Mark 10:45

Tag: Luke

  • The Holy Spirit and Us: Memorial of Sts. Cyril and Methodius, bishops

    Acts 13:46-49; Luke 10:1-9

    As a young musician and singer I had many opportunities to play and sing for wedding and funeral Masses. At first this was no problem, but eventually it became one. Parishes had begun to hire their own musicians who weren’t thrilled to see outsiders like me coming in. I remember at one wedding the local musician came up and told me that he was on the parish staff, this was his parish, and he would be playing. I don’t recall my reply but I know it infuriated him. He stormed off saying “I’m going to the pastor right now. One of us is leaving and it won’t be me!” Well, it was him. I stayed and did the wedding Mass, smugly condemning him for his attitude, never considering my own.

    There’s an old saying that when the Church isn’t being persecuted from the outside she persecutes herself. Many of us have seen it; the place we expect to find the most unity too often seems the model of disunity. We want the Church to grow, we want to bring Christ to people, but when they challenge us with new ideas, expectations, or ways of doing things we find ourselves at odds with them.

    This phenomenon is as old as the Church. In the first reading Paul and Barnabas turn their attention to the Gentiles, frustrated with their stalling mission to the Jews. And we hear how the Gentiles were delighted and the Church grew. What we have not heard (yet) is that with this growth came conflict. On one side the Gentiles resisted adopting Judaic ritual and dietary practices. What do circumcision and kosher law have to do with salvation? On the other side the Jewish Christians resisted the idea of abandoning them. After all, Jesus and his Apostles were Jews! Two groups, each with its own interests: More disputes, more hard feelings, more disunity.

    Sts. Cyril and Methodius might well sympathize. In their time (the 9th century) the Church was struggling to grow in Eastern Europe. The two brothers were the perfect choice for missionaries; they were well-educated, devout, and had grown up speaking Slavic as a second language. Best of all they possessed keen pastoral sensibility; they knew that Christ is the Word who transcends language, whether Greek, Latin, or Slavic. Therefore, when they arrived in the missions they not only preached in Slavic but also translated and conducted liturgical services in it as well. The people responded and the Church grew.

    As in the gospel they went out like lambs among wolves, only this time the wolves wore clericals. The missionaries of the region resented Cyril and Methodius. For one thing, they made the old guard look bad. Under them the Church withered; with the brothers here she blossomed. Second, they took issue with the way the Church grew. As they saw it, no one had the right to translate the liturgy into the native language and teach it to the people. Surely these upstart missionaries must be reprimanded.

    Not surprisingly the embittered clerics appealed to Rome about the liturgical changes, demanding action. When summoned, Cyril and Methodius went to Rome and gave a spirited, eloquent defense. After listening carefully in person, Pope Adrian II blessed their mission and gave them permission to continue celebrating the liturgy in Slavic.

    Cyril stayed in Rome and died not long afterward; Methodius returned to the missions. Sadly but not surprisingly, the pope’s decision settled nothing in many minds. For the rest of his life Methodius was hounded and frustrated by clerics who disagreed with him. Although he stayed the course and remained successful, the stress took its toll; he died April 6, 885.

    cropped-dove-3951312_1920.jpgThe pattern of disagreement, debate, and decision is how things get most productively settled in the Church provided it is done in the right spirit; that is, the Holy Spirit. Since the Council of Jerusalem was called to settle the dispute between the Gentile and Jewish Christians this has been the model, its justification found in the letter issued from that Council, specifically the sentence that begins, It seems good to the Holy Spirit and to us (Acts 15:28). The Holy Spirit promised by Christ continually works within us, finding ways to maintain unity despite our differences. In all our human affairs but especially between the members of the Church what matters is not that we disagree but that we dialog, not the heat of our words but the light of the Holy Spirit, not the distance we keep but the fellowship we extend, and not the hostility throughout the debate but the peace of Christ we give in the resolution. As with Cyril and Methodius, some will not accept us or the decisions reached but we cannot help that. All we can do is what Methodius did: Continue to act in union with Christ and his Church, remembering always that it is not about us but about the Holy Spirit and us.

    Sts. Cyril and Methodius, pray for us.

  • The Song of the Dove: Feast of Saint Stephen

    Acts 6:8-10; 7:54-59; Matthew 10:17-22

    Of all the customs that have ever arisen during the celebration of the Twelve Days of Christmas, perhaps the strangest occurred in the 18th and 19th centuries. Beginning on the Feast of Stephen, young boys in Southern France, Great Britain, and Ireland would hunt and kill a bird; specifically a wren, then display it and parade it around town asking for money.

    It’s hard to understand how this bizarre ritual started or why it was done, let alone how it could continue for two hundred years, but a good dose of superstition was probably involved. In certain places the wren was considered symbolic of priesthood or prophecy. An old Irish word for wren meant “bird of prophecy,” and some Irishmen associated it with a type of pagan priest who foretold the future. Although we have no idea what the poor little bird was supposedly prophesying, one thing is known: The wrens’ song is very loud; allegedly ten times louder than other birds their size. Who knows; perhaps the boys thought they were doing their town a favor.

    In the reading from Acts, the members of the local synagogue may have thought that they were doing their town a favor when they silenced Stephen. But his was the song of the Dove, not the wren. Luke says that Stephen was filled with the Holy Spirit; as Jesus made clear in the gospel, His wisdom cannot be overcome. Like Jesus, the only way to try and silence Stephen was to kill him; it is no coincidence that Luke patterns Stephen’s passion and death after that of Christ. For example, in Luke Jesus tells the Sanhedrin before he dies that from this time on the Son of Man will be seated at the right hand of the power of God (Luke 2:69); here, Luke has Stephen say Behold, I see the heavens opened and the Son of Man standing at the right hand of God (Acts 7:56).

    snow wrenLike the mysterious sacrifice of the wren, this may leave us curious. Why does the Church take the first day after Christmas to remember the first martyr? The answer lies precisely in the similarity of Stephen’s passion and death to Christ’s. Christmas is the celebration of the birth of Jesus; the same Jesus who came not to be served but to serve and to give his life as a ransom for many (Mark 10:45). It was in the giving of his life that Christ most profoundly served, for only by the perfect sacrifice of himself could his disciples have hope of being born into eternal life. Thus with Stephen; he could most greatly honor his Savior by imitating him in life even if that meant dying, that he might be born into eternal life with Christ.

    It might seem odd for the Church to see death as the way to honor life; after all, if Church members die, how can the Church survive? That brings up another fact about the wren. Although winter can devastate its population, the bird is extremely hardy; it always finds a way to survive. What is true for the wren is doubly true of the Dove; those who have been graced to speak with the power of the Holy Spirit have been hunted, killed, and displayed for over two thousand years; still, the Church continues to find ways not only to survive but to thrive. In fact, it is the irony of man and the glory of the Holy Spirit that the martyrdom of Stephen gave rise to the greatest come back in Church history. Notice near the end of the first reading, Luke tells us that the witnesses laid down their cloaks at the feet of a young man named Saul (Acts 7:58). Saul, the same man who stood silently by at the death of the first martyr, in time became Paul, the loudest and hardiest wren of all.

    St. Stephen, pray for us.

  • The Three Consolations: Thursday of the 3rd Week of Advent

    Judges 13:2-7, 24-25a; Luke 1:5-25

    I remember once years ago sitting with my mother, watching TV. The shows were full of young people and I jokingly remarked, “I guess no one over 40 can be on TV.” Mom saw no humor in it; she replied, “Our society has no use for us older people, especially women. In their eyes, once we’re past childbearing age we’ve outlived our usefulness.”

    That got me thinking about the Hebrew world of today’s readings. Elizabeth and the mother of Sampson could probably identify with my mother’s feelings. They lived in a culture where barrenness was seen by many as a punishment from God (Genesis 16:2, 20:18). For such women the future was bleak; nothing but loneliness and insecurity to look forward to. No wonder some of them were prompted to despair (Genesis 30:1).

    Especially during seasons such as Advent and Christmas when we exalt the virtue of hope, people still fall prey to the loneliness, depression, and anxiety that lead to despair. Rather than consolation they are in desolation, the sense that God sees our hopelessness yet has abandoned us, left us in the dark, and is never coming back. We cannot see that it is only an inner sense and not the outward reality; the voice of the Prince of Lies telling us we are worthless, that God doesn’t love us and is far, far away. The truth is that God is as near as our next breath and loves us so much that we are worth dying for.

    It is the wait that fools us. If God loves us so much, why do we seem to wait forever for him to answer? The women in the readings must have wondered the same thing. Day after day, week after week, year after year they waited; still no answer. It would have been easy to give up. Yet what does Scripture say? Elizabeth, like her husband, was “righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly” (Luke 1:6).

    In other words Elizabeth persevered, and it was this that kept her from falling into despair. This is a lesson for us. We too must not only endure times of desolation but use them to strengthen our spiritual gifts. We cannot learn prudence when the way is always clear, justice when all is fair, fortitude when times are easy, or temperance when we get everything in just the right amount. We cannot strengthen our faith when all is seen, or charity when all is given. In the same way, the virtue of hope grows stronger as we persevere in waiting and through that perseverance appreciate ever more deeply the coming of that which we most long for: Unity with God, the object of our hope. Desolation is not the time to turn away from God but toward him; to reinvigorate our hope in the everlasting joy of heaven. The time is now, for Advent is the definitive season of waiting, when hope longs to be rekindled.

    stained-glass-4522405_640The great gift of fertility given to Samson’s mother and to Elizabeth are confirmation that perseverance is rewarded. God sees all of us who endure desolation and, in his own time and manner, provides from the storehouse of his infinite mercy the life-giving consolation of his Spirit. When we find ourselves in times of desolation remember to ask the intercession of St. Elizabeth; she understands very well not only the pain of endless waiting but also the indescribable joy of the Holy Spirit’s three priceless consolations: The new life of St. John within her womb; the love and help of Mary, the Mother of Hope; and most of all the fulfillment of Hope itself: Our Lord and Savior, Jesus Christ.

    St. Elizabeth, pray for us.

  • Our Mother, Clothed With the Sun: Feast of Our Lady of Guadalupe

    Revelation 11:19a; 12:1-6a, 10ab; Luke 1:39-47

    The book of Revelation is apocalyptic literature. This was a genre used in and around the time of Christ. It is overloaded with rich and mystical symbolism; a single image may represent multiple things. Further, the imagery can be violent and warlike, even though its ultimate message is one of hope and peace.

    In the passage of Revelation chosen for today’s feast lurks a huge red dragon. The Hebrew word translated as dragon can also mean “serpent” or “sea monster” and is thought to represent the devil and the forces of evil, ready to make war against the Christ and his Church.

    In late 15th century Mexico, the Spanish conquistador Cortez saw echoes of that dragon in the violent, warlike Aztec religion. Every year, thousands of people were sacrificed to appease its bloodthirsty gods. In 1487, the dedication of a new pagan temple saw 80,000 people sacrificed in just a few days. As if that weren’t bad enough, the dragon’s shadow also appeared in some of the immigrants to the new world, who spoke of peace but practiced avarice, treating the Mexicans and their land as things to be exploited for personal gain. Even some within the Church hindered the spread of the gospel by refusing vocations from the local community; Catholic Mexicans were not allowed to minister to their own people. It’s not hard to understand why many resisted converting to Catholicism.

    If a reflection of the dragon could be found in the new world, so could a reflection of the woman. In 1531, a mystical apparition identified herself as “the ever Virgin, Holy Mary, the Mother of God” to a middle-aged Mexican man named Juan Diego. In Revelation, the woman was clothed with the sun, the moon under her feet, and wore a crown of stars. The apparition at Tepeyac is also rich in symbolism, but it is all Aztec. The woman stands in front of the sun, eclipsing the Aztec sun god; her foot rests on the moon, dominating their chief god, Quetzalcoatl; her mantle holds the stars, which they worshiped. Yet, the woman is not divine; her hands are in a posture of prayer and she looks down, which Aztec gods never do. She is a queen, for she wears the Aztec royal color of turquoise; a Christian, for there is a cross on her brooch, is pregnant, for she wears an Aztec maternity belt; yet she is a divine mother, for over her womb appears a four-petal flower, the Aztec symbol of a deity.

    As important as her image was, her words were far more so; for what she said, how she said it, and who she said it to. She spoke in the language of the Aztecs, not in Spanish; she spoke to a simple peasant, and through him to all people; her message was one of comfort and hope: She was there; she was their mother; she held them in her arms, heard their weeping, and knew of their hardships and sorrows. Above all, she wanted them to rest assured that through her intercession they would be healed.

    our-lady-of-guadalupe-4542831_1920She became known as Our Lady of Guadalupe, and as word of the miraculous appearance and image spread, she became the most effective tool of evangelization that Mexico or the world had ever known. In the gospel, Mary carried the Eternal Word into the Judean countryside where the babe within Elizabeth’s womb leaped for joy; 15 centuries later, Mary’s maternal word went out into the Mexican countryside where millions leaped for joy. Conversions increased so dramatically that for a couple of years the missionaries could almost not keep up with them. More than that, the peoples’ faith was strong; to this day, the faith of the Mexican people remains vibrant, with deep devotion to Our Lady of Guadalupe.

    In our own time the dragon still lurks. We do not have thousands dying in pagan temples, but we do have millions dying in abortion mills here and throughout the world. Still, the image of Our Lady of Guadalupe reminds us that the woman of Revelation is still present, still giving birth to the Church, still giving her ever victorious Son to the world. As she comforted the Mexican people, so she consoles us. She is our mother; she holds us in her arms; knows of our hardships and sorrows, and assures us that through her intercession, we too will be healed by Christ, her son.

    Our Lady of Guadalupe, pray for us.

  • The Miracle of the Nuns: Saturday of the 32nd Week in Ordinary Time

    Wisdom 18:14-16; 19:6-9; Luke 18:1-8

    In November 1950, three nuns found themselves in the Arctic Circle, in a Russian gulag (or prison camp) named Vorkuta. Found guilty of proclaiming the gospel of Christ, they were assigned to work in a plant there that made bricks.

    The first verses of today’s reading from the book of Wisdom come from Chapter 18, which recalls another prison camp, where Hebrew slaves made bricks for their Egyptian masters. Yet, as the reading says, the Lord, a fierce warrior, bore into the doomed land the sharp sword of his inexorable decree, filling every place with death.

    No one saw Vorkuta as doomed, and death already filled it; more prisoners died there than in Auschwitz. Further, no one had mistaken the nuns for fierce warriors, but perhaps they knew a different art of war. All the camp’s commandant knew was that these nuns were troublesome. They refused to work, claiming that anything they did to support Communism was tantamount to working for the anti-Christ.

    Dead nuns make good martyrs but poor slaves, so the commandant did not want them killed; he wanted them to change their minds. After various ghastly tortures failed, he had an idea; if he couldn’t change their minds, then perhaps the Arctic winter would. He commanded that the nuns be brought outside every day for 8 hours and forced to watch the other women work.

    The first day, the guards led them to the top of the windy hill below which the women worked. In the bitter cold, the nuns knelt and prayed. The next day, their gloves and hats were taken away; again, the nuns knelt and prayed. The third day, their scarves were removed; just as before, the guards returned after 8 hours to find them once again kneeling in prayer. Not only were the nuns very much alive, they had no trace of frostbite at all. Word spread throughout the entire camp about the miracle of the nuns. The next day, the guards refused to take them out again and the commandant ordered them to be left alone; these nuns had some sort of power over which he had no control. They never worked a day of their sentence. Awhile later, in 1953, the entire camp followed suit. Their refusal to work led to the gulag of Vorkuta being declared a failure. The myth of Soviet invincibility suffered a blow from which it would never recover.

    No one reported that a cloud had overshadowed the gulag; then again, perhaps no one asked the nuns. Like the Hebrew slaves long before them, the nuns were preserved unharmed, sheltered by the hand of the One to whom they prayed. Like the Egyptians before them, the Soviets could only stand by helplessly and behold the stupendous wonders of God.

    In the gospel, Jesus exhorts us to pray always without becoming weary. Even as unjust a judge as the commandant of Vorkuta was powerless when confronted with the faith of the three little nuns who understood the power of persistent prayer.

    winter-1565442_640.jpgPersistence in prayer does not test God’s patience or change his mind; rather, it tests our faith and changes our attitude. Through his life and the Scriptures he has given the world, Jesus has told us that God loves each of us with a love beyond our understanding and knows our needs before we ask. That being so, God wants our prayer to consistently express the trust we have in him and his providence; that is the faith that Christ wants to find upon his return.

    We will have reached perfection in prayer when it expresses the same total abandonment to God as that of Jesus when he prayed: “Father, not my will, but Thy will be done.”

  • True Wisdom: Thursday of the 32nd Week in Ordinary Time

    Wisdom 7:22b-8:1; Luke 17:20-25

    In college one of my classmates was a man who it seemed was always a step ahead of me. While I was still learning one computer technology he was onto whatever was replacing it. I couldn’t keep up with him.

    One semester we took the same class and it became clear to me that he wasn’t far ahead at all; he was actually much further behind. The problem was that he didn’t stick with anything long enough to finish it. He’d start a book, paper, or project but move on when something else caught his attention. When it came time for our final class presentations he was totally unprepared; he had nothing to say. He ended up dropping out of school. I felt very sorry for him.

    Had I been wiser I would have stopped and contemplated the many ways I am that man. For one thing, my shelves are lined with books that got my attention for awhile but which I put down as soon as I found something else. For another, I catch myself tuning out a Scripture passage because I’ve heard it before and think I understand it. As if that isn’t bad enough, I sometimes pay the least attention to the people closest to me, assuming that they know I care so I don’t need to say it or act much like it.

    Maybe this describes all of us to some degree. We begin a spiritual article on the internet and abandon it as soon as a flashy image catches our eye; scroll past bible verses and quotes from saints without contemplating them; spend hours searching for God online but miss finding him in our own families.

    These are the modern-day equivalent of the behavior discussed by Jesus in today’s gospel. Expectations about the flash and bombast of the Messiah and his Kingdom, scant attention paid to the meaning of our Lord’s words, and eagerness to scan the spiritual horizon for something new combined to give the Pharisees and even some of our Lord’s disciples a kind of spiritual farsightedness; they looked at but couldn’t see either the King or his Kingdom there among them.

    They did these things for the same reason we do: To gain the wisdom that will bring us closer to God and other people. The irony is that instead of bringing us closer they overwhelm us and keep us away. Discouraged by lack of results, some of us even abandon the attempt, drop out, or fall away.

    directory-229117_640No wonder. Internet scans, scrolls, and searches cannot bring the wisdom we need. As the first reading tells us, Wisdom is a spirit… Firm, secure, tranquil, all-powerful, all-seeing… the spotless mirror of the power of God, the image of his goodness (Wisdom 7:22, 23, 26). Wisdom is Christ, and his gift to us is wisdom as the fruit of the Spirit. A fruit born of the love of God, wisdom desires not only to be one with God but to see things as God sees them. Like any fruit, wisdom takes time to mature; its development a function of our life experience as seen through the lens of long-suffering that strengthens us to finish what we start, docility to listen as God speaks, and humility to remember that we are servants of God and each other.

    Spurred on by these, spiritual wisdom helps us find the proper balance between searching for the Kingdom yet to come and living in the Kingdom here and now. We must do both, for the Christ who tells us today that the Kingdom of God is among us is the same Christ who teaches us to pray “Thy Kingdom come.” The balance can only be found through prudence, the virtuous midpoint between the extreme of finding too many paths to take and the other extreme of looking for none at all.

    So let us pray for prudence, and that whatever path to God we find ourselves on we do what prudence dictates: Prepare for the coming of the Kingdom by tending to the Kingdom among us, and anticipate the glorious return of Christ the King by seeing and serving him in everyone we meet.

  • The Light of a Single Candle: 32nd Sunday of Ordinary Time

    2 Maccabees 7:1-2, 9-14; 2 Thessalonians 2:16-3:5; Luke 20:27-38

    In 1968, Chicago mayor Richard J. Daley was questioned about allegations of police brutality during the riots. He famously responded that “the policeman isn’t there to create disorder; the policeman is there to preserve disorder.” Although we can laugh at the mayor’s confused language, we understand the thought behind it. The common good of every society demands order. In fact, order means so much to us that from capital punishment to the military draft, we allow the government even the right to take life to preserve and protect it.

    However, leaders can presume too much on this right, as the first reading shows. The story takes place about 170 years before the birth of Christ. The king is not named but is known to be Antiochus IV Epiphanes. Unlike other successors of Alexander the Great, the king took exception to the Jews’ refusal to adopt Greek culture. In his anger he desecrated the Temple by erecting a statue of Zeus in it and, as we heard, commanded that the Jews either learn to live with a pagan diet or die with their own.

    Although the king was certainly a tyrant, at least he was honest; he never pretended that what he was doing was good. More recent tyrants hide their brutality behind euphemisms. Less than a century ago when the National Socialist party came to power in Germany they arrogated to themselves the legal right to define the mentally and physically handicapped as “unworthy of life” and their extermination a “mercy.” They later redefined mercy as ridding society of Jews, to “purify the race.” They weren’t alone; think of the genocides in China and Cambodia and the “ethnic cleansing” in Bosnia and Rwanda.

    Even worse, the latest attacks on life target the weakest and most defenseless. Consider the elderly and infirm. When euthanasia was legalized in parts of Europe, it was hailed as a “mercy” and critics were reassured that strict safeguards defined who could be terminated. Once again though, mercy was redefined; now a physician can legally terminate anyone over 70 or those of any age who say that they are suffering mentally or physically and no longer want to live. Those declared mentally incompetent have someone else decide for them. In the United States, physician-assisted suicide is legal in two states and under consideration in others. At the other margin of life, abortion advocates defined person-hood beginning at birth but did not foresee the redefinition proposed by the bio-ethicist Dr. Peter Singer who wrote: ‘Human babies are not born self-aware, or capable of grasping that they exist over time. They are not persons…(T)he life of a newborn is of less value than the life of a pig, a dog, or a chimpanzee.’ Singer wrote that in 1979. To atheists such as he, humans are just another animal; nothing more. As atheism has continued to grow, Singer’s ideas have gained a foothold. The cause for redefining what it means to be a person has begun. Again. We may well live to see a society where it is perfectly legal to declare an infant as “unworthy of life.”

    The fatal flaw of every tyrant is that they see the worth of the human being as beginning and ending with the mortal body. Like the Sadducees’ misguided argument, this fantasy dissolves in the light of Christ who in the gospel defines the body not in terms of mortality but of eternity when he says that those who are deemed worthy to attain to the coming age and to the resurrection of the dead … can no longer die, for they are like angels.. they are the children of God because they are the ones who will rise. Society may arrogate to itself the right to manipulate, control, even destroy the human body but they are powerless to define its worth or control its destiny.

    The martyred brothers and their mother from the story in Maccabees knew this, and it is the power behind the hope given in the second reading when St. Paul speaks of the endurance of Christ. This is the power that drives the good to endure, to hold onto the promise of resurrection in the face of a tyrant who promises only death.

    hands-1926414_640We who have inherited this faith must never forget these two lessons from the readings: First, the worth of the human body was not, is not, and never will be ours to decide. God has given us freedom, so we can define and re-define who is and who is not worthy to live, but in the end these are just words; our laws  are meaningless when not based on divine law and their power stops at the same death long since conquered by Christ. Second, silence that allows such deadly evil to go unchallenged is complicity in it and as such is a breakdown of the moral conscience. Even if it seems too powerful, even if it seems that everybody else agrees, even if it hides behind euphemisms such as “mercy killing” or “reproductive rights,” Christ asks us to stand – alone if need be – call evil what it is despite the consequences, and do whatever we can to bring light into the darkness, for as St. Francis of Assisi once taught, all the darkness in the world cannot extinguish the light of a single candle.

  • The Pharisee Within: Thursday of the 30th Week in Ordinary Time

    Romans 8:31b-39; Luke 13:31-35

    In the gospel we heard the Pharisees warn Jesus to leave town because Herod wanted to kill him. That was very nice of them! It leads us to believe that, even though they didn’t think Jesus was the Christ, he was still a fellow Jew; it was only right to see that he came to no harm. It was the brotherly thing to do.

    Unless of course it wasn’t true.

    Call me cynical but I think the Pharisees were fibbing. Why? I have three reasons. First, Luke has nothing good to say about them anywhere else; to them, Jesus was a nuisance to be disposed of. Second, Jesus had just publicly scolded them (Luke 11:37-54); they were very unlikely to be feeling all warm and brotherly toward him. Third, while it’s true that Luke doesn’t have anything good to say about Herod either, he does say that Herod wanted to meet Jesus for a long time, for he had heard about him and had been hoping to see him perform some sign (Luke 23:8).

    But then why would the Pharisees deceive Jesus? Perhaps it was to test his resolve or try and break it. Knowing from their previous interactions that they were no match for him (Luke 6:1-11; 11:37-54), using Herod’s name was a way to threaten Jesus, to frighten him into going away and possibly even abandoning his mission.

    We would naturally condemn the Pharisees for that but before we do, we should look inside ourselves. Ask yourself: Have I ever wanted to do something I knew Jesus would condemn yet made the deliberate choice to do it anyway? Have I ever promised him that I would never do it again only to repeatedly break my word? Do I pray “Thy will be done” but try my best to see that my will is done?

    The truth is, we all have a Pharisee within. At one time or another, in one way or another, we are less than fully honest with our Lord. We say things we don’t mean, make promises we can’t keep, and twist the truth about ourselves, all in a vain attempt to hide what he already knows we are: sinners in dire need of his mercy and healing grace.

    The true wonder is that our Lord knows all this and loves us anyway, even unto death. After all, the gospel concludes with Jesus naming his executioners and it wasn’t Herod, it wasn’t Pilate, it wasn’t any one person. It was Jerusalem. Specifically, it was people who prayed for him, waited for his coming, followed his ministry, and greeted him at the city gates with shouts of Hosanna. These were the same people who shouted, “Crucify him!” Not just people like us. It was us. We have all crucified our Lord with our sins.

    So we are not only the Pharisee; we are Jerusalem.

    prodigal-son-3388599_640The psalmist today sings Save me O Lord in your mercy (Psalm 109:26). The readings are God’s answer to that prayer. In his infinite love and mercy he assures us that no matter how hypocritical we are, how much a Pharisee, or how much we deserve it, we are never alone. God is always true to his word and today his word is that there is nothing – neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature – that can separate us from the love of Jesus Christ our Lord (Romans 8:38-39).

    Praise be to God!

  • Stained Glass Images of God: Friday of the 29th Week of Ordinary Time

    Romans 7:18-25a; Luke 12:54-59

    As a young man I spent several years attending a church that I thought had the most beautiful stained glass windows. I used to love sitting there early in the morning or late in the afternoon, watching how the sunlight made those images so warmly luminescent. I never liked going there at night when most of the lights were out. In the darkness the images appeared so lifeless, dull, and indistinct.

    Those memories came to mind as I thought about today’s readings. Every person conceived in original sin knows firsthand that struggle between light and darkness within ourselves. We have been given both knowledge of the light – what St. Paul calls “the law of God” – and the darkness of concupiscence, or the tendency to do evil – what he calls the “law of sin.” The saints are no different. Stained glass images may depict them as solemn, haloed people in pious postures, but they were flesh and blood just like we are. They felt all the same joys and sorrows and they knew the frustration of feeling trapped in a seemingly endless cycle of knowing the right yet so consistently doing the wrong. It was one of the greatest saints known to us, St. Paul himself, who wrote of this frustration, Miserable one that I am! (Romans 7:24)

    In today’s gospel, Jesus points out why we’re miserable. It is our failure to read the signs of the times and to settle with our opponent. The opponent may be the devil, and it is convenient to blame him, but many times we don’t need his help; we are our own worst enemy. And our enemy knows us very well. When we’re caught up in the darkness of sin and feel its misery, he fools us into thinking that all we need to feel better is more of what made us sick to begin with. This was portrayed perfectly by C.S Lewis in his novel The Lion, the Witch, and the Wardrobe. Remember how Edmund craved the Turkish Delight? He couldn’t eat enough of it yet the more he ate the worse he felt, the more addicted he became, and the easier he was for the witch to manipulate. Our Turkish Delight may be money, power, or control. We think, “If only I can get more, I will be satisfied,” only to find upon getting it that the emptiness we longed to fill is still there, maybe worse than before. Like those stained glass windows in the dead of night we become lifeless, dull, indistinct images of God. Who couldn’t sympathize with St. Paul as he asks, Who will deliver me from this mortal body? (Romans 7:24)

    Of course, he knew the answer for he says, Thanks be to God through Jesus Christ our Lord (Romans 7:25). St. Paul knew that even the darkest night gives way to dawn. What makes a saint a saint is not that they rid themselves of their concupiscence but that they did as Christ taught; they settled the matter on the way. Their repentance set the example for us in three ways. First, they made a firm resolution to turn from the darkness of sin and live in the light of Christ. This happens in Confession when we pray an Act of Contrition, telling God that we are sorry for what we have done not only because we fear his judgment but because our sins have offended him, who is all good and deserving of all our love. Second, the saints amended their lives, which again is obeying the voice of Christ who through St. John the Baptist urged us to show fruits of our repentance (Matthew 3:8). Third, because they knew that they would never in this life be free of concupiscence, the saints spent the rest of their lives cultivating the virtue of hope. They have come to realize once and for all that the redeeming light of Christ is the only sure hope against the ever-looming darkness of sin.

    king-1841529_640That is the image I think of now when I think of saints. Not images set in glass that glow with the sunlight, but people who now and forever glow with the radiance of the one true Light – Christ, the Morning Star who never sets.

    Thanks be to God through Jesus Christ our Lord.

  • Know Jesus, Know Peace: Thursday of the 29th Week in Ordinary Time

    Romans 6:19-23; Luke 12:49-53

    Shopping at a nearby grocery store recently I couldn’t help but notice all the Christmas merchandise on display. When I spotted an ornament that said Peace on Earth I was reminded of Jesus in the readings we will soon hear – the prophet Isaiah speaking of the coming Prince of Peace; angels singing of peace on Earth; Luke telling of the whole world being at peace.

    What a stark contrast to today’s gospel, where Jesus says that he has come not to establish peace but division. We might wonder what happened; isn’t this the same Jesus who blessed peacemakers (Matthew 5:9) and so lovingly bid his disciples peace (John 16:33; John 20:19, 21)?

    Yes, but a bit more depth is called for. It is true that Isaiah called the Messiah the Prince of Peace but he also called him a stumbling block (Isaiah 8:14). At his birth the angels did sing of peace but just days later Simeon called him a sign that would be contradicted (Luke 2:33-34). Jesus did bless the peacemakers but he also said that he came to give sight to the blind and to remove it from those who see (John 9:39). Paul said that Jesus is peace (Ephesians 2:14), but Jesus said he is the peace the world cannot give (John 14:27).

    The world cannot do so because the peace of Christ is not merely the lack of war, it is a fruit of the Spirit; the union of wills binding us to each other and to God. Like all fruit, peace takes time to develop and requires trust, patience, and humility. Still, the reward is worth the wait for this is the peace that brings life in abundance and is why Christ came; to reconcile us to the Father by putting the enmity between us to death on the cross, restoring us to right relationship with the Father.

    Our Lord’s words in the gospel must be understood in this context. When he speaks of fire we should think of his love. As from a single flame come light and heat, so from the heart of Christ come mercy and justice. On all who dwell in the darkness of sin and the shadow of death fall the two sides of true peace: the light of his mercy that shines like the dawn and the healing rays of his justice that purify us like silver in a refiner’s fire. And when he speaks of division we should think of pride, for this is what keeps us separated from God and each other. Pride breeds the shame that keeps us in darkness and away from the penetrating light of Christ, as well as the fear of admitting our faults that keeps us away from the healing grace of Confession.

    In calling out these things Christ identifies the battle that rages within each of us: Remain free of God and enslaved to sin, or be free of sin and enslaved to God. The first leads to discord, the second to peace. The choice of peace seems so obvious but as Paul implies in the first reading it is notoriously difficult. Of the many obstacles, the primary one is ourselves. We are our own worst enemy and daily die the death of a thousand cuts; little things that edge us into the darkness. For example, in our free time when we could say a prayer we choose to surf the internet. When we could pick up the phone and reconcile with a long lost brother, sister, parent, or child, we wait for them to call first. When we could volunteer at the food pantry, homeless shelter, or nursing home, we sit back and watch TV.

    knight-2565957_640To win this combat and know the peace of Christ we need the armor of the virtues; prudence, to discern where our good lies; temperance, to know when we should move on; justice, to understand that the love we give our neighbor and God is the love we owe them; and fortitude, to constantly yield our will to that of Christ, for only his is the love that casts out all fear, not only restoring us to right relationship with the Father, but reconciling us with each other.

    In the end, the choice to fight the battle is ours. Peace on Earth can remain a Christmas slogan or be a lived reality. The first costs nothing, requires nothing, and yields nothing; the second costs all we have, requires all we are, and yields eternal life.

    It comes down to this: No Jesus, no peace; know Jesus, know peace.