This is What it's All About!, the Fourth Sunday of Advent–Year A

My Sisters and Brothers:

Today’s Scriptures remind us “a virgin conceived and bore son, and he was named Emmanuel” (see Isaiah 7:14 and Matthew 1:23).  The Gospel’s reference to the birth of Jesus directly quotes the Prophet Isaiah, and so we believe it was the fulfillment of God’s age-old promise to those waiting with expectant faith.

As we contemplate these scriptural passages, I believe it’s a good idea to ponder the actual situation into which Jesus was born.  Let’s recall Mary and Joseph were very poor and humble, and they hailed from Nazareth, a very small town “in the middle of nowhere.”  Let’s recall the circumstances of Mary’s pregnancy: to those who didn’t know the truth, it would have been “scandalous” (she was found “with child” before marriage and Joseph’s first inclination was to “divorce” her quietly).  Let’s recall that soon after Joseph “took Mary into his home,” they found themselves haplessly journeying to Bethlehem, and there, even though she was about to give birth, were unable to procure a decent place to stay.  Let’s recall the birth of Jesus took place in a filthy stable where animals were kept, and let’s imagine how “shameful” that must have been for his “vagrant” parents.  This child of theirs, who they named Emmanuel, meaning “God is with us,” was born into humility.

Mary and Joseph, the earthly parents of the Son of God, were poor, humble, homeless and voiceless; by all outward appearances, others certainly could have regarded them as despicable and disgraceful individuals, highly unworthy to be parents of one destined to such greatness.  And this is exactly how God the Father in heaven wanted it to be!

      

I believe all of these circumstances “set the stage” for the entire earthly ministry and mission of Jesus.  Think about it: Jesus spent most of his time reaching out to the “lowly” and to those who had no voice; he proclaimed God’s mercy and love to sinners, and to those who were otherwise disenfranchised and marginalized from society; he preached to the arrogant and self-righteous “religious leaders,” and told them they were hypocrites; he said those seeking to be Godlike would have to “become like little children,” or they would not inherit the Kingdom.  This great ministry and mission of Jesus truly began in that little town of Nazareth when “the virgin Mary responded to God’s will and thereby conceived a son.”  Because of this, and from the very first moment of the “incarnation,” we believe God became flesh within the very lives of the lowly, the humble, and the poor.  Jesus even did so until the very end of his earthly ministry, when he was absolutely humiliated by suffering a criminal’s death on a cross.  This Jesus, our Emmanuel, our God with us, has always sought out and identified with those who were and are the most “lowly” and humble among us.  And so, I believe we are called to do the same!

Today, we remember the “virgin who conceived and bore a son,” and we contemplate an earthly mission of Jesus directed toward the “lowly” and the poor.  We believe this was how our God came to live among his people!

Once again, and as faithful children of such a God, let’s commit ourselves to the ministry of forgiveness for sinners, to the work of bringing others out of misery, to the task of feeding the hungry, and to the care of healing the sick and the brokenhearted.  This way, and with our lives, we will always proclaim the Good News of God’s Kingdom to others!  My friends, this is what it’s all about! 

Praise God!  Friar Timothy

 

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Rejoice in the Lord Always, I Say it Again, Rejoice!, the Third Sunday of Advent–Year A

My Sisters and Brothers:

The first words of the traditional “entrance antiphon” proclaimed at Mass on the Third Sunday of Advent are from St. Paul’s Letter to the Philippians.  He wrote: “Rejoice in the Lord always, I say it again, rejoice” (see Philippians 4:4).  In Latin, this translates to “gaudete in Domino semper: iterum dico, gaudete,” and so, based on these words, this Sunday has always been known as “Gaudete Sunday.”

On this day, the traditional liturgical color is rose, hence the unique hue of the Advent wreath’s third candle, as well as the vestments used by the ministers.  The words of St. Paul in the antiphon, and the color rose, are meant to emphasize our heightened sense of JOY during these ebbing days of Advent, and as we come closer to the celebration of Christmas.  This is completely based on the experience of knowing the presence of the Lord is at hand, and this reality causes us to rejoice!  “I say it again, rejoice!”

In today’s first reading, the Prophet Isaiah described the day of the Lord’s coming; he spoke of this same joy when he wrote “in those days the desert and the parched land will exult, the steppe will rejoice and bloom, they will bloom with abundant flowers, and rejoice with joyful song” (see Isaiah 35:1-2a).  And on that day of rejoicing, he also prophesied that “the eyes of the blind would be opened, and the ears of the deaf would be cleared . . . then the lame would leap like stags, and the tongues of mutes would sing” (see verses 5-6a).

These joyful words form a kind of prologue to those of Jesus found in today’s passage from the Gospel of St. Matthew.  In it, the emissaries of John the Baptist questioned Jesus about whom he truly was.  And then echoing the words of Isaiah, Jesus told them: “Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them” (see Matthew 11:4-5).  We can only imagine how overjoyed they must have been upon learning the anticipated day had come, and that Jesus truly was the long awaited Messiah.

Yet because we know “the rest of the story,” surely our joy is even greater than what was experienced by the followers of John the Baptist.  We already know what the Lord has done for us in this life, and what he promised as we now anticipate our own future glory.  We know Jesus worked wonders upon the earth, and we know he came to serve humanity and to raise the lowly to high places!  We know he sacrificed himself completely for us when he died on the cross; we know he rose from the dead; we know he saved us, and we know he promised us joy forever with the Father in heaven.  We also know we share in the mission of Jesus Christ as ambassadors of God’s love on this earth.

Therefore, on this Third Sunday of Advent, and with all of these things in mind, we rejoice again with even more enthusiasm than those disciples of John.  But even more specifically, we rejoice today because we anticipate the second coming of Jesus, and we believe the hour of his return is close at hand!

    

My friends, as we joyfully light the rose-colored candle of our wreath, let’s celebrate with enthusiasm the promised return of Jesus the Lord!  And so today, as we anticipate the finale of Advent, and the coming of Christmas, let’s once more recall St. Paul’s words: “Rejoice in the Lord always!”  Yes, Jesus is coming, so let’s say it again: “REJOICE!”

Praise God!  Friar Timothy

 

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Reform, the Reign of God is at Hand!, the Second Sunday of Advent–Year A

My Sisters and Brothers:

The message and the mission of John the Baptist are always highlighted on both the Second and the Third Sundays of Advent.  As the one chosen to announce the coming of Jesus, John warned the people they would need to change their lives in order to be prepared.  And so he proclaimed: “Reform your lives! The reign of God is at hand!” (see Matthew 3:2). 

John then invited the people to receive very visible and public baptisms of water, but he made it very clear such baptisms were meaningless without true inner conversion.  He therefore told those seeking baptism they would need “to produce good fruit as evidence of their repentance” (see verse eight). 

This admonition was particularly addressed to those Pharisees and Sadducees who had come to him for baptism, but who actually didn’t have genuine faith in their hearts.  As Jesus would later do, John severely criticized such “religious people” who usually piously feigned devotion to God, but in fact had little or no true faith at all.  John sternly rebuked such people as hypocrites, and he called them a “brood of vipers” (see verse seven). 

Anyone could receive baptism, but the truly reformed would demonstrate their faith by the manner in which they lived their lives.  The others, John very grimly proclaimed, would be “burned with unquenchable fire” (see verse twelve).  As we once again journey through the season of Advent, and this renewed time of preparation, it might be wise for us to give special attention to these warnings!

And so, with the admonitions of John the Baptist in mind, we may wish to ask ourselves the following questions:  (1) Does the Scriptural call to authenticity give us reason to be repentant during this season of Advent?  (2)  Do we have “external religion,” like many of the Pharisees and Sadducees, but little or no internal faith?  (3)  Do our “religious actions” come from our hearts, and are they truly meaningful?  (4)  Do we come to church every Sunday, profess ourselves to be Christians, but actually fail to practice true love for others, especially for those who are “different?”  (5)  Do we publicly pray the Our Father, but privately refuse to forgive the faults of those who have wronged us?  (6)  Do we tell others we are Christians, but then fail to live as true disciples of Jesus?  Of course, this is not an exhaustive list, as I’m sure each of us could come up with many more related questions.  So then, let’s do just that as we seek to ready ourselves for the coming of the Lord; let’s realistically examine our consciences during this sacred time of renewal and preparation!

 

As we continue to reform our lives and to prepare for the coming of God’s reign, let’s once again heed the words of John the Baptist.  Let’s make any necessary changes in our lives, and let’s make ourselves completely ready for that “New Day” when “old and malevolent ways of doing things and of being” will forever pass away.  Unlike those hypocritical “religious people” of old, such as many of those Pharisees and the Sadducees, may we always strive to have genuine faith in our hearts! 

And as those who have been baptized in the name of the Father, and of the Son, and of the Holy Spirit, may our visible and public acts of devotion always be authentic reflections of who we truly are!  My friends, the reign of God is at hand.  Let’s live accordingly! 

Praise God!  Friar Timothy

 

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Are We Truly Ready?, the First Sunday of Advent–Year A

My Sisters and Brothers:

It’s hard to believe another liturgical year has come to an end, and a new one now begins.  As with every year on the First Sunday of Advent, and on the days to come, we are challenged by our Scriptures to contemplate the coming of a “New Day.”  We believe when that day comes “the old and malevolent ways of doing things and of being” will have passed away.  We trust that day will also mark the final and definitive coming of Jesus, the triumph of all truth and goodness, and the end of earthly existence as we know it.

The Prophet Isaiah, pondering such a future day, wrote the following: “In days to come . . . they shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again” (see Isaiah 1:2a-4b).  This is exactly what we long for as people of faith, and at the same time we’re painfully aware such a day has yet to come.  We need only to read the newspaper, to watch the television, or to follow an internet feed to know this to be true. 

Christians therefore understand Advent as more than simply a season for cheerful gatherings, colorful decorating, gleeful shopping, and joyful preparing for the festivities of Christmas.  For us, this is also a time and an opportunity to reflect and to prepare spiritually for the day when all evil will be conquered, and when the fullness of the presence of God will decisively infuse and conquer everything on earth. 

During these days, we are called to examine our personal and communal lives, and if necessary, to change any attitudes and/or behaviors that are contrary to the hopeful words and vision of Isaiah.  We have this in mind as we begin another Advent, and as we once again pray fervently for the “Second Coming” of Jesus!  During this season, we therefore ask ourselves: “Are we ready for that day?”

Jesus challenged his disciples in the Gospel to have such a spirit and desire to be ready when he said to them: “Stay awake!  Be prepared, for at an hour you do not expect, the Son of Man will come” (Matthew 24:42b,44b).  This very same challenge, with a great sense of urgency, was spoken by St. Paul when he wrote: “Brothers and sisters: You know the time; it is the hour now for you to awake from sleep . . . for our salvation is nearer now than when we first believed; the night is advanced, the day is at hand” (Romans 13:11-12a).  And so, these are our more important focuses during this wonderful liturgical season of Advent as we once again prepare ourselves for that “New Day” when the Lord Jesus will come again!

My friends, let’s not lose our Advent focus!  During this time, let’s have a great time with all our cheerful gatherings, our colorful decorating, our gleeful shopping trips, and our joyful preparing for the festivities of Christmas.  But let’s not forget the message of our Christian faith, and our longing and readying for the day when the Lord Jesus will come again. 

On that day, we believe the words of the Prophet Isaiah will triumph victoriously, and those “old and malevolent ways of doing things and of being” will be forever vanquished.  And what a day of rejoicing it will be . . .  And so today, and during this Advent season, and as we anticipate that future day, let’s ask ourselves again: Are we truly ready?

 

Praise God!  Friar Timothy

 

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Jesus, Remember Me When You Come Into Your Kingdom, the Solemnity of Our Lord Jesus Christ, King of the Universe–Year C

My Sisters and Brothers:

Today we celebrate the Solemnity of Our Lord Jesus Christ, King of the Universe.  On this unique Feast Day of the Church, we are invited to reflect upon our understanding of who Jesus is as our “Savior,” as our “King,” and as our “Messiah.” 

Echoing today’s Gospel, I believe this day can inspire us to pray together: “Lord Jesus, remember us when you come into your kingdom!” And with faith that transcends the “wisdom of the world,” we must actually do this with the “foolishness” of the crucifixion of Jesus as our reference point!  For those of us who believe in the power of the Cross, we once again renew our commitment to Jesus as Lord and Savior, Messiah and King!

According to all of the Gospel narratives, Jesus’ humiliating death on the cross also included the indignity of being mocked by a lot of very worldly people–some of whom even claimed to be “religious.”  These included rulers, chief priests, scribes, Pharisees, soldiers and the crowds of hostile onlookers (see Matthew 27:24-55, Mark 15:1-47, Luke 23:1-56 and John 19:1-42).  In each account, these people rebuked any notion of Jesus as “Messiah,” and so they scornfully laughed at him, and they faithlessly exclaimed him to be “the King of the Jews.”  And without an understanding of the true meaning of his “kingship,” nor of his identity as “Messiah,” they contemptuously challenged him “to save himself as he had saved others.”  After all, the religious leaders had claimed the “king” and the “Messiah” would come to save his people, hadn’t they?  At least it’s what they thought as people guided by those trapped in “false religions” and who were also schooled in the “wisdom of the world.”

 

The Gospels also tell us thieves were crucified alongside of Jesus, and even they jeered at him (see Mt 27:44, Mk 15:32 and Lk 23:39).  According to Luke’s version (read at today’s Mass), one of the thieves “reviled Jesus” and said to him: “Are you not the Messiah?  Save yourself and us” (see verse 39).  But the second thief in Luke’s account, the “repentant thief” whose name tradition tells us was Dismas, instead professed his faith in Jesus as he proclaimed: “Jesus, you have done nothing criminal . . . please remember me when you come into your kingdom!” (cf. verses 41 and 42).   

Dismas’ remarkable profession of faith, so poignantly made even in his own darkest hour, gave testimony to the actual saving power and to the purpose of Jesus’ death on the cross.  In fact, he had come to save his people, especially those who were the worst of “sinners.”  And so, from the cross, even as he was being mocked as a powerless “king” by the unbelievers, Jesus in fact “saved” Dismas, a true believer! 

This reality reminds us we too need to acknowledge and accept who Jesus truly is as our crucified “king” and “Messiah”; like Dismas, we need to repent from our own personal sinfulness, and to profess our faith in the promise of everlasting life!  In this way, and even though it seems foolish to the worldly, who will mock the apparent folly of Jesus upon the cross, we who are also “sinners,” are also “saved.”

On this Solemnity of Our Lord Jesus Christ, King of the Universe, and with the power of the Cross in mind, let’s once again profess our faith in Jesus as our Lord and Savior, our Messiah and our King! 

Unfortunately, and like those crowds at Calvary, the people of this world will never understand our faith, and they will mock it and even remind us of the apparent failure of the crucified Jesus.  But like Dismas the “repentant thief,” we believe and we profess our faith in Jesus, and we know the saving power of that Cross!  And so, with him we then pray “Lord Jesus, remember us when you come into your kingdom!”  

Today, let’s encourage each other with this message of our faith! 

Praise God!  Friar Timothy

 

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Truth, Goodness, and what is Right, will Ultimately Prevail, the Thirty-third Sunday in Ordinary Time–Year C

My Sisters and Brothers:

The teachings of Jesus found in today’s Gospel were given to his followers just days before he himself was arrested, and then eventually put to death on a cross by his enemies.  He took the opportunity to warn his followers about the “end-times” and the tribulations they too would have to endure (see Luke 21:5-19).  I’m sure you would agree many of his words were rather ominous; he said: “Your adversaries will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name . . . you will even be handed over by parents, brothers, sisters, relatives, and friends, and they will put some of you to death . . . you will be hated by all because of my name” (see verses 12, 16, and 17).  Perhaps alluding to his future victory over suffering and death, and his own triumphal resurrection from the dead, he also encouraged his disciples with the words “but not a hair on your head will be destroyed . . . and by your perseverance you will secure your lives” (see verses 18 and 19).

Although we can expect struggles and sacrifices in our Christian lives, fortunately, most of us will never face any of the extreme types of trials and/or betrayals foretold by Jesus’ dire words.  Surely all of us desire instead to experience Divine care and the security promised by his more hopeful words!  But today, the message is we should be ready and prepared for any possible trial, big or small!  Jesus promises strength for those who endure any tribulations because of his name, and this gives us great hope!

 

In our own time, we don’t need to look far to recognize who our adversaries might be.  I believe our recent experience as citizens struggling through an often bitter and rancorous political campaign might demonstrate this well.  If you were like me, then you might have found yourself involved in spirited debates with others who didn’t share your particular points of view about this or that candidate or ballot questions.  Sometimes the rancor might even have been “ugly!”  And if political positions were also based on deeply held religious convictions, then probably they were even more passionately expressed! 

We all know how painful it is when we’ve had serious political disagreements with people for whom we’ve otherwise had great respect and admiration (especially when they are our “parents, brothers, sisters, relatives, and friends”).  While this doesn’t exactly parallel what Jesus was talking about in the Gospel today (i.e., the “end-times” and persecutions), it might at least give us a frame of reference as we ponder our recent political season.  This might then bring us some consolation and peace.

 

Jesus bluntly promised his followers there would be tribulations, but he also told them “not to worry” because God would protect them (even the hairs on their heads).  Let’s not forget Jesus was disrespected by those who should have known better; he was mocked, arrested, dealt cruel punishments, and then was hung on a cross until he died.  These things were done by people who were out of touch with what was “Godly.”   But when all seemed most hopeless, it was just then Jesus’s power was in fact most victorious! 

Our Christian faith promises us a share in Jesus’ triumphal resurrection from death to new life; I believe we can claim this even today, even in the face of any personal, communal or societal setbacks. 

My friends, we need not despair!  The Lord will always have the last word, and so let’s be confident that truth, goodness, and what is right, will ultimately prevail!  Please, let’s encourage each other with this message of faith! 

Praise God!  Friar Timothy

 

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By His Cross and Resurrection, He has Set Us Free, the Thirty-second Sunday in Ordinary Time–Year C

My Sisters and Brothers:

In the prayers of the Mass, we proclaim and profess “Save us Savior of the World, for by your Cross and Resurrection, you have set us free!”  We call this “the Mystery of Faith,” and as baptized Christians, we believe freedom from sin, salvation, resurrection, and unending life, are promised to us by our faith.  These concepts help us to understand who we are as children of God, they guide our paths through our present lives, they give us abiding hope, and they’re great consolations for those who mourn the passing of loved ones.  Today’s Scripture readings give us reason to reflect on these fundamental Christian ideas, and they challenge us to know who we are from eternal perspectives!

The Old Testament “martyrdom of a Maccabean mother and her seven sons,” only partially narrated in today’s first reading, happened nearly two-hundred years before the birth of Jesus (see 2 Maccabees 7:1-2, 9-14).  At the time, faithful Jews who lived in and near Jerusalem were persecuted and martyred by the evil pagan ruler Antiochus IV Epiphanes and his cohorts.  As they were about to die at the hands of their tormentors, the mother and her sons fearlessly testified to their belief in the resurrection of the dead; these testimonies gave them courage to face their deaths with the hope of new lives that would never end.

The professions of faith of the Maccabean mother and her sons speak to the theme of today’s Gospel, in which Jesus taught about the resurrection of the dead (see Luke 20:34-35).  As with the new realities and eternal lives expected by the Maccabees, Jesus assured his followers their heavenly existence would also be very much different from those experienced in the flesh.  Jesus promised salvation and an eternal life of complete and total happiness in the presence of God the ever-loving Father.  He clearly proclaimed a life after death to be enjoyed with those loved and cherished in the here-and-now (such as family members and dear friends), but that would be passionately focused completely on God, and free of any earthly limitations (such as the worldly needs to have possessions, or to be contractually bound to husbands or wives).

 

Teachings about salvation, resurrection, and eternal life are often at the top of my thoughts as I celebrate baptisms and funerals, the two “bookends” of most Christian lives!  In fact, I always get a little choked up when, after baptizing a newborn baby and presenting the child’s family with a lighted candle, I speak the words “this light is entrusted to you to be kept burning brightly . . . when the Lord comes, may you go out to meet him with all the saints in the heavenly kingdom.”  Similar words get me a bit “verklempt” during funeral rituals when I pray “merciful Lord, turn toward us, and listen to our prayers: open the gates of paradise to your servant and help us who remain to comfort one another with assurances of faith, until we all meet in Christ and are with you and with our dear loved one forever.”  The hope of resurrection permeates our journey of life, from beginning to end!

“The Mystery of Faith” assures us Jesus “saves us as the Savior of the World, and by his cross and resurrection, has set us free!”  As we contemplate the salvation, resurrection, and eternal life promised by our baptismal faith, let’s fear no evil, nor worry about any human limitations we might face while walking the paths of our present lives. 

My friends, keeping our eyes focused on the promise of eternal life, let’s be confident Jesus saves us and has come to set us free!

Praise God!  Friar Timothy

 

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To Save What Was Lost, the Thirty-first Sunday in Ordinary Time–Year C

My Sisters and Brothers:

Today’s first reading proclaims “the Lord . . . has mercy on all . . . and he loves all things that are, and loathes nothing he has made . . . he spares all things, because they are his; the Lord is the lover of souls” (cf. Wisdom 11:22-12:2).  The merciful actions and words of Jesus always promoted this kind of Old Testament wisdom.  And this is clearly demonstrated in today’s Gospel, when “to save what was lost” Jesus lovingly encountered and showed great mercy to Zacchaeus the tax collector and “sinner” (see Luke 19:1-10).

 

A reflection on these Scriptures may compel us to think about those who’ve been estranged from us.  And so with this in mind, I’d suggest we consider two different categories of such people. 

The first types would be those who’ve caused us any kind of great harm and/or emotional pain; this might include those who’ve abused their power over us, who probably were very “toxic” in our lives, and whom we’ve wisely decided to keep at a prudent distance (the case of a recovering battered spouse comes to my mind).  I don’t believe the Scriptures would anywhere suggest we “forgive and forget” such “toxic” people and their behaviors (perhaps we could “forgive, and remember” but that’s the subject of another essay!). 

The second types of estranged people we might consider are those who’ve posed no real danger and/or harm to us at all, but whom we’ve disdained only because they’ve been “different”; this might include those we’ve harshly judged because of their dissimilar lifestyles, their differing political, social or religious views, their unique ethnic and cultural identities, their stated sexual preferences, and/or because of anything else perceived as obstacles between “us” and “them.”  Let’s be honest: If we’ve decided to shut out such people from our personal and communal lives, isn’t it also true we’ve treated them as insignificant, unimportant, and not worthy of our attention?  Isn’t it true we’ve probably assumed God would do the same with them as well? 

In contrast to such attitudes we might have about these “second types of estranged people,” I think today’s Scriptures specifically challenge us never to distance ourselves from them.  And even more, they admonish us always to respect and to hope for good fellowship with them, and when this happens, great experiences of reconciliation and unity may replace otherwise estranged relationships.  By his example, I believe Jesus clearly desires us to be “Godly” in the way we lovingly encounter and show mercy to others, especially those who are “different.”  

Everyone believed the tax collector Zacchaeus was a terrible “sinner,” and not worthy of Jesus’ attention.  Everyone expected Jesus to ignore and to reject him.  After all, because of who he was, people thought Zacchaeus couldn’t possibly be loved or accepted by God.  But they were wrong.  Jesus not only wanted to talk to him, he also wanted to visit his house and to stay with him; he wanted Zacchaeus to be reconciled to the community.  As he proclaimed his mission to search out, and to save those who were “lost,”

Jesus affirmed Zacchaeus as a child of God.  By this, he clearly demonstrated his desire to associate with those otherwise thought to be insignificant, unimportant, and not worthy of the attention of so-called “good-and-holy religious people.”  He invites us to do exactly the same.

 

“The Lord . . . has mercy on all . . . and he loves all things that are, and loathes nothing he has made . . . he spares all things, because they are his; the Lord is the lover of souls.”  And so, how do we personally and communally react to those who are “different?”  Do we exclude “non-toxic” people from our lives?  Do we disdain and marginalize those who, because of who they are, have become easy targets of our harsh judgments?  Or like Jesus, are we willing to reach out with kindness, love, and even mercy toward such people? 

My friends, let’s choose to be instruments of God’s presence in this world, and do just that! 

Praise God!  Friar Timothy

 

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O God, Be Merciful to Me, a Sinner, the Thirtieth Sunday in Ordinary Time–Year C

My Sisters and Brothers:

In today’s reading from the Book of Sirach, we find the words “the prayer of the lowly pierces the clouds” (see chapter 35, verse 21a).  What a wonderful lead-in to the Gospel’s Parable of the Pharisee and the Publican in which the tax collector prays the words “O God, be merciful to me a sinner” (see Luke 18:9-14). 

I love the message of these Scriptures!  They invite us to be humble, and they remind us of the great mercy of God.  And I believe they also speak of a Father in heaven who loves each of us more than we can ever possibly imagine!

Whenever I read today’s parable, I’m compelled to examine my conscience as I ask myself which of the two characters I can more identify. Perhaps it moves you to a similar reflection. We might then contemplate the following questions: Are we like the Pharisee who prided himself on his faith and good works, and who even claimed to be more worthy of God’s love than those who were simple and very humble? Or are we like the tax collector who recognized all of his failures, had fear in the temple, and while not daring to raise his eyes to heaven, begged for God’s mercy?

 

Perhaps each one of us can recall moments when we could have identified with either of these scriptural characters.  At times, like the Pharisee, we may have been filled with “spiritual pride” and may have been arrogantly and overly confident about our “religious selves.”  As such, we may have been tempted to exaggerate the importance of our pious practices, and this actually may have been detrimental to our otherwise faithful hearts.  Or worse, we may have thought ourselves better than others, especially those who are marginalized, and holding such people in contempt, we may have unkindly judged and/or condemned them as “sinners” and unworthy of our respect.  In contrast, and like the tax collector, we may have had moments when we doubted God’s mercy, and have been too unsure about our worthiness to speak to God in prayer.  We may have thought our weaknesses, and the “sins” of our lives, have overwhelmed any hope of our being loved by God.  With such thinking, and like the tax collector, we may have felt isolated from the community, and consequently we may have “kept a distance from God, and then not dared to raise our eyes to heaven.”

Today, the clear message is God has far more respect and mercy toward those who humble themselves than for those who do not.  With this in mind, it’s always good to remember those words “the prayers of the lowly pierce the clouds!”  And so we must not in any way be like the Pharisee, but in fact more like the meek and repentant tax collector! 

Let’s then humble ourselves and approach our compassionate God with repentant hearts; we are assured by the Scriptures we will then know that our Father in heaven loves each one of us more than we can ever possibly imagine!  As children so regarded and so loved, may we never consider ourselves better than our fellow human beings, especially those thought to be the greatest of sinners, and/or those whose life struggles are more than we can ever understand. 

Let’s always remember that mercy is shown to those who show mercy.  Amen! 

Praise God!  Friar Timothy

 

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Our Work in Pursuit of Justice, the Twenty-ninth Sunday in Ordinary Time–Year C

My Sisters and Brothers:

In today’s Scriptures, we are told of upright individuals who unrelentingly and successfully pursued noble and just causes against the evil of oppression and injustice.  The Book of Exodus gave us an account of a battle between the Israelites and the forces of Amalek.  We’re told Moses stood upon a nearby hill, and with the help of his companions, held high his arms and his staff, and was able to empower his people who pushed back the enemy forces (see Exodus 17:8-13).  In the Gospel, Jesus offered a parable in which we were told of an “unjust judge” and a “persistent widow.”  Until she was satisfied, the widow tirelessly sought justice from the unscrupulous judge, who then because of her persistence eventually rendered a decision in her favor (see Luke 18:1-8). 

These Scriptural accounts have much to say about the unending confidence of prayerful, spiritual, and God-fearing people.  I believe they also indicate such faith-based people must never give up in their pursuit of true justice, especially for those who otherwise suffer from any kind of oppression.

It’s obvious Amalek and the “unjust judge” were Godless individuals who desired to abuse their power to the detriment of others.  Amalek unjustly wanted to defeat the goodness of God and his people on the battlefield.  If he had been victorious, surely he would have destroyed Moses (and his companions), and would have brutally ended the Israelites’ journey toward the Promised Land.  The judge described by Jesus, as one “who didn’t fear God, and who didn’t respect any human being,” similarly had no desire to achieve true justice for his fellow human beings. In fact, the judge’s first preference was to ignore the needs of the poor widow and the justice she demanded.

Can’t it be said we have been delighted by these Scriptural reports telling us the evil intentions of Amalek and the “unjust judge” were ultimately defeated?  Today’s Scriptures therefore teach us to have confidence we too will ultimately find true justice where once there might have been evil threats of power-abuse, injustice and oppression.

The unfortunate reality is that we continue to know of individuals, communities, ecclesiastical structures, corporations, systems, and even countries, which oppress and abuse those under their control.  We know of systemic problems manifesting themselves in our own communities, in our country, and certainly throughout the world; we know these to be the cause of gross injustices, harm, and oppression for many people.  We hear about rich countries subjugating poor countries, about multinational corporations quashing the successes of much smaller companies and individual entrepreneurs, about the wealthy failing to help the poor, about ethnic and racial groups discriminating against others, about “the powerful” of any type (even some within ecclesiastical hierarchies and “faith communities”) unjustly subduing “the powerless” under their control, and etcetera, etcetera.  But let’s not be discouraged in the face of all of this! 

Acknowledging all that’s noted above, I believe we must understand our work in pursuit of justice will always be part of our common Christian identity; we must be unrelenting as we embrace this responsibility toward others.  And so, as with Moses (along with his companions) and the persistent widow, we are called to remain steadfast when we challenge and overturn unjust systems, traditions, attitudes, behaviors and actions! 

As faith-filled people, who always strive in pursuit of true justice for all, may we always have confidence in the victory God promises to us!  My friends, let’s encourage each other with the message of today’s Scriptures!

Praise God!  Friar Timothy

 

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Naaman and the Samaritan: More Faith Outside the Community than Within, the Twenty-eighth Sunday in Ordinary Time–Year C

"Jesus with the one leper Who Returned to Give Thanks" by William Brassey Hole.

My Sisters and Brothers:

Today’s Scriptures remarkably highlight two individuals: Naaman the Syrian is featured in the reading from the Old Testament, and a Samaritan is singled-out and praised by Jesus in the Gospel.  In one way or another, both men demonstrated great faith in God, and were consequently cured of the terrible disease of leprosy; because they also expressed tremendous gratitude to God for what had been done for them, both were then held in great esteem.

After his cure, Naaman “returned with his whole retinue to Elisha and said ‘now I know there is no God in all the earth, except in Israel’ and ‘I will no longer offer holocausts or sacrifice to any other god except to the Lord’” (see 2 Kings 5:14-17,19).  The Samaritan, one among ten lepers who had cried out to Jesus for pity, was also “the only one to return to him, as he glorified God in a loud voice, and fell at the Lord’s feet expressing thanks” (see Luke 17:11-19).  The two cured and very grateful men were respectfully sent back into their lives with offerings of peace and grace; Elisha said to Naaman “go in peace,” and Jesus exclaimed to the Samaritan “stand up and go, your faith has saved you!”

While these accounts encourage us to imitate the faith and gratitude of Naaman and the Samaritan, what’s especially noteworthy is both men were “foreigners,” and so neither were born into the community of God’s Chosen People.  In contrast, “the other nine” also cured by Jesus in the Gospel weren’t “foreigners,” and thus were poignantly criticized for not showing similar faith and/or gratitude. 

Syrians and Samaritans were thought not to have true faith, and for any one of them to be cured by God, and then to have shown gratitude for it, would have been surprising news in both Old and New Testament times.  What’s made clear to us by these two stories is that people “outside of the faith community” might actually have more faith than those within it.  They also admonish all people of faith to offer their heartfelt thanks to God for all that’s been done for them.

As I reflected on these stories, I was compelled to ponder those “foreigners” of our own time who are thought to be “outside of the faith community,” and against whom today’s metaphorical “chosen people” might harbor resentments and/or feelings of condemnation.

We might ask, “who are the excluded, the lowly, the marginalized, the ostracized, the outcasts, the outsiders, and/or the rejected in our own time, place, and church?”  And “assuming we are ‘on the inside,’ against whom do we willingly discriminate, and/or shut-out of our personal and communal lives because we self-righteously believe ourselves to be superior?”  Furthermore, “if there are people we’ve treated or judged as such, how might we immediately change our attitudes and behaviors toward them?”

It’s possible our answers to these questions might make us uncomfortable, and perhaps even cause us some confusion, but I think it’s wise for us to be honest with ourselves.  A good reflection on the moral of today’s readings might help us do that well!

Just as in today’s Scriptures, may the “Naamans” and “Samaritans” (i.e., the “foreigners” of our own day), teach us a thing or two about being charitable, compassionate, forgiving, merciful, nonjudgmental, objective, open-minded, and patient! Then, we might even find ourselves surprised when the genuine goodness and faith of “an outcast” actually inspires us, and also causes us to give thanks to our ever-loving God!

Praise God!  Friar Timothy

 

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“True Faith” and “Religious Worship,” the Twenty-seventh Sunday in Ordinary Time–Year C

My Sisters and Brothers:

Today, I believe the Scriptures challenge us to evaluate the “true depths” and the “daily consequences” of our “faith.”  I believe they also indirectly invite us to reflect on how our forms of “religious worship” relate to that faith. 

In the first reading, from the Book of the Prophet Habakkuk, we heard the words “the just one, because of his faith, shall live” (see Hab 2:4a).  In the second reading, Paul admonished his disciple Timothy “to stir into flame the gift of God he received . . . with the help of the Holy Spirit . . . and to have faith and love in Christ Jesus” (cf. 2 Timothy 1:6-8, 13-14).  According to the Gospel, Jesus’ disciples pleaded with him to “increase their faith” (see Luke 17:5-10).  And so as we contemplate these passages we may desire to ask the questions “what is true faith, how do we worship God, and how does our faith impact our daily lives?”

With these questions in mind, I think we should first contemplate the relationship between “true faith” and “religious worship.”  Some mistakenly believe these two things are one and the same.  Jesus however taught his disciples “true faith” existed in those who hoped for eternal life, and who “loved the Lord their God with all their hearts, beings, strengths and minds, and their neighbors as themselves” (cf. Luke 10:27).  I believe acts of “religious worship” then are those “earthly” rituals we use to show reverence and homage to a “heavenly” God we cannot yet fully comprehend.

Unfortunately, it’s also true such rituals can be “performed” by people who really have no faith at all.  There are numerous examples attesting to this kind of behavior found in both the Old and the New Testaments.  Jesus himself addressed such when, criticizing the Pharisees, he quoted Isaiah saying “this people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts” (cf., Mark 7:5-8).  Those Pharisees knew very well how to put on a show of “religious worship,” while they really possessed nothing other than pretentious or false displays of “faith.”

Even in our own time, I believe there are people within the “Christian” community who unfortunately engage in “religious worship” that’s actually devoid of “true faith.”  And if “religious worship” doesn’t really express “true faith,” then it’s spiritually meaningless, and may effectively encourage various forms of subtle idolatry. 

In such cases, its adherents may then instead actually “worship” the “idols” of money, of materialism, of religious traditions, and of church institutions and/or of buildings (not that these things, used properly, don’t genuinely benefit us!).  Worse still, would be idolatry towards modern day Pharisees who abuse their power and who instill false senses of security and purpose in the lives of the powerless (these are the same pharisaical people who harm the vulnerable and who are quick to condemn others who don’t ‘fall in line’ with their ideologies). 

I believe these kinds of things happen when otherwise “religious” people replace their passion for God, and Godly things, with the likes of things just mentioned.  Of course I hope and pray I’m not describing any of us!

So then assuming we are people who have “true faith,” how must it impact our daily lives?  I believe if we truly commit ourselves to love of God and neighbor, then as the disciples of Jesus we will always want to pray for an “increase of faith.”  Our lifelong passion will therefore involve not simply and only our forms of “religious worship,” but more importantly our continuous desire to grow as genuine people of faith; we will then never cease to put into concrete action our love for God and our neighbor.  Our faith will not be something we merely profess with our lips, and certainly at no time will we “worship idols” that take us away from “true faith.” 

My friends, may we always and honestly seek to evaluate the “true depths” and the “daily consequences” of our “faith.”  And as we put it into practice, may we never waver in the way we love and serve God and others!

Praise God!  Friar Timothy

 

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Not even Slightly "Made Ill" by the Misfortunes of Others, the Twenty-sixth Sunday in Ordinary Time–Year C

My Sisters and Brothers:

     Today’s Scriptures clearly warn “the wealthy” there will be consequences if they remain complacent while others are suffering. And so they instruct Godly people to work for the well-being of others, and to do so especially for those who are most needy. These Scriptures may prompt us to reflect on our own “wealth,” and our willingness (or not) to serve others with whatever time, treasures, and/or talents we might have.

     The Prophet Amos absolutely condemned those who were concerned only for themselves. He specifically criticized those who lived in luxury and who ignored the plight of the downtrodden. He said such people “anointed themselves with expensive oils, listened to frivolous music of harps, feasted on the finest of the lambs and calves, consumed vast amounts of wine, stretched comfortably on soft couches, slept on fancy beds inlaid with ivory, and all the while were not even slightly ‘made ill’ by the misfortunes of others” (cf. Amos 6:1a, 4-7).

     Jesus used the “Parable of the Rich Man and Lazarus” in order to preach a similar lesson. He spoke of “a lavishly dressed rich man who dined sumptuously each day, and who would deny even scraps from his table to Lazarus, a sore-covered, poor and hungry man who laid outside his door” (cf. Luke 16:19-31).

     The Prophet Amos proclaimed such people would be “the first to go into exile,” while Jesus indicated they would be sent “to the netherworld, where they would forever suffer torment.” In each account, it’s clear those criticized were very selfish and had miserably failed to help those in need.

     I believe the temptation to such complacency wouldn’t have been limited only to people who had great material wealth. The obligation to care for the needs of others, especially for the most needy, has always been required of all God’s children, no matter how rich or poor they have been. Maybe this is true now more than ever!

    For us, the clear message of today’s Scriptures is that none of us should become so complacent, and so distracted by our own needs and wants, that we fail to care for those who are less fortunate. This doesn’t mean we’re necessarily called to imitate St. Francis of Assisi and other saints who gave away all their possessions in order to serve the poor for the rest of their lives. It also doesn’t mean we risk eternal damnation if we discern we need not give a few coins to a particular homeless person begging on a corner. But I believe it does mean we are called, in whatever ways we can, to use our time, our treasures and our talents in order to serve those who are less fortunate than ourselves.

     Those criticized in today’s Scriptures weren’t simply faulted because they were wealthy and had enjoyed material benefits during their lives. They were condemned because they cared only for themselves, and they were complacently unable and/or unwilling to do anything about the plight of the poor and needy who lived right alongside of them. They were “not even slightly ‘made ill’ by the misfortunes of others.” And so they found themselves “first to go into exile,” and sent “to the netherworld, where they would forever suffer torment.”

     May it not be so with us! Instead, may we enthusiastically share whatever “wealth” we have–that is, our time, our treasures, and/or our talents–in order to serve those among us who are most in need! My friends, let’s encourage each other with this message!

Praise God!  Friar Timothy

 

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The Children of this World, and the Children of the Light, the Twenty-fifth Sunday in Ordinary Time–Year C

My Sisters and Brothers:

In today’s Gospel, Jesus actually invites us to learn a lesson from those who are solely motivated by the “things of the world.”  And so we are presented with the “Parable of the Dishonest Steward” in which Jesus tells his followers they “cannot serve both God and mammon” (see Luke 16:1-13).

Usually when Jesus used parables and spoke of “masters,” “owners,” “rulers,” or “lords,” he was metaphorically speaking about God the Father.  The “stewards,” the “servants,” the “slaves,” and the “hired workers” were most often likened to those who were supposed to be his faithful disciples.  With this in mind, we might find ourselves confused by today’s parable. After all, the steward had squandered his master’s property, and then he seemed to cheat him of what others had owed him.  About this, Jesus said “the master commended that dishonest steward for acting prudently.”  Huh?

 

In order to interpret the parable, it’s helpful to understand standard commercial practices of that time.  In those days, when a servant went about collecting his master’s debts, and in order to enrich himself, he usually would have charged the debtors excessive additional fees.  This was a common practice, and everyone from the master to the debtor expected it to be done.  Those who listened to Jesus tell this story would have known the “dishonest steward” had shrewdly eliminated those additional fees in order to simply charge the debtors what was due to the master alone.  Doing thus, the steward would have ingratiated himself to those debtors from whom he hoped to find favor in the future. From a “worldly perspective,” this would have been very wise “business as usual,” but from a “spiritual perspective” the steward’s conniving would have served no purpose at all!  Jesus’ point was that his disciples needed to be just as intent on spiritual things as worldly people were on theirs.  He also made it clear his disciples would be held to “other worldly” and eternal standards.

I believe the central statement of this parable then is found in Jesus’ words “the children of this world are more prudent in dealing with their own generation than are the children of light” (see verse 8b).  This actually was an admonition for those “children of the light.”  Jesus desired to make a distinction, while drawing a kind of parallel, between worldly and spiritual ways of doing things.  In a sense then, Jesus taught that spiritual people must similarly have determined goals, but as “the children of the light,” must always keep their eyes focused on things eternal.  This is why Jesus proclaimed “no servant can serve two masters . . . because he or she will either hate one and love the other, or be devoted to one and despise the other . . . he or she cannot serve both God and mammon” (see verse 13).

     

Therefore my friends let us not neglect the “things of the world” for which we must be responsible; at the same time, may we always keep our focus on spiritual realities and things eternal.  And serving God in this life, may we never limit ourselves to “worldly perspectives and to business as usual!”

Praise God!  Friar Timothy

 

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The Lost Sheep, the Lost Coin, and the Lost Son, the Twenty-fourth Sunday in Ordinary Time–Year C

My Sisters and Brothers:

I love the parables of the “Lost Sheep,” the “Lost Coin,” and the “Lost Son,” told by Jesus in today’s Gospel.  They make bold proclamations about the great love God the Father has for all his children, and even and especially for those who are “lost.” 

It’s no coincidence Jesus specifically addressed these parables to the Pharisees and to the Teachers of the Law.  They had observed “tax collectors, and other outcasts, drawing near to listen to him,” and then had arrogantly and self-righteously complained “he had welcomed sinners and had eaten with them” (cf. Luke 15:1-2).  But responding to them, and in these parables, Jesus makes it clear the lost cannot be found without a loving and passionate desire for their recovery.

As we contemplate this exchange between Jesus and those so-called “religious leaders,” the difference between the way they each regarded and treated “sinners” is obvious.  Jesus had invited the tax collectors and other outcasts “to draw near to him,” because he openly accepted them with the great love of the Father, and he treated them with tremendous dignity and respect.  Jesus enthusiastically sought them out, much like someone who would passionately search for a lost sheep, a lost coin, or a lost child. 

In contrast, the “religious leaders” simply condemned such people; they treated them with contempt, and advocated the shunning and ostracizing of them from the community.  Unlike Jesus, they certainly had no desire to seek out and “to find” the tax collectors, the sinners, nor any other types of outcasts.  Jesus’ disposition toward “sinners” is completely different from theirs!  And we are called to put God’s love into action in precisely the same way!

Reflecting on the message of today’s parables, we might recall how we ourselves have felt when we’ve lost things we’ve greatly treasured.  We know how passionate we might have been when earnestly searching for them.  We know how very disturbing it was when we’ve been unable to find them, and how disheartening it was when their recovery seemed impossible.  If you’re like me, then you know what it was like to fret and to waste a lot of time wondering what happened to whatever had been lost.  And then, if you were actually fortunate enough to have found such lost items, you also know how much of a relief and joy that was.

It’s precisely this emotional dynamic that frames the lesson of today’s Scriptures.  The “Lost Sheep,” the “Lost Coin,” and the “Lost Son,” are likened to those “sinners” who’ve turned away from God’s love.  But Jesus teaches us we must be disposed to “draw them near to us” by the way we passionately seek them out, and by the way we share the great love of the Father with them.  This is exactly how they are to be “found.”   I’m sure this would not be possible if, like those “religious leaders” of old, we would rather choose to condemn and to show contempt for the “tax collectors, the sinners and other outcasts” of our own time. 

Jesus instructs us in today’s parables to put God’s love into action; his words teach us we will do this when we passionately and respectfully seek out those who are lost.  And he challenges us to do this even if there might be arrogant and self-righteous so-called “religious people” who, while finding fault with us, choose to do otherwise.  As we seek to find the lost, let’s encourage each other with this message!   

Praise God!  Friar Timothy

 

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Reject Everything and Focus on Heaven Only, the Twenty-third Sunday in Ordinary Time–Year C

My Sisters and Brothers:  

     The author of today’s first reading wrote “for the corruptible body burdens the soul and the earthen shelter weighs down the mind that has many concerns” (see Wisdom 9:15). In today’s Gospel, Jesus warned his disciples that “those who came to him without hating their fathers and mothers, wives or husbands and children, brothers and sisters, and even their own lives, were not able to be his disciple” and “those who did not renounce all of their possessions were not able to be his disciples” (cf. Luke 14:26).

     As living, breathing human beings, who live day to day in this world, with all of the ordinary and even necessary burdens we must carry, how are we supposed to understand these words of wisdom in our own time? Are we called to reject our families, our possessions, and even the needs of our mortal bodies in order to spend all of our days and energy focused on only things of heaven? It’s likely that many mystics, contemplative religious people, monks, and nuns in the history of the church attempted to do just such in their responses to these scriptural mandates. Even today, there are some who strive to do the same. But is this required of all the rest of us as well? Certainly not!

     It’s definitely laudable for a chosen few to have embraced austere lives completely focused on heaven and detached from all worldly concerns. But this was and is certainly not the reality for everyone else – that is, the ninety-nine point-nine percent of the rest of the Christian population throughout all of history and in our own time. So what did Jesus mean when he taught his disciples “to hate their fathers and mothers, wives, husbands and children, brothers and sisters, and even their own lives?” After-all, this mandate seems extremely harsh to say the least!
 
     When we contemplate the teachings of Jesus, it’s always important to recall that he frequently used a popular teaching method, common during those days, which used hyperbole or exaggeration in order to drive home a specific point. Therefore, those who heard Jesus’ words would have understood they were not actually required to hate their family members, and/or their very selves, in order to be his followers. Instead, they surely would have understood that care for others, attention to one’s bodily needs, and prudent stewardship over one’s material possessions, were certainly necessary. But it would have also been clearly understood that these concerns were always and actually “secondary” to the more important heavenly and spiritual realities. And our own understanding of these teachings must be the same.

     The Book of Wisdom reminds us that “the corruptible body burdens the soul and the earthen shelter weighs down the mind that has many concerns,” but it doesn’t suggest we need not take care of our bodies or reject the material things we must have in order to survive. I don’t believe Jesus would have suggested otherwise.

     As spiritual people who long for the day we meet God face-to-face, let’s not then neglect our many earthly responsibilities! And so, are family and relational issues, the realities of health concerns, financial difficulties, job related challenges, and etcetera dragging us down? Jesus tells us, and all of those who truly wish to be his “disciples,” not to become so burdened by these things that they distract us from higher realities. Instead, he promises to “have our backs” when dealing with all of these ordinary and even necessary aspects of our lives!

     Let us encourage each other with this promising message of our faith!

Praise God!  Friar Timothy

 

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Condemning and Dismissing Those "On the Fringe,” the Twenty-second Sunday in Ordinary Time–Year C

My Sisters and Brothers:

    In today’s Gospel, Jesus has a very specific message about how we are to regard ourselves, and how we are to treat other people.  He reminds us we are called to be “humble,” and we must have profound respect for others–especially the “lowly” among us.  Jesus says: “Humble yourself the more, the greater you are, and you will find favor with God . . . for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted . . . when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you” (see Luke 14:1, 7-14).  As followers of the Lord Jesus, we are called to treat every other human being with absolute respect.  This means that we must be willing to look beyond our differences and to actually treat others with tolerance, love, forgiveness, patience and genuine respect.  But how difficult this is to do!

     The message of our Christian faith clearly teaches us that all people, no matter who or “what” they are, have the same dignity and are equal in the eyes of our God.  With this in mind, we need only to remember the words of St. Paul who said “there is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus” (see Galatians 3:28).  And so, as we reflect on today’s Gospel, we might then ask ourselves “who are the marginalized of society, or that’s to say the ‘humble’ and/or ‘the lowly’ among us today?”  It seems to me this question is very poignantly highlighted in our own time and place.

     In this day and age, it seems to me our society is becoming more “polarized,” and now many have become very intolerant of those who are accused of being part of differing political, religious and secular “camps.”  Isn’t it true that many are quick to condemn and dismiss as “on the fringe” those with whom they might not agree over the important questions of our time.  We need only to tune into current political news to see this dynamic displayed in all of its closed-minded and uncharitable fury!  And unfortunately, “church politics” seems not to have escaped from this scourge that taints our communal and civil discourse. 

     It has bothered me greatly that people I know and love have decided to cut off, shun, ostracize, and “de-friend” others with whom they disagree over the important questions of our time.  The command to respect others, invoked by Jesus in today’s Gospel, challenges us to take an opposite approach.  We are actually called to “embrace” and to “invite to the banquet” even those with whom we might have profound differences.

     With this in mind, we might consider the “lowly” among us to be those who simply have divergent opinions, alternative political persuasions, “unorthodox” spiritual perspectives and/or radical or “fringe” views on this or that question.  In today’s Gospel, Jesus tells us that from the perspective of our own “humility,” even these people can and must be treated with utmost respect and love.  These are the very people, today’s metaphorical “poor, crippled, lame, and blind,” whom we are called to invite to the “banquet of God’s love.”   How difficult this is to do, but how necessary it is, for those of us who follow the Lord Jesus!  

     My friends, as we strive to live in peace and harmony with others, may we encourage each other with this important message of our faith!  And may we always show profound respect for each and every person who comes our way!
                   
Praise God!  Friar Timothy

 

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Strive to Enter through the Narrow Gate, the Twenty-first Sunday in Ordinary Time–Year C

My Sisters and Brothers:

    In our Gospel today, Jesus warned his listeners “to strive to enter through the narrow gate, for many . . . will attempt to enter but will not be strong enough” (see Luke 13:24).  We must remember this warning was part of a robust criticism Jesus had for some of leaders of the faith community of his time, particularly the scribes and the Pharisees, who claimed to follow the law of God perfectly, but who did so only by their external appearances.  In contrast to them, Jesus reminded those who truly desired to follow him that entrance into God’s kingdom would require complete dedication and genuine effort; there could be no “lukewarm” responses, and certainly no outright rejection of his message.

    Within this passage, Jesus also clearly proclaimed, in addition to those who should have merited automatic entrance into the kingdom (i.e., the Chosen People), the door would also be open to people of every land and nation.  This is made clear by his proclamation that “people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God . . . for behold, some are last who will be first, and some are first who will be last” (see Luke 13: 29-30).  And so it wasn’t simply one set of people, or one community of faith, that would be welcomed into God’s Kingdom, but all human beings would be heirs to this promise!  But even so, and keeping in mind Jesus’ criticism of those scribes and Pharisees, we understand he placed certain limits on his proclamation about the universality of God’s Kingdom.

  

    As we reflect on today’s scriptures, and Jesus’ warning about “the narrow gate,” we might want to think about our own contemporary “religious” perspectives and experiences.  In our own time, and in our own lives, has it become just as easy for us to be like those scribes and Pharisees of old, those very so-called “religious people” Jesus had criticized?  Like them, have we surrounded ourselves with all the trappings of religion, and then made false facades for ourselves with those things?  Have we too risked squandering the inheritance of future glory otherwise promised to us by our God?  Like those scribes and Pharisees, have the external aspects of our “religious” devotion, and our pride, enabled us to hide from the true responsibilities we have as people of faith?  Or instead, do we have the determination and the strength to follow the demands of our faith with all of our hearts, minds and souls?  Such questions may enable us to examine our consciences, and they may motivate us to make important self-reflections as we continuously ponder the authenticity of our faith commitments.

    Surely all of us, because we have embraced the Christian faith, believe we will be among the chosen.  We believe we are already counted among all those who have “come from the east and the west and from the north and the south.”  And we have confidence we will have the strength to be able to enter “through the narrow gate” and to be saved!  Even so, let’s not forget Jesus’ warning–lest we someday find ourselves “left outside” like those unfaithful scribes and the Pharisees, while we see others entering and enjoying the richness of the Kingdom of God, the heavenly banquet. 

     My friends, let’s live in hope that when we approach the heavenly gate, we will enter easily and will be welcomed to the table prepared for us in the Kingdom of God!

                   

Praise God!  Friar Timothy

 

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