as a troubling embarrassment. A sincere foreign woman seeks help from Jesus. At first he ignores her. He then appears to exhibit racism and insensitivity to her suffering as he insults her in public.” p. 217 Sharon H.Ringe describes Jesus situation this way: "Jesus seems to be caught with his compassion down." Donald Senior in The Gospel of Matthew states, “The story of the Canaanite woman is a remarkable text...” p. 130 Catholic Worker, Jeff Dietrich, titles his reflection in the Agitator, “Exorcising the Demons from Jesus.” In my opinion Dietrich gives the story an exaggerated interpretation. “She (Canaanite woman) has exorcized Jesus and transformed the entire kingdom project. If it had not been for the Canaanite woman, there would have been no second wilderness feeding to the Gentiles. Because of her, the liberating message of the Kindom would include not just the lost sheep of the house of Israel, but all of the lost sheep, all of the expendable victims of empire...Henceforth there would be no more unclean people, no expendables, no dogs, no excuse for treating anyone as less than human. The legacy of the Canaanite woman continues to this day.” But Dietrich also makes some insightful interpretations.
Bailey’s exploration of the Canaanite woman stresses that a critical component in both the parables of Jesus and the dramatic stories about him is the ever-present community. He states that Jesus pretends indifference. By ignoring the woman’s desperate cries he appears to endorse views toward women with which the disciples were comfortable. “The text can be understood as follows: Jesus is irritated by the disciples’ attitudes regarding women and Gentiles.” This view is in conflict with that of Don Senior and Dietrich. Senior sees Jesus himself emphatically resisting the extension of his mission to the Gentiles. Dietrich sees Jesus as downright rude to the woman and rejecting her plea in a most uncompassionate manner. His interpretation is: Jesus “here shows himself to be filled with the same demons of nationalism and patriarchy that he had just criticized in the religious authorities.” In the quick retort of the woman Dietrich sees Jesus stopped in his tracks, knocked over so to speak. “In a single instant she has exorcised from Jesus, the demons of nationalism, religious righteousness, segregation, and patriarchy. Just as he restored the Gerasene demoniac to his right mind, she has restored Jesus to his right mind.”
In the third chapter of Mark’s Gospel vs. 21 we read, “When his (JESUS’)relatives heard of this they set out to seize him, for they said, “He is out of his mind.” So to me it is not an exaggerated interpretation to have the Canaanite woman restoring Jesus to his right mind.
Warren Carter raises this point: "The woman is not deterred by Jesus' response. Instead she wittily and bravely recasts Jesus' response. Whereas disciples do not understand Jesus parable ('It is not fair to take the children's food and throw it to the dogs') she understands this one so well that she recasts it to accomplish her goal." Carter also points out she is showing "great...faith". This is the onlyh time this adjective is used to describe faith in the gospel.
This story is clearly dealing with sexism (not talking to a woman), nationalism and racism (dealing with a Gentile outsider) and patriarchy (superiority of males). In this story Jesus overcomes the ethnic, cultural, political, gender, and religious barriers humans have created. It is clearly a powerful story of the compassion of the boundary breaking Jesus for the woman, her daughter and the disciples.
It seems to me our challenge is to find ourselves in this story. Is the Canaanite woman or some other woman working to exorcize some demon in me?
Matthew 15: 21-28
The story of the Canaanite woman has been characterized in different ways. It would seem to be significant that she is the first woman to speak in Matthew's Gospel. Kenneth Bailey in Jesus Through Middle Eastern Eyes states: “This story is often viewed as a troubling embarrassment. A sincere foreign woman seeks help from Jesus. At first he ignores her. He then appears to exhibit racism and insensitivity to her suffering as he insults her in public.” p. 217 Sharon H.Ringe describes Jesus situation this way: "Jesus seems to be caught with his compassion down." Donald Senior in The Gospel of Matthew states, “The story of the Canaanite woman is a remarkable text...” p. 130 Catholic Worker, Jeff Dietrich, titles his reflection in the Agitator, “Exorcising the Demons from Jesus.” In my opinion Dietrich gives the story an exaggerated interpretation. “She (Canaanite woman) has exorcized Jesus and transformed the entire kingdom project. If it had not been for the Canaanite woman, there would have been no second wilderness feeding to the Gentiles. Because of her, the liberating message of the Kindom would include not just the lost sheep of the house of Israel, but all of the lost sheep, all of the expendable victims of empire...Henceforth there would be no more unclean people, no expendables, no dogs, no excuse for treating anyone as less than human. The legacy of the Canaanite woman continues to this day.” But Dietrich also makes some insightful interpretations.
Bailey’s exploration of the Canaanite woman stresses that a critical component in both the parables of Jesus and the dramatic stories about him is the ever-present community. He states that Jesus pretends indifference. By ignoring the woman’s desperate cries he appears to endorse views toward women with which the disciples were comfortable. “The text can be understood as follows: Jesus is irritated by the disciples’ attitudes regarding women and Gentiles.” This view is in conflict with that of Don Senior and Dietrich. Senior sees Jesus himself emphatically resisting the extension of his mission to the Gentiles. Dietrich sees Jesus as downright rude to the woman and rejecting her plea in a most uncompassionate manner. His interpretation is: Jesus “here shows himself to be filled with the same demons of nationalism and patriarchy that he had just criticized in the religious authorities.” In the quick retort of the woman Dietrich sees Jesus stopped in his tracks, knocked over so to speak. “In a single instant she has exorcised from Jesus, the demons of nationalism, religious righteousness, segregation, and patriarchy. Just as he restored the Gerasene demoniac to his right mind, she has restored Jesus to his right mind.”
In the third chapter of Mark’s Gospel vs. 21 we read, “When his (JESUS’)relatives heard of this they set out to seize him, for they said, “He is out of his mind.” So to me it is not an exaggerated interpretation to have the Canaanite woman restoring Jesus to his right mind.
Warren Carter raises this point: "The woman is not deterred by Jesus' response. Instead she wittily and bravely recasts Jesus' response. Whereas disciples do not understand Jesus parable ('It is not fair to take the children's food and throw it to the dogs') she understands this one so well that she recasts it to accomplish her goal." Carter also points out she is showing "great...faith". This is the onlyh time this adjective is used to describe faith in the gospel.
This story is clearly dealing with sexism (not talking to a woman), nationalism and racism (dealing with a Gentile outsider) and patriarchy (superiority of males). In this story Jesus overcomes the ethnic, cultural, political, gender, and religious barriers humans have created. It is clearly a powerful story of the compassion of the boundary breaking Jesus for the woman, her daughter and the disciples.
It seems to me our challenge is to find ourselves in this story. Is the Canaanite woman or some other woman working to exorcize some demon in me?
Sunday, July 31, 2011
19th A
19th Sunday of Ordinary Time A
Like Peter, up and down toward Jesus.
INTRODUCTION: Today we hear two contrasting images of God coming to
people. In the first reading we hear of God coming to Elijah not in the
wind, earthquake or fire. God comes in the tiny whispering sound. In
the Gospel we hear the account of Jesus coming to the Apostles walking
on the water. In this passage we encounter the first of three special
additions of Matthew's Gospel concerning the Apostle Peter. 1) Peter
comes to Jesus on the water. (14:28-31) 2) We will hear the second
special section in two weeks. Peter is called the "rock" and given the
power of the keys (16:13-20). 3) Peter is consulted by Jesus about the
paying of the temple tax and is then instructed to take the shekel and
"give it to them for me and for you" (17:24-27).
HOMILY: The divine power of Jesus is stressed in his walking upon the
water. The book of Job describes God (Job 9:8) "He alone stretches out
the heavens and treads upon the crests of the sea." There are many
references to God being the one who opened the way through the waters to
the freedom in the Exodus.
Jesus words to the frightened disciples echo the words naming God in
the book of Exodus. "Get hold of yourselves. It is I. Do not be
afraid."
To the story as told by Mark, Matthew adds the story of Peter.
Peter the consistent spokesman for the disciples in this Gospel, asks to
duplicate Jesus' own dominance over the chaos of the sea. He is able to
do what Jesus does. But as Matthew will do throughout the Gospel, he
likes to pair the disciples' glory with their flaws. Peter frightened
by the power of nature begins to doubt the power of Jesus and begins to
sink. His response is the best instinctive response of the believer:
"Lord save me." "Jesus at once stretched out his hand and caught him."
There is a promise implicit in this reaching out of Jesus. Jesus is the
one ready to grant the prayer of the community who recognizes him as
Lord. Only after taking Peter by the hand does Jesus rebuke him with the
words, "How little faith you have. Why did you falter?" With these
words we have Matthew's description of the disciples. "Men of little
faith." He uses this expression five times of the disciples. For
Matthew the disciple in this life is always caught between faith and
doubt. The disciples attitude is yes...but...
At the end of the story according to Mark's version the disciples
are completely lacking in understanding or faith. Mark adds, "but their
hearts were hardened." But for Matthew, that boat crew images his own
church: buffeted, frightened, but clinging to belief, "men of little
faith". The Matthean disciples (those in the boat: church) bow down in
adoration and profess Jesus' divine sonship. This profession of faith
anticipates Peter's profession at Caesarea Philippi which we will hear
in two weeks.
Lessons: l) Jesus comes to us at unexpected times and in unexpected
ways. 2) Jesus is the one who has the power over the chaos and
evil that the storm represents in the disciples lives and ours.
3) Jesus invites us to come to him. We are like Peter.
4) Jesus is available and wants to give us a helping hand.
5) Like Peter we must cry out to the Lord, Lord Save me.
6) We like Peter are people of some faith that are
challenged to grow from being of "little faith."_
7) Sometimes in reaction to the miraculous presence of
Jesus we are like the disciples in Mark, lacking understanding and
faith. 8) Hopefully we will grow like the disciples in Matthew to
adore and worship Jesus as the Son of God.
Like Peter, up and down toward Jesus.
INTRODUCTION: Today we hear two contrasting images of God coming to
people. In the first reading we hear of God coming to Elijah not in the
wind, earthquake or fire. God comes in the tiny whispering sound. In
the Gospel we hear the account of Jesus coming to the Apostles walking
on the water. In this passage we encounter the first of three special
additions of Matthew's Gospel concerning the Apostle Peter. 1) Peter
comes to Jesus on the water. (14:28-31) 2) We will hear the second
special section in two weeks. Peter is called the "rock" and given the
power of the keys (16:13-20). 3) Peter is consulted by Jesus about the
paying of the temple tax and is then instructed to take the shekel and
"give it to them for me and for you" (17:24-27).
HOMILY: The divine power of Jesus is stressed in his walking upon the
water. The book of Job describes God (Job 9:8) "He alone stretches out
the heavens and treads upon the crests of the sea." There are many
references to God being the one who opened the way through the waters to
the freedom in the Exodus.
Jesus words to the frightened disciples echo the words naming God in
the book of Exodus. "Get hold of yourselves. It is I. Do not be
afraid."
To the story as told by Mark, Matthew adds the story of Peter.
Peter the consistent spokesman for the disciples in this Gospel, asks to
duplicate Jesus' own dominance over the chaos of the sea. He is able to
do what Jesus does. But as Matthew will do throughout the Gospel, he
likes to pair the disciples' glory with their flaws. Peter frightened
by the power of nature begins to doubt the power of Jesus and begins to
sink. His response is the best instinctive response of the believer:
"Lord save me." "Jesus at once stretched out his hand and caught him."
There is a promise implicit in this reaching out of Jesus. Jesus is the
one ready to grant the prayer of the community who recognizes him as
Lord. Only after taking Peter by the hand does Jesus rebuke him with the
words, "How little faith you have. Why did you falter?" With these
words we have Matthew's description of the disciples. "Men of little
faith." He uses this expression five times of the disciples. For
Matthew the disciple in this life is always caught between faith and
doubt. The disciples attitude is yes...but...
At the end of the story according to Mark's version the disciples
are completely lacking in understanding or faith. Mark adds, "but their
hearts were hardened." But for Matthew, that boat crew images his own
church: buffeted, frightened, but clinging to belief, "men of little
faith". The Matthean disciples (those in the boat: church) bow down in
adoration and profess Jesus' divine sonship. This profession of faith
anticipates Peter's profession at Caesarea Philippi which we will hear
in two weeks.
Lessons: l) Jesus comes to us at unexpected times and in unexpected
ways. 2) Jesus is the one who has the power over the chaos and
evil that the storm represents in the disciples lives and ours.
3) Jesus invites us to come to him. We are like Peter.
4) Jesus is available and wants to give us a helping hand.
5) Like Peter we must cry out to the Lord, Lord Save me.
6) We like Peter are people of some faith that are
challenged to grow from being of "little faith."_
7) Sometimes in reaction to the miraculous presence of
Jesus we are like the disciples in Mark, lacking understanding and
faith. 8) Hopefully we will grow like the disciples in Matthew to
adore and worship Jesus as the Son of God.
Thursday, July 21, 2011
18th A
18th Sunday A
Jesus feeding of the crowds according to Matthew.
INTRODUCTION: This Sunday we continue with the Gospel of St. Matthew in chapter 14. We listen to Matthew's account of the multiplication of the loaves. In Matthew's account the feeding follows Jesus response to hearing of John the Baptizer's death. "Now when Jesus heard this he withdrew from there in a boat to a deserted place/wilderness by himself". This is the fifth time in this gospel that withdrawal follows aggression from imperial power.
HOMILY: The miracle of feeding the five thousand is one of the few
miracles that is found in all four Gospels.
This account of the feeding would have triggered in Matthew's
hearers a number of other biblical stories. Our text says that when
Jesus heard of the death of John the Baptist, "he withdrew to a deserted
place by himself." When the disciples speak to him they say, "this is a
deserted place." In Exodus chapter 16 Moses was involved in feeding the
people with manna in the desert.
In the second book of Kings the great prophet Elisha multiplied food
for the hungry. He fed 100 men. So this passage looks back to the past.
Matthew is drawing out of his storeroom both the new and the old.
Matthew in telling this story stays close to the story as found in
Mark but he does have some significant changes. OMITS: In Mark's account
the disciples seem to rebuke Jesus for his suggesting that they feed the
people: "Do you want us to go and spend two hundred silver coins on
bread in order to feed them?" (Mark 6:37) Matthew drops this
inappropriate reference to the purse and money. ADDITION: In Matthew
Jesus says, "There is no need for them to disperse. Give them something
to eat yourselves." This change heightens the sovereign control of
Jesus. He knows what he will do. He involves the disciples. The
disciples reply, "All we have here are five loaves and two fish." This
reply fits precisely into Matthew's theology of discipleship. Without
Jesus, what they have is insufficient. Jesus ignores their objection and
issues another order involving the disciples. ADDITION: "Bring them
here." The main act is performed by Jesus alone. But then Jesus
involves the disciples again. "...gave the loaves to the disciples,
(ADDITION): who in turn gave them to the people."
We cannot hear the words used of Jesus action (taking, looking up,
breaking) (blessed and gave) without thinking of the Eucharist. In fact
one of our Eucharistic prayers transfers the action of "looking up" into
the institution account. If we compare Matthew's institution of the
Eucharist account we find many similar words. (26:26) Unlike Mk.
Matthew stresses the Eucharistic reference still further by (OMISSION)
omitting any action of Jesus as regards the fish. Matthew keeps the
reference to the collection of the fragments which also has Eucharistic
overtones. But he drops the reference to the fish when he talks about
the collection of fragments left over.
Jesus takes control as the host of the meal. The contrast with Herod's banquet (14:6-11) is stark. Warren Carter, "Whereas Herod and the elite trade in manipulation, immorality and death, Jesus' meal includes the crowds, promotes their well-being with healing the sick and supplying adequate food, and anticipates God's different future. God's new creation and empire, in which there is abundance for all."
Matthew makes his final ADDITION at the end of the story when he
increases the size of the miracle by adding to the five thousand, "not
counting women and children."
Matthew's account not only looks back to the past with Moses and
Elisha, but also looks to the future, he anticipates the Eucharist. The
Eucharist in turn anticipates the final banquet in the kingdom (Mt.
26:29) Hopes for the Messianic kingdom were painted as a lavish feast
with limitless food and drink (e.g. Is 25:6) In the story we hear that
"all those present ate their fill." Matthew increases the number of
those fed by saying that the five thousand did not count women and
children. We also hear of abundance, "The fragments which remained, when
gathered up, filled twelve baskets."
Lessons for us:
l) Without Jesus what we have is insufficient.
2) If we rely upon Jesus and his power, we will have
what we need to minister to others.
3) We are called to bring what we have to Jesus and
to allow him to direct us in the use of these things.
4) We are called to be involved in the ministry of
Jesus.
5) When we gather to celebrate the Eucharist we are
reminded of Jesus great ability to nourish us. Ours is a God of
generosity and abundance.
Jesus feeding of the crowds according to Matthew.
INTRODUCTION: This Sunday we continue with the Gospel of St. Matthew in chapter 14. We listen to Matthew's account of the multiplication of the loaves. In Matthew's account the feeding follows Jesus response to hearing of John the Baptizer's death. "Now when Jesus heard this he withdrew from there in a boat to a deserted place/wilderness by himself". This is the fifth time in this gospel that withdrawal follows aggression from imperial power.
HOMILY: The miracle of feeding the five thousand is one of the few
miracles that is found in all four Gospels.
This account of the feeding would have triggered in Matthew's
hearers a number of other biblical stories. Our text says that when
Jesus heard of the death of John the Baptist, "he withdrew to a deserted
place by himself." When the disciples speak to him they say, "this is a
deserted place." In Exodus chapter 16 Moses was involved in feeding the
people with manna in the desert.
In the second book of Kings the great prophet Elisha multiplied food
for the hungry. He fed 100 men. So this passage looks back to the past.
Matthew is drawing out of his storeroom both the new and the old.
Matthew in telling this story stays close to the story as found in
Mark but he does have some significant changes. OMITS: In Mark's account
the disciples seem to rebuke Jesus for his suggesting that they feed the
people: "Do you want us to go and spend two hundred silver coins on
bread in order to feed them?" (Mark 6:37) Matthew drops this
inappropriate reference to the purse and money. ADDITION: In Matthew
Jesus says, "There is no need for them to disperse. Give them something
to eat yourselves." This change heightens the sovereign control of
Jesus. He knows what he will do. He involves the disciples. The
disciples reply, "All we have here are five loaves and two fish." This
reply fits precisely into Matthew's theology of discipleship. Without
Jesus, what they have is insufficient. Jesus ignores their objection and
issues another order involving the disciples. ADDITION: "Bring them
here." The main act is performed by Jesus alone. But then Jesus
involves the disciples again. "...gave the loaves to the disciples,
(ADDITION): who in turn gave them to the people."
We cannot hear the words used of Jesus action (taking, looking up,
breaking) (blessed and gave) without thinking of the Eucharist. In fact
one of our Eucharistic prayers transfers the action of "looking up" into
the institution account. If we compare Matthew's institution of the
Eucharist account we find many similar words. (26:26) Unlike Mk.
Matthew stresses the Eucharistic reference still further by (OMISSION)
omitting any action of Jesus as regards the fish. Matthew keeps the
reference to the collection of the fragments which also has Eucharistic
overtones. But he drops the reference to the fish when he talks about
the collection of fragments left over.
Jesus takes control as the host of the meal. The contrast with Herod's banquet (14:6-11) is stark. Warren Carter, "Whereas Herod and the elite trade in manipulation, immorality and death, Jesus' meal includes the crowds, promotes their well-being with healing the sick and supplying adequate food, and anticipates God's different future. God's new creation and empire, in which there is abundance for all."
Matthew makes his final ADDITION at the end of the story when he
increases the size of the miracle by adding to the five thousand, "not
counting women and children."
Matthew's account not only looks back to the past with Moses and
Elisha, but also looks to the future, he anticipates the Eucharist. The
Eucharist in turn anticipates the final banquet in the kingdom (Mt.
26:29) Hopes for the Messianic kingdom were painted as a lavish feast
with limitless food and drink (e.g. Is 25:6) In the story we hear that
"all those present ate their fill." Matthew increases the number of
those fed by saying that the five thousand did not count women and
children. We also hear of abundance, "The fragments which remained, when
gathered up, filled twelve baskets."
Lessons for us:
l) Without Jesus what we have is insufficient.
2) If we rely upon Jesus and his power, we will have
what we need to minister to others.
3) We are called to bring what we have to Jesus and
to allow him to direct us in the use of these things.
4) We are called to be involved in the ministry of
Jesus.
5) When we gather to celebrate the Eucharist we are
reminded of Jesus great ability to nourish us. Ours is a God of
generosity and abundance.
Sunday, July 17, 2011
17th A
17th Sunday of Ordinary time A.
Continued: The Kingdom of heaven is like....
Introduction: This Sunday we hear the last three parables of this
parable discourse, chapter l3. The parables that we will hear are those
of the treasure, the pearl and the net. The Gospel passage concludes
with some words about a person learned in the kingdom.
HOMILY:
The first two parables belong to Matthew's special tradition, and
with them he shifts for a moment the emphasis of the chapter. The
preceding parables have been concerned with the triumphant growth of the
Kingdom in spite of resistance, and with the necessity of patience until
the final judgment. In these two similar parables Matthew introduces
the themes of (l) overwhelming joy at the unexpected discoveries; (2)
the unparalleled value of the Kingdom of heaven; and (3) the willingness
of the finder to sacrifice all in order to possess the Kingdom.
1st parable: treasure: Here the finder is a person who happens on
the treasure accidentally. The discovery is accidental. The parable
stresses that he entered the venture with "joy" and risked everything he
owned in order to acquire the treasure which he had discovered.
Sometimes today an Egyptian village boy will decide to sell his
ancestral plot to buy a taxi. He hopes to get rich taking tourists
around to see the ancient monuments. Such decisions cause an uproar in
the village, where land is still the most important thing a peasant can
have. The common view is that any parting with one's land is courting
disaster. Imagine Jesus' story on the scale of the village--where no
behavior goes unnoticed or uncommented upon. The man's action is not
trivial even though he does have the motive of the buried treasure. To
gain the field, he has had to part with the very substance and security
of his life. ... The story presents a striking image of a case in
which a person is willing to really change everything about his life.
Thus it can be seen as a positive affirmation of the power of the
presence of God to transform our lives. The man responds to an
unexpected discovery. That discovery made it possible for him to launch
out beyond the socially ingrained securities of his life.
2nd parable: treasure: Here the finder is a seeker. He has
traveled in search of fine pearls. In the second parable the man's
joy is not mentioned but he also is willing to sacrifice everything to
purchase the valuable pearl. One need not consider the joy mentioned in
the first parable secondary. Both men surrender all they possess for
the prizes they have found. This story seems to intensify the risk-
taking attitude of the previous story. The rule of God does not permit
one to "play it safe."
Both of these parables cause us to reflect on the cost of
discipleship. Both sell all that they have to buy the field or the
pearl. What must we get rid of in order to gain the kingdom? What is
in the way of our attaining the kingdom? To think of this in economic
terms is wrong. We can't buy the kingdom although many people think
they can buy God with promises, sacrifices, or even donations of money.
3rd parable: net: This parable stresses the final judgment. In
many ways it is a companion to the parable of the wheat and weeds. We
have the mixture of the good and bad in the kingdom. We have the apocalyptic language, "End of the world." Angels. The separation of the wicked and the just, the fiery furnace and "wail and grind their teeth."
The Passage ends with a question about the disciples understanding.
There is an unspoken comparison with the lack of understanding of the
crowds and the Jewish leaders. "Every scribe who is learned in the
reign of God is like..." This verse is important from several points of
view. First, in its immediate context, it is a kind of parable that
concludes the chapter of seven other parables. It is a parable about
making parables, a metaparable that invites the reader/hearer to enter
the parabolic process through creating new parables to add to the ones
just given. Second, the verse suggests the existence and activity of
Christian scribes in Matthew's church. Third, the verse has rightly
been taken as the autobiography or pen portrait of the evangelist. It
would also fit Paul. "who can bring from his store both the new and the
old." One should notice the telling order of words; contrary to natural
expectations, the "new" is placed before the "old." Both shed light on
each other, but the defining norm is the new, the fulfillment. The
ideal is put before us to be this kind of scribe.
Continued: The Kingdom of heaven is like....
Introduction: This Sunday we hear the last three parables of this
parable discourse, chapter l3. The parables that we will hear are those
of the treasure, the pearl and the net. The Gospel passage concludes
with some words about a person learned in the kingdom.
HOMILY:
The first two parables belong to Matthew's special tradition, and
with them he shifts for a moment the emphasis of the chapter. The
preceding parables have been concerned with the triumphant growth of the
Kingdom in spite of resistance, and with the necessity of patience until
the final judgment. In these two similar parables Matthew introduces
the themes of (l) overwhelming joy at the unexpected discoveries; (2)
the unparalleled value of the Kingdom of heaven; and (3) the willingness
of the finder to sacrifice all in order to possess the Kingdom.
1st parable: treasure: Here the finder is a person who happens on
the treasure accidentally. The discovery is accidental. The parable
stresses that he entered the venture with "joy" and risked everything he
owned in order to acquire the treasure which he had discovered.
Sometimes today an Egyptian village boy will decide to sell his
ancestral plot to buy a taxi. He hopes to get rich taking tourists
around to see the ancient monuments. Such decisions cause an uproar in
the village, where land is still the most important thing a peasant can
have. The common view is that any parting with one's land is courting
disaster. Imagine Jesus' story on the scale of the village--where no
behavior goes unnoticed or uncommented upon. The man's action is not
trivial even though he does have the motive of the buried treasure. To
gain the field, he has had to part with the very substance and security
of his life. ... The story presents a striking image of a case in
which a person is willing to really change everything about his life.
Thus it can be seen as a positive affirmation of the power of the
presence of God to transform our lives. The man responds to an
unexpected discovery. That discovery made it possible for him to launch
out beyond the socially ingrained securities of his life.
2nd parable: treasure: Here the finder is a seeker. He has
traveled in search of fine pearls. In the second parable the man's
joy is not mentioned but he also is willing to sacrifice everything to
purchase the valuable pearl. One need not consider the joy mentioned in
the first parable secondary. Both men surrender all they possess for
the prizes they have found. This story seems to intensify the risk-
taking attitude of the previous story. The rule of God does not permit
one to "play it safe."
Both of these parables cause us to reflect on the cost of
discipleship. Both sell all that they have to buy the field or the
pearl. What must we get rid of in order to gain the kingdom? What is
in the way of our attaining the kingdom? To think of this in economic
terms is wrong. We can't buy the kingdom although many people think
they can buy God with promises, sacrifices, or even donations of money.
3rd parable: net: This parable stresses the final judgment. In
many ways it is a companion to the parable of the wheat and weeds. We
have the mixture of the good and bad in the kingdom. We have the apocalyptic language, "End of the world." Angels. The separation of the wicked and the just, the fiery furnace and "wail and grind their teeth."
The Passage ends with a question about the disciples understanding.
There is an unspoken comparison with the lack of understanding of the
crowds and the Jewish leaders. "Every scribe who is learned in the
reign of God is like..." This verse is important from several points of
view. First, in its immediate context, it is a kind of parable that
concludes the chapter of seven other parables. It is a parable about
making parables, a metaparable that invites the reader/hearer to enter
the parabolic process through creating new parables to add to the ones
just given. Second, the verse suggests the existence and activity of
Christian scribes in Matthew's church. Third, the verse has rightly
been taken as the autobiography or pen portrait of the evangelist. It
would also fit Paul. "who can bring from his store both the new and the
old." One should notice the telling order of words; contrary to natural
expectations, the "new" is placed before the "old." Both shed light on
each other, but the defining norm is the new, the fulfillment. The
ideal is put before us to be this kind of scribe.
Monday, July 11, 2011
16th A
16th Sunday A
The kingdom of heaven is like....
INTRODUCTION: This Sunday we continue to hear from the Parable
Discourse of Matthew's chapter 13. The structure of this Sunday's
reading is similar to last Sunday's: 1) parables to the crowds, 2)
comment on the reasons for parables, 3) private instruction to the
disciples giving an explanation of the parable of the wheat and darnel.
HOMILY: This Sunday we hear three parables of Jesus: wheat and weeds,
mustard seed, and leaven. In the first of the three we notice that this
time the problem is not the ground on which it falls, but on the kind of
seed and on the distinction between the sowers. In the second, the size
of the seed is stressed. In the third it is not about seeds used for
planting but about seeds used for food, namely meal.
1st parable: Up until the parousia the church will always be a
mixed bag of good and evil. The advice is tolerance and patience until
God renders his definitive decision. The householder does not retaliate
against his enemy. He even uses the weeds as fuel to burn. Drawing
good out of evil. The parable concerns the proper attitude toward the
mixed reception accorded to Jesus. * Confusion will clarify.
2nd parable: contrast between the small, unpromising beginnings of
the kingdom and its full, triumphant expansion. Yet not the
triumphalness of a cedar but a mustard tree. * Littleness grows.
3rd parable: uses a well known symbol in an unusual way. Yeast or
leaven was for Jews and Christians a symbol of corruption. Perhaps
because Jesus gathers round him the unclean sinners of the land, he
prefers to use yeast as a symbol of the kingdom which comes in small,
hidden, and perhaps despised beginnings. The amount of flour is
ridiculously large, another example of hyperbole to stress the vast
success of the kingdom. * The hidden be seen.
----------------------------------------------------------------------
v. 36 The return of Jesus to the house signals his break with the
crowds and symbolically his break with Israel. It is a TURNING POINT IN
THE GOSPEL. It is not an accident that this rupture occurs halfway
through the gospel. Henceforth Israel will show greater and greater
hostility, and Jesus will turn more and more to his disciples, to devote
himself to their formation.
Explanation of the Parable: While the parable was concerned with the
coexistence of good and evil persons in the Kingdom, the explanation
focuses on the harvesting at the end of time. In vs. 40-43 the language
is highly apocalyptic, looks to the last judgement: images of end of the
world, harvesting, the fiery furnace, reaping angels and weeping and
gnashing of teeth (intense distress and rage). It looks to the latter
parable of the separation of the sheep and goats at last judgement.
This language has the effect of shifting the focus from patient
tolerance in the present to the spectacular events that will constitute
the end of the world. It is God's business to decide who belongs to the
kingdom. He will reward the just and cast evildoers into the fiery
furnace.
The kingdom of heaven is like....
INTRODUCTION: This Sunday we continue to hear from the Parable
Discourse of Matthew's chapter 13. The structure of this Sunday's
reading is similar to last Sunday's: 1) parables to the crowds, 2)
comment on the reasons for parables, 3) private instruction to the
disciples giving an explanation of the parable of the wheat and darnel.
HOMILY: This Sunday we hear three parables of Jesus: wheat and weeds,
mustard seed, and leaven. In the first of the three we notice that this
time the problem is not the ground on which it falls, but on the kind of
seed and on the distinction between the sowers. In the second, the size
of the seed is stressed. In the third it is not about seeds used for
planting but about seeds used for food, namely meal.
1st parable: Up until the parousia the church will always be a
mixed bag of good and evil. The advice is tolerance and patience until
God renders his definitive decision. The householder does not retaliate
against his enemy. He even uses the weeds as fuel to burn. Drawing
good out of evil. The parable concerns the proper attitude toward the
mixed reception accorded to Jesus. * Confusion will clarify.
2nd parable: contrast between the small, unpromising beginnings of
the kingdom and its full, triumphant expansion. Yet not the
triumphalness of a cedar but a mustard tree. * Littleness grows.
3rd parable: uses a well known symbol in an unusual way. Yeast or
leaven was for Jews and Christians a symbol of corruption. Perhaps
because Jesus gathers round him the unclean sinners of the land, he
prefers to use yeast as a symbol of the kingdom which comes in small,
hidden, and perhaps despised beginnings. The amount of flour is
ridiculously large, another example of hyperbole to stress the vast
success of the kingdom. * The hidden be seen.
----------------------------------------------------------------------
v. 36 The return of Jesus to the house signals his break with the
crowds and symbolically his break with Israel. It is a TURNING POINT IN
THE GOSPEL. It is not an accident that this rupture occurs halfway
through the gospel. Henceforth Israel will show greater and greater
hostility, and Jesus will turn more and more to his disciples, to devote
himself to their formation.
Explanation of the Parable: While the parable was concerned with the
coexistence of good and evil persons in the Kingdom, the explanation
focuses on the harvesting at the end of time. In vs. 40-43 the language
is highly apocalyptic, looks to the last judgement: images of end of the
world, harvesting, the fiery furnace, reaping angels and weeping and
gnashing of teeth (intense distress and rage). It looks to the latter
parable of the separation of the sheep and goats at last judgement.
This language has the effect of shifting the focus from patient
tolerance in the present to the spectacular events that will constitute
the end of the world. It is God's business to decide who belongs to the
kingdom. He will reward the just and cast evildoers into the fiery
furnace.
Monday, July 4, 2011
15th A
15th A Sunday of ordinary time: "A"
He spoke to them at length in parables.
INTRODUCTION: Today we arrive at the section of Matthew's Gospel
which is known as the Parable Discourse, chapter 13. Matthew structures
his gospel around five discourses: Sermon on the Mount, Discipleship,
Parables, Church, End. For the next three Sundays we will be hearing
from this chapter, the parables (the kingdom in MYSTERY). Today's
passage has three parts, the parable of the sower, an explanation of the
purpose of the parables, and an explanation of the parable of the sower.
HOMILY: As we heard the Gospel today we first heard the parable of
the sower, later we heard an explanation of the meaning of the parable.
The parable is probably close to the words of Jesus, the explanation is
probably the words of Matthew. We will look at these two parts of the
Gospel separately. First the parable. Then Matthew's explanation of the
parable. Then we will try to apply the parable to our times and
situations.
First the Parable. Matthew takes the parable from Mark's Gospel
with very few changes. Perhaps the most significant change is that at
the end of the parable Mark's order of fruitfulness is 30, 60, 100.
Matthew reverses the order 100, 60, 30.
In the parable there is a formal balance and contrast between 3
situations of waste and failure and three situations of gain and
success. There is a certain rhythm established: seed, situation the seed
encounters, outcome. The seed remains the same throughout. The
situation the seed encounters changes: path, rocky ground, thorns.
Three lots of seed faill into poor ground and produce nothing. (Unmentioned
are other obstacles that farmers in Jesus time were facing.) There is a
progression in the growth of the seed: 1) the seed falls on the path, no
chance, devoured before it puts roots out; 2) the seed falls on rocky
ground, seems to be growing but withers under the heat of the sun; 3)
the seed falls among the thorns, grows higher, buds but when it is
almost ready. it is choked. Finally the seed falls on good ground and
yields grain. In Palestine a good yield was considered to be 10 fold,
7 ½ was average. The 100, 60, 30 harvest then is not simply bountiful
but truly extraordinary. The message to the disciples is one of
encouragement to not be faint-hearted or discouraged. In spite of all
failures, the Kingdom of God comes at last. And when it comes it comes bountifully.
After the disappointments and rejections of the previous chapters in
Matthew, this was an important message for the disciples. It is an
important message for us too.
---------------------------------------------------------------------
In Matthew's Gospel we do not have the word parable until the l3th
chapter. This is the third of Matthew's discourses: the Parable
discourse. Matthew has 7 parables in this section. He only shares the
parable of the sower and the mustard seed with Mark.
In verse 8 Matthew reverses Mark's order of fruitfulness, he starts with
100, 60, 30. In verse 10 those near to Jesus ask him: "Why do you
speak to them in parables?" In Mark they ask for an explanation of the
parable. In Mark Jesus speaks in parables, in order that the people may
not understand.
(Raymond Brown,An Introduction to the New Testament, p.133
says of Mark's explanation: "...is an offensive text if one does not understand
the biblical approach to divine foresight where what has in fact resulted is
often presented as God's purpose...Mark is really describing what he sees as the
negative result of Jesus' teaching among his own people.")
In Matthew Jesus speaks to the crowds in parables
because "seeing, they do not see" or understand his clear message.
Parables simultaneously reveal to some and conceal from others.
-----------------------------------------------------------------------_
Second, explanation of the parable. Here the emphasis is on the
different kinds of hearing and what happens after.
Dispositions of those who receive Jesus' preaching:
1) those who never accept the word of the kingdom, hear without
understanding.
Bad soil: lack of understanding, superficial hearing
Obstacle to belief: evil one
2) those who believe for a while but fall away because of persecution.
Bad soil: superficiality, initial rootless enthusiasm
Obstacle to belief: tribulation (setback) or persecution
3) those who believe but in whom the word is choked by wordly anxiety
and the seduction of riches.
Bad soil: division within oneself.
Obstacle to belief:worldly cares (anxiety) and desire for wealth
(lure of money, seduction by wealth).
4) those who hear, understand and respond to the word and produce fruit
abundantly.
Good soil: message of Jesus taken in and yields remarkable
results.
TRUE DISCIPLE: hear, understand, do (bear fruit, yield)._
WHAT KIND OF SOIL AM I?
Third, application to us. We have the promise that the kingdom
of God will prevail (good soil)over difficulties, even our failures: path, rocky,
thorns.
What kind of soil am I? do I hear but not understand, do I give up when
trials or difficulties come, do I suffer from anxiety or the attraction
of wealth and riches? Do I really believe that God is able to change me
from one kind of bad soil to good soil?
If we look at a field we notice that the greater part of the field
is the good ground, not the path, the rocky ground or the thorns. Are
we so focused on the negative in our life and the world that we can't
see the good ground? The meaning of the parables is not immediately
clear. Parables are told to engage us, to get us wrestling with what
they mean. Am I willing to do this work in my life. What kind of
hearer am I?
He spoke to them at length in parables.
INTRODUCTION: Today we arrive at the section of Matthew's Gospel
which is known as the Parable Discourse, chapter 13. Matthew structures
his gospel around five discourses: Sermon on the Mount, Discipleship,
Parables, Church, End. For the next three Sundays we will be hearing
from this chapter, the parables (the kingdom in MYSTERY). Today's
passage has three parts, the parable of the sower, an explanation of the
purpose of the parables, and an explanation of the parable of the sower.
HOMILY: As we heard the Gospel today we first heard the parable of
the sower, later we heard an explanation of the meaning of the parable.
The parable is probably close to the words of Jesus, the explanation is
probably the words of Matthew. We will look at these two parts of the
Gospel separately. First the parable. Then Matthew's explanation of the
parable. Then we will try to apply the parable to our times and
situations.
First the Parable. Matthew takes the parable from Mark's Gospel
with very few changes. Perhaps the most significant change is that at
the end of the parable Mark's order of fruitfulness is 30, 60, 100.
Matthew reverses the order 100, 60, 30.
In the parable there is a formal balance and contrast between 3
situations of waste and failure and three situations of gain and
success. There is a certain rhythm established: seed, situation the seed
encounters, outcome. The seed remains the same throughout. The
situation the seed encounters changes: path, rocky ground, thorns.
Three lots of seed faill into poor ground and produce nothing. (Unmentioned
are other obstacles that farmers in Jesus time were facing.) There is a
progression in the growth of the seed: 1) the seed falls on the path, no
chance, devoured before it puts roots out; 2) the seed falls on rocky
ground, seems to be growing but withers under the heat of the sun; 3)
the seed falls among the thorns, grows higher, buds but when it is
almost ready. it is choked. Finally the seed falls on good ground and
yields grain. In Palestine a good yield was considered to be 10 fold,
7 ½ was average. The 100, 60, 30 harvest then is not simply bountiful
but truly extraordinary. The message to the disciples is one of
encouragement to not be faint-hearted or discouraged. In spite of all
failures, the Kingdom of God comes at last. And when it comes it comes bountifully.
After the disappointments and rejections of the previous chapters in
Matthew, this was an important message for the disciples. It is an
important message for us too.
---------------------------------------------------------------------
In Matthew's Gospel we do not have the word parable until the l3th
chapter. This is the third of Matthew's discourses: the Parable
discourse. Matthew has 7 parables in this section. He only shares the
parable of the sower and the mustard seed with Mark.
In verse 8 Matthew reverses Mark's order of fruitfulness, he starts with
100, 60, 30. In verse 10 those near to Jesus ask him: "Why do you
speak to them in parables?" In Mark they ask for an explanation of the
parable. In Mark Jesus speaks in parables, in order that the people may
not understand.
(Raymond Brown,An Introduction to the New Testament, p.133
says of Mark's explanation: "...is an offensive text if one does not understand
the biblical approach to divine foresight where what has in fact resulted is
often presented as God's purpose...Mark is really describing what he sees as the
negative result of Jesus' teaching among his own people.")
In Matthew Jesus speaks to the crowds in parables
because "seeing, they do not see" or understand his clear message.
Parables simultaneously reveal to some and conceal from others.
-----------------------------------------------------------------------_
Second, explanation of the parable. Here the emphasis is on the
different kinds of hearing and what happens after.
Dispositions of those who receive Jesus' preaching:
1) those who never accept the word of the kingdom, hear without
understanding.
Bad soil: lack of understanding, superficial hearing
Obstacle to belief: evil one
2) those who believe for a while but fall away because of persecution.
Bad soil: superficiality, initial rootless enthusiasm
Obstacle to belief: tribulation (setback) or persecution
3) those who believe but in whom the word is choked by wordly anxiety
and the seduction of riches.
Bad soil: division within oneself.
Obstacle to belief:worldly cares (anxiety) and desire for wealth
(lure of money, seduction by wealth).
4) those who hear, understand and respond to the word and produce fruit
abundantly.
Good soil: message of Jesus taken in and yields remarkable
results.
TRUE DISCIPLE: hear, understand, do (bear fruit, yield)._
WHAT KIND OF SOIL AM I?
Third, application to us. We have the promise that the kingdom
of God will prevail (good soil)over difficulties, even our failures: path, rocky,
thorns.
What kind of soil am I? do I hear but not understand, do I give up when
trials or difficulties come, do I suffer from anxiety or the attraction
of wealth and riches? Do I really believe that God is able to change me
from one kind of bad soil to good soil?
If we look at a field we notice that the greater part of the field
is the good ground, not the path, the rocky ground or the thorns. Are
we so focused on the negative in our life and the world that we can't
see the good ground? The meaning of the parables is not immediately
clear. Parables are told to engage us, to get us wrestling with what
they mean. Am I willing to do this work in my life. What kind of
hearer am I?
14th A
14th A Ordinary Time
Cardinal Bernardin in his book the Gift of Peace, pp. 123-6 gives a powerful meditation on the words of Jesus in today’s Gospel.
“On August 31, 1996, the day after I announced that the cancer had spread to my liver and was inoperable, I presided at a communal anointing of the sick at Saint Barbara Church in Brookfield, Illinois. I told my fellow sick, that when we are faced with serious illness (Or any serious difficulty), we should do several things–things that have given me peace of mind personally.
The first is to put ourselves completely in the hands of the Lord. We must believe that the Lord loves us, embraces us, never abandons us (especially in our most difficult moments). This is what gives us hope in the midst of life’s suffering and chaos. It is the same Lord who invites us: “come to me all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light” (Mt. 112:28-30).
This is a favorite passage of mine, and possibly, one of yours also. It is so comforting, so soothing. Perhaps it also sounds too good to be true. Indeed, further reflection shows that Jesus’ message is a bit more complex than it appears at first sight or hearing.
For example, is there not a tension between the “rest” that Jesus offers and the “yoke” he invites us to wear? What did Jesus mean by his “yoke:? The ancient rabbis used to refer to the Mosaic Law as a kind of yoke. But Jesus’ metaphor is different because central to his “yoke” or wisdom or law is the Lord himself. He practiced what he preached. He was gentle toward the people he served and humbly obedient to the will of his Father. He called us to love one another and laid down his own life for us. The “rest” he offers us comes from adopting and living each day his attitudes, his values, his mission, his ministry, his willingness to lay down his very life–in whatever circumstances we find ourselves.
What makes Jesus’ yoke “easy”? (Some propose that "good" is a better translation than "easy".) A good yoke is carefully shaped to reduce chafing to a minimum. Jesus promises that his yoke will be kind and generous to our shoulders, enabling us to carry our load more easily. That is what he means when he says his burden is “light. Actually, it might be quite heavy, but we will find it possible to carry out our responsibilities. Why? Because Jesus will help us. Usually a yoke joined a pair of oxen and made them a team. It is as though Jesus tells us, “walk alongside me, learn to carry the burdens by observing how I do it. If you let me help you, the heavy labor will seem lighter.
Perhaps the ultimate burden is death itself. It is often preceded by pain and suffering, sometimes extreme hardships. In my case it is primarily a question of a pervasive fatigue that seems to increase day by day, forcing me to spend much of the day and night lying down. But notice that Jesus did not promise to take away our burdens. He promised to help us carry them. And if we let go of ourselves–and our own resources–and allow the Lord to help us, we will be able to see death not as an enemy or threat but as a friend."
Cardinal Bernardin in his book the Gift of Peace, pp. 123-6 gives a powerful meditation on the words of Jesus in today’s Gospel.
“On August 31, 1996, the day after I announced that the cancer had spread to my liver and was inoperable, I presided at a communal anointing of the sick at Saint Barbara Church in Brookfield, Illinois. I told my fellow sick, that when we are faced with serious illness (Or any serious difficulty), we should do several things–things that have given me peace of mind personally.
The first is to put ourselves completely in the hands of the Lord. We must believe that the Lord loves us, embraces us, never abandons us (especially in our most difficult moments). This is what gives us hope in the midst of life’s suffering and chaos. It is the same Lord who invites us: “come to me all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light” (Mt. 112:28-30).
This is a favorite passage of mine, and possibly, one of yours also. It is so comforting, so soothing. Perhaps it also sounds too good to be true. Indeed, further reflection shows that Jesus’ message is a bit more complex than it appears at first sight or hearing.
For example, is there not a tension between the “rest” that Jesus offers and the “yoke” he invites us to wear? What did Jesus mean by his “yoke:? The ancient rabbis used to refer to the Mosaic Law as a kind of yoke. But Jesus’ metaphor is different because central to his “yoke” or wisdom or law is the Lord himself. He practiced what he preached. He was gentle toward the people he served and humbly obedient to the will of his Father. He called us to love one another and laid down his own life for us. The “rest” he offers us comes from adopting and living each day his attitudes, his values, his mission, his ministry, his willingness to lay down his very life–in whatever circumstances we find ourselves.
What makes Jesus’ yoke “easy”? (Some propose that "good" is a better translation than "easy".) A good yoke is carefully shaped to reduce chafing to a minimum. Jesus promises that his yoke will be kind and generous to our shoulders, enabling us to carry our load more easily. That is what he means when he says his burden is “light. Actually, it might be quite heavy, but we will find it possible to carry out our responsibilities. Why? Because Jesus will help us. Usually a yoke joined a pair of oxen and made them a team. It is as though Jesus tells us, “walk alongside me, learn to carry the burdens by observing how I do it. If you let me help you, the heavy labor will seem lighter.
Perhaps the ultimate burden is death itself. It is often preceded by pain and suffering, sometimes extreme hardships. In my case it is primarily a question of a pervasive fatigue that seems to increase day by day, forcing me to spend much of the day and night lying down. But notice that Jesus did not promise to take away our burdens. He promised to help us carry them. And if we let go of ourselves–and our own resources–and allow the Lord to help us, we will be able to see death not as an enemy or threat but as a friend."
Monday, June 27, 2011
+Corpus Christi
A priest who worked in Siri Lanka for years wrote a book, Eucharist and Human Liberation. Hear some of his challenging words: “What began as a covenant meal of people struggling and powerless has instead been used as a sacred legitimation of the powers that be... The repetition of Eucharistic celebrations has not, in fact, led to the formation of a committed people–committed that is, to anything beyond the ritual observance itself... Our Eucharistic spirituality is not interior in the better sense of the word: of being deep, personal, reflective and formative. Nor is it external in the good sense of being active, committed and transformative of persons and society... The church is behaviorally living one way and ritually celebrating another. We proclaim the sacrificial victim we raise up the suffering Servant and yet live a long-lasting love affair with power, wealth, dogmatism and triumphalism. ...liturgical rituals are mask that cover instead of reveal.”
Thursday, June 16, 2011
Corpus Christi (Body of Christ)
The Body and Blood of Christ C
Wonder of Wonders
Matthew and Luke have two different feeding accounts. Luke and John each have only one feeding account. But the accounts of the feeding of the five thousand is one of the few stories that appear in all four Gospels.
In this account of the feeding of the five thousand the first hearers of the Gospel familiar with the Old Testament, would have heard echoes of other parts of their tradition: 1) the feeding of the Israelites in the desert; 2) Elisha’s feeding of a hundred men with twenty loaves; and 3) the language of the eucharist.
Jesus did the following: “Then taking the five loaves and two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.” Looking up to heaven was a common posture for prayer. But the other actions are practically the same as the early Church’s Eucharistic formulas.
After his death, Jesus walking with the Disciples toward Emmaus, was recognized by them in the breaking of the bread. Luke clearly ties together the Last Supper account of the institution of the Eucharist with the meals that Jesus celebrated with outcasts and hungry multitudes. At the end of his Gospel Luke has a series of Post-Resurrection meals when Jesus makes himself known.
Luke tells us: “They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.” Earlier Jesus had given the beatitude” Blessed are you who are hungry now,/ for you will be filled.” In the abundance of food in the number who were fed and the abundance of twelve baskets leftover people should have seen a fulfillment of the presence of the Kingdom of God. Jesus said he had come to bring good news to the poor. The predominant group in those who were fed would have been the poor. Jesus also was fulfilling the vision of Isaiah.
It would almost seem that the Catholic Church wishes to elevate our sense of the Eucharist by establishing this feast of the Body and Blood of Christ. During Holy Week, Holy Thursday clearly celebrates Jesus giving us the Eucharist and the importance of a priesthood of service. But this feast gives us another occasion to reflect on what the Eucharist means for me in my life. It clearly means more than Corpus Christi processions and Eucharistic Adoration. The Eucharist missions us to act. Micah calls us to act justly, love tenderly and walk humbly with out God.
The dismissal at the end of the Eucharist is "The Mass is ended, Go in Peace." The "go" seems to me to include "go and do something according to what you have celebrated and heard."
Monday, June 13, 2011
Trinity Sunday
TRINITY SUNDAY
Mystery to be mystified by.
Introduction: We as Catholics have a rich tradition of using
symbols in our Church. You may have seen a fish on the back of a car or
on a plaque in a house. Do you know why this is a symbol for
Christians? The Greek word for Fish is IXTHOUS: Iesus, Christos, Theou, Huios, Soter. Jesus Christ Son of God Savior. For the Trinity we also employ symbols: Three intertwining circles, triangle, shamrock (trebol).
God as Father: Creation. Here in the valley we get something of
the generosity and abundance with which God gifts us. Nature is
speaking to us of God: We are reminded that God is as certain as the dawn. We go to South Padre Island and watch the sun rise and the sun set. But wherever we are the sun is rising and setting. The abundance of crops in the sorghum and cotton
and corn fields. The flowers around the church: the hibiscus just
keeps blooming. Two Sundays ago after a rain shower one was so gently
blushed by a rain drop in the form of a tear. I wished I had my camera.
Even the human act of procreation speaks of the prodigality of our God.
In one ejaculation of sperm there are literally thousands of seeds.
Only one must unite with the egg to begin a life.
We know that God is neither Father or Mother. In Genesis we are
told that we are created in the image and likeness of God: male and
female.
God as Jesus. I used to belong to the Priests of the Sacred Heart. This
month of June is the month of the Sacred Heart. We honor Jesus under
his title as the Sacred Heart. Heart speaks of love. For me Jesus is
a passionate lover who calls me to receive his love and then in turn
pass it on to others. Marcus Borg in his popular book, Meeting Jesus Again for the First Time,
sums up Jesus this way: " I have since come to understand as the key truth about Jesus: that in addition to being deeply involved in the social world of the everyday, he was also grounded in the world of the Spirit.", p.15 He sums up that Jesus was a Spirit person of compassion. p. 58 "For Jesus, compassion had a radical sociopolitical meaning. In his teaching and table fellowship, and in the shape of his movement, the purity system was subverted and an alternative social vision affirmed. The politics of purity was replaced by a politics of compassion." Borg also describes Jesus as a "Teacher of Alternative Wisdom."
God as Spirit. The feast of the Holy Spirit is Pentecost. Two
emphases of that feast were: fear and gifts. What fears do you have?
What fears do people have? The promise of Jesus is that we can overcome
our fears as did Peter, from locked in for fear, to preaching on the
rooftop and converting 3000 that day. Peter was led to action by the Spirit. What action is the Spirit trying to get me to do?
What gifts to people have? The gift of friendship was told me by a young boy of about l0 years old.
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Practise: one minute going over the high point of my day, share and
thank the Father. One minute with the low point, share and thank Jesus
and ask for help, forgiveness, etc. One minute with tomorrow and ask
Holy spirit for guidance.
We were baptized and are blessed in the Name of the Father and of
the Son and of the Holy Spirit. AMEN.
Friday, June 3, 2011
Pentecost
PENTECOST
From fear to faith.
Introduction: Pentecost is a feast of fear and gifts, from locked in to fearless and zealous. We might listen to the readings to get in touch with our fears and gifts, where we feel locked in and what we want to be released from.
Jesus Resurrection words to his followers were, “Peace be with you.” To this very day we use these words every time we gather to celebrate our Eucharistic meal.
These words of Jesus have power and promise. For the apostles the words of Jesus turned their fear into faith. From anxious and doubting followers they were transformed into believers and proclaimers. They are a reminder to us that Christ still turns our fears into faith.
To Jesus locked doors were no obstacle. He became present, “Peace be with you.” “They locked the doors of the place where they were...” They were in hiding, afraid, confused, some may have been hopeless. Jesus comes and says, “Peace be with you.” In the Acts they were again all gathered in one room and through wind and fire God makes his presence known. We call this presence the Holy Spirit. Again God calls them from fear to faith. He moves them to be able to preach “the marvels of God.”
The promise of Pentecost is ours too. God calls us from fear to faith. He wishes to move us to be able to preach about the “marvels of God.” One of the marvels of God is the giftedness of each and every person. Ours is a call to a church in which there is cooperation of gifts not competition. Today we are called to reflect on our fears but also on our Gifts. In the past I have asked a group to identify their gifts. The response was slow in coming. Than I asked them to identify their fears, they came fast and furious. Our promise is that Jesus and the Holy Spirit will do for us what he did for the early church. The Holy Spirit wishes to help us to get loosed where we are stuck. The Spirit helps us to get released when we feel locked in. God is calling us too from fear to faith. To what use of my gifts in action is God calling me?Tuesday, May 31, 2011
Ascension
Ascension of the Lord
Final destiny after present mission.
This feast teaches us about our final destiny and our present mission. Our final destiny is union with the Risen Lord with his Father in the glory of heaven. Our present mission is to bear witness to the Word of God.
Jesus came into the world, was born, lived, suffered, died, rose from the dead and ascended into glory. In his glory with the Father he sent the Holy Spirit. We too have been born, live, suffer, will die, share in Christ’s resurrection and go to our glory too. For too many people birth, life, suffering and death are experiences apart from God.
St. Paul writing to the Christians of his time, prayed: “May the God of our Lord Jesus Christ, the Father of glory, give you a Spirit of wisdom and revelation resulting in knowledge of him. May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call, and what is the surpassing greatness of his power for us who believe…in this age but also in the one to come.”
For St. Paul life in the Spirit of Jesus Christ was special. Life with Jesus was like light, life without Jesus is like darkness. We are called to know this life with Jesus, we are called to know his light and life.
Jesus said in the first reading, “Wait for the fulfillment of my Father’s promise, of which you have heard me speak. John baptized with water, but within a few days you will be baptized with the Holy Spirit.” The baptism of the Holy Spirit. If someone were to ask you if you have been baptized, you would say yes. Have you been baptized with the Holy Spirit? The Acts of the Apostles speak about baptism of the Holy Spirit several different times.
We know that heaven, glory, being with God is our final destiny. But sometimes we are like the apostles in the first reading of today. We sometimes “stand looking up at the skies.” The apostles are told, “This Jesus who has been taken from you will return, just as you saw him go up into the heavens.” Like the Apostles then we must be about our present mission. We should not be overly concerned about the time of the Second Coming of the Lord. We should be concerned about receiving “the power when the Holy Spirit comes down upon you; then you are to be my witnesses in Jerusalem, throughout Judea and Samaria, yes, even to the ends of the earth.” Isn’t that something? We who are gathered here have received this witness going all the way back to Jesus and the Apostles. We too are to be witnesses of Jesus in our own time and in our own city. We too are to know the power of the Holy Spirit.
Our final destiny is not yet. We are a pilgrim church, a people on the way. We will experience in our life, sufferings, disappointments, discouragement, mistrust, broken promises, frustrations, etc. All of this will continue to be part of our life. We are “not Yet” at our final destiny. We must look forward in hope to the time of glory when every tear will be wiped away and we will see you our God as you are. We realize that eye has not seen nor ear heard nor has it entered into our hearts the things God has prepared for those who love him. But we must not stand gazing heavenward to the detriment of carrying out our witness in the world today. Besides our final destiny, being a Christian means living in the here and now. We are to work for the building up of Christ’s body. We are to love one another. We are to receive the power of the Holy Spirit for this work. Let us ask God to help us to prepare for the Feast of Pentecost. Let us ask God to send the Holy Spirit into our lives. May we be strengthened for our present mission and look forward with hope to our final destiny.
Final destiny after present mission.
This feast teaches us about our final destiny and our present mission. Our final destiny is union with the Risen Lord with his Father in the glory of heaven. Our present mission is to bear witness to the Word of God.
Jesus came into the world, was born, lived, suffered, died, rose from the dead and ascended into glory. In his glory with the Father he sent the Holy Spirit. We too have been born, live, suffer, will die, share in Christ’s resurrection and go to our glory too. For too many people birth, life, suffering and death are experiences apart from God.
St. Paul writing to the Christians of his time, prayed: “May the God of our Lord Jesus Christ, the Father of glory, give you a Spirit of wisdom and revelation resulting in knowledge of him. May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call, and what is the surpassing greatness of his power for us who believe…in this age but also in the one to come.”
For St. Paul life in the Spirit of Jesus Christ was special. Life with Jesus was like light, life without Jesus is like darkness. We are called to know this life with Jesus, we are called to know his light and life.
Jesus said in the first reading, “Wait for the fulfillment of my Father’s promise, of which you have heard me speak. John baptized with water, but within a few days you will be baptized with the Holy Spirit.” The baptism of the Holy Spirit. If someone were to ask you if you have been baptized, you would say yes. Have you been baptized with the Holy Spirit? The Acts of the Apostles speak about baptism of the Holy Spirit several different times.
We know that heaven, glory, being with God is our final destiny. But sometimes we are like the apostles in the first reading of today. We sometimes “stand looking up at the skies.” The apostles are told, “This Jesus who has been taken from you will return, just as you saw him go up into the heavens.” Like the Apostles then we must be about our present mission. We should not be overly concerned about the time of the Second Coming of the Lord. We should be concerned about receiving “the power when the Holy Spirit comes down upon you; then you are to be my witnesses in Jerusalem, throughout Judea and Samaria, yes, even to the ends of the earth.” Isn’t that something? We who are gathered here have received this witness going all the way back to Jesus and the Apostles. We too are to be witnesses of Jesus in our own time and in our own city. We too are to know the power of the Holy Spirit.
Our final destiny is not yet. We are a pilgrim church, a people on the way. We will experience in our life, sufferings, disappointments, discouragement, mistrust, broken promises, frustrations, etc. All of this will continue to be part of our life. We are “not Yet” at our final destiny. We must look forward in hope to the time of glory when every tear will be wiped away and we will see you our God as you are. We realize that eye has not seen nor ear heard nor has it entered into our hearts the things God has prepared for those who love him. But we must not stand gazing heavenward to the detriment of carrying out our witness in the world today. Besides our final destiny, being a Christian means living in the here and now. We are to work for the building up of Christ’s body. We are to love one another. We are to receive the power of the Holy Spirit for this work. Let us ask God to help us to prepare for the Feast of Pentecost. Let us ask God to send the Holy Spirit into our lives. May we be strengthened for our present mission and look forward with hope to our final destiny.
Wednesday, May 25, 2011
Easter 6 A
Easter 6 A
A friend of mine began his homily for this Sunday (6 years ago) with these words: "For me, personally, Jesus never spoke more tender, affirming, and consoling words than the one's we hear in today's gospel when he addresses his disciples before his execution. Those words are now addressed to us, his disciples here and now: "I will not leave you orphans." He went on to point out "Parents are those who give us roots of security." He experienced this reality while working in Haiti at the clinic-hospice that he helped to establish for orphaned and abandoned children. This was before the recent earthquake death and devastation.
"I will not leave you orphans..." My friend continues: Jesus so understood the potential dynamic of being pre3sent to his disciples, his "little children", as he called them, with the mmanenc of is pending execution. It's a dynamic none of us should ever forget in our life Christ-followers, students of the Rabbi Jesus of Nazareth. There isn't a one of here that deserves to be abandoned at any time in our journey through life. It's the primary reason for the church, for us to be in relationship to one another, and not just Eucharistically. The Eucharist should remind us of our responsibity to one another and our need for each other while it pronounces the sacred text over and over in our hearts and heads, "I will not leave you orphaned..." It also provides us with the dictum to see to it that justice is accomplished in our world for the sake of those who are bereft of work, or health, or medication, or home, or food, or family, or friends....Revenge is the ugly American sin and our culture is steeped in violence. Note the movies and play station antics and cartoon magazines our young people are subject to.
To me it is a sign of hope that over 70 theolgy teachers have sent a letter to John Boehner, speaker of the house of Representatives decrying his budget cut proposals as "Anti Life."
Each of us may be called this day to decide what we can do to make sure that the many orphans in our world are not left without supporive Christians who live out the commission we have received from Jesus.
Jesus tells his apostles and us: "Whoever has my commandments and observes them, is the one who loves me; and whoever loves me will be loved by my Father, and I will love him and reveal myself to him."
Do you want Jesus to be revealed to you? He tells us how.
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