“Servant King” – the Solemnity of Our Lord Jesus Christ, King of the Universe–Year A

My Sisters and Brothers:

Today, we celebrate the Solemnity of Our Lord Jesus Christ, King of the Universe, a day also known as the Feast of Christ the King.  St. Paul tells us this king “must reign until he has put all his enemies under his feet, of which death is the last to be destroyed” (see 1 Corinthians 15:25-26).  Hence it might be easy to imagine we are compelled to worship a literally untouchable and omnipotent and heavenly king who is robed in splendor, and who sits on a high throne.  We might then think about photos we’ve seen of earthly kings and queens; they sit upon fancy thrones and wear elaborate vestments and they have armies of servants around them and wield mighty power.  In fact, many images of Christ the King depict him just so.  But I believe our Scriptures today encourage us to instead focus on an image of Christ the King as a “Shepherd” and “Servant King.”  This was highlighted by the Prophet Ezekiel in our first reading with the words: “I the Lord will look after and tend my sheep, as a shepherd tends his flock” (see Ezekiel 34:11-12).

Even though Jesus told his disciples “the Son of Man will come in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him” (see Matthew 25:31-32), he immediately noted this king would first judge others based on how they had placed themselves “in service” to “the least” of their sisters and brothers.  The King would divide the people between “the sheep and the goats.”  The “sheep” were those who during their lives had served the Kingdom because they had fed the hungry, given drink to the thirsty, welcomed the stranger, clothed the naked, cared for the sick and visited prisoners.  Jesus said such true servants, whom he called “the righteous,” would inherit “eternal life,” but those who failed to live such lives would “be sent off to eternal punishment.”  For Christians then, the obligation to serve the needy and the marginalized is not an option.

But how do we put this mandate of Christian service into practice in our own lives?  Certainly that part of our faith about respecting, loving, and forgiving our neighbors is an important part of the answer.  On this note, I would think it a contradiction for a Christian to volunteer to serve the hungry and the homeless (or any similarly “challenged” community), but at the same time to harbor resentments and ill feelings toward those being served.  Our service to the needy must be done with complete deference to them and with care for them as fellow human beings.  If not, then we’ve simply done whatever we’ve done with nothing more than egoistic self-satisfaction.  This obviously isn’t what we are called to do!

Jesus himself modeled the call to service by the way he lived his entire existence on earth.  Although he did promise “to put all his enemies under his feet,” he did not present himself as an untouchable and omnipotent earthly king.  And so I believe it is good for us to think of Jesus as our “Shepherd” and our “Servant King” because he was quick to forgive sinners, eager to welcome foreigners, zealous about giving sight to the blind and healing lepers, vocal in his opposition to injustices, and always ready to do countless other things to lift up “the least” of his sisters and brothers.  And as his faithful disciples, we must do the same however we are able.  And then we too will be called “the righteous,” and will inherit the promised “eternal life!”

Praise God!  Friar Timothy

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“While We Have Time, Let Us Do Good” – the Thirty-third Sunday in Ordinary Time – Year A

My Sisters and Brothers:

Today’s Gospel passage is known as “the Parable of the Talents” (see Matthew 25:14-30).  Jesus spoke of a Master who had entrusted three of his employees with his wealth while he traveled to a foreign land; he hoped each would produce a profit, but he entrusted each with different amounts, each according to their perceived abilities.  Two of them wisely invested what they received and were able double their returns. The Master therefore commended them as “good and faithful servants,” and they were then “given greater responsibilities” and also invited to “share the Master’s joy.”  The third foolishly buried his share and consequently made no profit whatsoever.  The Master therefore called him a “wicked, lazy servant,” and he was then “thrown into the darkness outside.”

This Gospel Parable reminds me of a passage found in Saint Paul’s Letter to the Galatians which reads: “Let us not grow tired of doing good, for in due time we shall reap our harvest if we do not give up” (see Galatians 6:9).  And these words remind me of a favorite quotation from St. Francis of Assisi in which he said: “While we have time, let us do good” (from the Exhortation of our Blessed Father Francis to the Friars).

Being “good and faithful servants,” doing our best, and reaping a harvest as a response to God’s will, is our common calling.  From an eternal perspective, each and every person’s role in that is important and valuable.   Even the most humble and simple people among us have an important role to play in God’s plan.

I think one of the best illustrations of this is the example given to us by our Blessed Mother Mary.  She was a poor and seemingly insignificant young woman from an out of the way, and supposedly unimportant, town called Nazareth.  Even though she was poor, humble and lowly, Mary responded greatly to God's call, and therefore she became the mother of Jesus, the Savior of all of humanity.  We all may know people who, because they are humble and/or not perfect, believe they “count for nothing” and are unable to make a positive contribution to the world in which they live.  That person may just be our very selves.  But really, like the poor, humble and lowly Mary, we too are capable of great things if we but just believe so!

In today’s Gospel, Jesus challenges each one of us to use our God given talents, to whatever degree we have them, for some kind of greater good.  He clearly teaches us that we must never minimize our ability to make the best of these.  Let’s not underestimate ourselves and the good that we can do for others.  We have been given the great gift of faith, and we believe in the power of the Lord Jesus over our lives.  And so, may our faith inspire us to greatness, and may we never be overcome by fear because we are not perfect and/or because we are sinners.  I believe it is in just such people, the humble and weak, that our God places his greatest hope!  We are “good and faithful servants” of our Lord and Master, and so “while we have time, let us do good!”

Praise God!  Friar Timothy
 

**I published an earlier version of this reflection on November 16, 2014 (May We Never Underestimate Ourselves, the Thirty-third Sunday in Ordinary Time--Year A)

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“Be Prepared!” – the Thirty-second Sunday in Ordinary Time – Year A

My Sisters and Brothers:

Isn’t it true that most of us, even from our earliest days, have hoped to “be prepared” for whatever our futures would bring?  And so to these ends, we’ve taken part in activities, studies, retreats, and programs that have reinforced and made us ready to accomplish all of our hopes and dreams.  This certainly has been true for me!  For example, I remember long ago September 1969, when I was a tender seven years old and just after I started the second grade, I informed my parents I wanted to become a Cub Scout.  I told them I wanted to follow in the footsteps of my older brother who was already a Boy Scout.  “Scouting” had been a valued part of my family’s traditions, and even my four younger sisters would eventually become enthusiastic members of the Girl Scouts.  I joined the Cub Scouts, and later was a Webelos Scout, and then like my brother eventually became a Boy Scout myself.

Common to all “Scouting” programs is the motto “Be Prepared.”  Scouts know such “preparedness” is an all-important way of living one’s life!  And so now, long after I’ve worn any of the uniforms of the Boy Scouts of America, I believe the idea of “being prepared” continues to influence my thoughts and decisions as I look to the future.  And as a parallel, isn’t it true Christians probably have one of the most poignant understandings of this need to “be prepared” as they live their lives?  Surely, by what we say and do, most of us desire to give witness to our hope of future glory!

Today’s Gospel makes me think of those two simple words of the Boy Scout Motto: “Be Prepared!”  The “Parable of the Ten Bridesmaids” has a lot to say about this idea (see Matthew 25:1-13).  It tells us the five “foolish bridesmaids” ran out of oil for their lamps because they didn’t bring enough to last through a long night of waiting for the bridegroom; in contrast, the other five who were “wise,” had brought extra “flasks of oil” and were fully prepared, and able to light their lamps, when he finally arrived.  And so while the foolish ones were forced to scurry about at the last minute in an unsuccessful attempt to make up for their “unpreparedness,” those who were wise had lighted lamps, and thus entered the wedding feast with the bridegroom when he arrived.  Jesus said those faithfully awaiting the coming of the Kingdom were something akin to those “wise bridesmaids.”  Even though they didn’t know exactly the day or the hour of its arrival, they were ready and set to enter the feast when the moment finally came!  Jesus tells us we must likewise “be prepared” for entrance into the Kingdom!

Therefore we must “be prepared” completely for the coming of Jesus, the church’s “bridegroom,” when he comes again.  That unknown day and hour might come to pass at the final moment of our own personal lives, or perhaps it will happen at the “end of time.”  Hence, with all of this in mind, today I’ve remembered the wisdom contained within the Boy Scout Motto as I’ve contemplated the message of the Gospel!   My friends, let’s be “wise!”  May all of our activities, studies, retreats, and programs, truly help us to “be prepared” for the coming of the Kingdom!  Amen!

Praise God!  Friar Timothy

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“Modern Day Pharisees?”–the Thirty-first Sunday in Ordinary Time–Year A

My Sisters and Brothers:

Today we find another example of Jesus’ frequent and severe criticism of the Pharisees (see Matthew 23:1-12).  This was all about their lack of humility and their inability to place themselves in true service to others.  It’s certainly worth a very careful reading and reflection upon every one of the “pharisaical errors” we hear about today!  Jesus repeatedly emphasized how those with “true faith” needed to avoid behaving as they did.  He said: “The scribes and the Pharisees have taken their seat on the chair of Moses.  Therefore, do and observe all things whatsoever they tell you, but do not follow their example.  For they preach but they do not practice” (see verses 2-3).  In contrast, Jesus wanted his disciples to demonstrate their faith by placing themselves in service to others, especially to the most marginalized and needy among them.  Therefore, he warned them not to follow the corrupt and untrustworthy “leadership,” of the Pharisees.

The type of criticism Jesus had for the Pharisees and other “religious leaders” was nothing new.  Even in the days of the Old Testament Book of Malachi, the priests of the people were rebuked for their lack of faith and for failing to serve God’s people!  And it’s not coincidental we find a clear example of this in today’s first reading (see 1:14b-2:2b, 8-10).  Those priests were warned they had not “given glory to the Lord’s name,” and because of their infidelity “a curse would be sent upon them” (cf. 2:2).  Malachi clearly proclaimed they had “turned aside from the way, had caused many to falter by their instruction, and had made void the covenant of their fathers” (cf. 2:8).  Instead of serving and leading their people into faithful relationships with God, they had led them astray.  This was the same criticism Jesus had for the Pharisees.

As I reflect on today’s Scriptures, I’m sadly compelled to contemplate the possibility there might be “modern day Pharisees” among us.  These would be “religious leaders” who’ve failed “to give glory to God’s name” by the way they’ve lived their lives.  Such “leaders” have failed to be true servants and witnesses to God’s love and forgiveness.  And as we’ve seen in both the Old and New Testaments, such “leaders” have “caused many to falter by their instructions.”  These are precisely the ones whose example Jesus warns us not to follow because they “don’t practice what they preach.”  Lamentably, I’m sure many of us can think of examples of such “modern day Pharisees” who through the scandals they’ve caused or facilitated have “made void the covenant of their fathers.”

But it isn’t simply corrupt “religious leaders” who might fall into “pharisaical error.”  I think all of us, to some degree or another, must guard ourselves against temptations to similarly conduct our “religious” lives.  As much as clergy and professional church workers are called to be completely authentic in living their lives of faith, so too are all baptized Christians.  No one of us must ever be hypocritical through our “religious” words and actions!  And we must be “servants” to all.  I think this is what Jesus really meant when he told his followers “do not follow the example of the scribes and Pharisees.”

As we contemplate today’s message, we might also consider that visitors and strangers may come into our churches looking for refuge from the difficulties of life.  Some of these people, especially those who have been marginalized and who may have felt estranged from God, are searching for forgiveness, for love, for peace, and for acceptance.  If when they enter they encounter nothing but “modern day Pharisees,” who simply wish to “tie up heavy burdens hard for people to carry, but who won’t lift a finger themselves” (see verse 4), why should we be surprised when they then turn away from us and don’t return?

My friends, let’s never allow ourselves, our parish communities, our churches, and our “religious leaders” to commit the “pharisaical errors” of the past.  To the contrary, let’s always put into practice the very last words of Jesus in today’s Gospel in which he said: “The greatest among you must be your servant.  Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.”

Praise God!  Friar Timothy

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“We Too Were Once ‘Foreigners’.”–the Thirtieth Sunday in Ordinary Time–Year A

My Sisters and Brothers:

In the very first sentence of today’s reading from Exodus, its author tells us that we “must not mistreat or oppress foreigners in any way.”  It also exhorts us “to remember that we ourselves were once foreigners in the land of Egypt” (see Exodus 22:21).  This entire sentiment is then linked to the message of today’s Gospel in which Jesus speaks clearly about love of God and neighbor.  He states a nearly universally accepted commandment for people of all faiths that they must “love the Lord, their God, with all their hearts, with all their souls, and with all their minds.”  Jesus clearly states this teaching about love for God “is the greatest and the first commandment.”   Then he adds a decisive factor in measuring one’s love for God when he proclaims that the second commandment is “like the first.”  He says: “You shall love your neighbor as yourself . . . and the whole law and the prophets depend on these two commandments” (see Matthew 22:37).

Simply put, these teaching proclaim that if we fail to show love and respect for all our fellow human beings, it’s impossible to love God.  Also, we can clearly link them to another maxim observed nearly universally by people of every faith, and known as “the golden rule.”  It states: “do to others whatever you would have them do to you” (see Matthew 7:12).  Jesus tells us this way of treating others also “sums up the teaching of the law and the prophets.”

In response to the Scriptures, and as people of faith, the questions for us today are quite simple: (1) “who are the foreigners among us?” and (2) “how do we treat them?”  I believe those “foreigners” might simply be people “who are different from us.”  They might also be those among us who “don’t share our faith or our values.”  They might even be our own family members, friends or acquaintances who have greatly disappointed us, and/or with whom we have had difficulties.

There are laws in this great country of ours that prohibit discrimination based on race, color, age, ethnicity, religion, political affiliation, national origin, pregnancy, sexual orientation, gender identity, marital status, disability, and the list goes on.  And so, considering last week’s Scripture readings (see Matthew 22:15-21 that challenged us to be good citizens while always remaining faithful to God), perhaps we might also pause for a moment and examine our own consciences today.  How do we treat “the foreigners” among us, or those against whom we might wish to discriminate in our own time and place?  If we regularly excuse ourselves from our obligation to show such people the most basic forms of respect and kindness, how can we ever truly claim to love God?

My sisters and brothers, if in all honesty we can admit we have truly neglected to love God as well as our neighbor, then today is the day to change our hearts and to begin anew!   May we always be committed to, and never fail to put into action, the words we proclaim to believe!   And let’s never forget that, like the Chosen People of God, we ourselves too were once “foreigners.”

Praise God!  Friar Timothy


** I originally posted this reflection on October 26, 2014  

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“Trapped Between a Rock and a Hard Place?”–the Twenty-ninth Sunday in Ordinary Time–Year A

My Sisters and Brothers:

It seems to me we live at a time when everyone is expected to take very specific positions on every question, topic, issue, and/or matter with which he or she might be confronted.  Once an individual makes known his or her opinion, feelings, and/or sentiments about any particular subject, then it seems he or she is immediately labeled in one way or another (e.g., liberal, conservative, radical-leftist, ultra-rightist, progressive, traditionalist, open-minded, close-minded, etc., and the list goes on and on).  And often, those who don’t agree with particular or conventional viewpoints, political perspectives, and/or ideas are strongly criticized, condemned, and even shunned and ostracized.  Isn’t it true that in this “Facebook generation” those who don’t “properly conform” to the most popular of opinions of certain and distinct groups of people, and who don’t pledge allegiance to whatever is thought by them to be the correct wisdom of the day, are simply “defriended” with swift clicks of the mouse?  It seems to me that all too often in this time and age, people can’t anymore even seem “to agree to disagree.”  But then again, I suppose this probably is not something altogether new to the human condition.

To be sure, something of this kind of dynamic was at play in the scene presented in today’s Gospel.  According to the account “the Pharisees plotted how they might entrap Jesus in speech, and they sent their disciples to him, with the Herodians, saying, ‘Teacher, what is your opinion: Is it lawful to pay the census tax to Caesar or not?’” (see Matthew 22:15-21).  As in previous situations, the scheming of the Pharisees at that moment demonstrated how utterly corrupt they were.  So much so they even violated their own strict rules about associating with “sinners” as they openly colluded with the Herodians, a Jewish sect known for its cooperation with the Roman and “pagan” authorities (in any other situation, the Pharisees would have had nothing to do with those “wicked” Herodians).  Once again, the hypocrisy of the Pharisees proved to have no limits!  Seeking to trap Jesus “between a rock and a hard place” with their question about the paying of taxes to Caesar, they hoped he would take a very specific position allowing them to “label” him as either an enemy of God or an enemy of the state.  They thought if they pinned him to one position or another regarding the taxes, he’d surely be criticized, condemned, and ostracized (we might even say: “defriended”) by one camp or another; it seemed like the perfect scheme!  Ultimately of course, they sought to put Jesus to death, so any trap they utilized was done in order to reinforce their sinister plans.

Jesus however didn’t allow himself to be tricked into answers that would “trap him between rocks and hard places.”  He didn’t give “literal” or “fundamentalistic” answers to treacherous questions, and I believe he likewise doesn’t want us to do so with the similar and cunning ones posed to us.  Jesus’ clever answer to those conniving Pharisees, and to their Herodian cohorts, was “to give to Caesar what belonged to him, and to God what belonged to God.”  The lesson was simple: Christians were called to be good citizens during their earthly lives, but at the same time people who always remained faithful to their Father in Heaven.  Somehow Jesus’ wisdom, so sharply demonstrated by his answer to the question about taxes, permitted his followers to have respect for the many different perspectives they encountered in this complicated world.  We might say it gave them the freedom “to agree to disagree” with others along the way, and I believe we too are called to abide by such wisdom!  Therefore, may this wisdom always guide us as we gently attempt to navigate “between the rocks and the hard places” in our own lives.  My friends, let’s not be treacherous and vindictive like the Pharisees and Herodians of old.  And even in this “Facebook generation,” let’s not be very quick to judge harshly and then to “defriend” others with whom we might not always agree!

Praise God!  Friar Timothy

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"A Feast for All Peoples"–the Twenty-eighth Sunday in Ordinary Time–Year A

My Sisters and Brothers: 

Today’s Scriptures teach us about the wonders of God’s Kingdom, and they tell us something about how the faithful are to prepare themselves to participate in its glory.  In the first reading and the Gospel, the images of banquets and feasts are used to illustrate the awesomeness of that Kingdom.  The Prophet Isaiah wrote: “The Lord of hosts will provide a feast for all peoples of rich food and choice wines, juicy, rich food and pure, choice wines” (see Isaiah 25:6).  In Matthew’s “Parable of the Great Banquet” Jesus taught: “The kingdom of heaven may be likened to a king who for his son gave a wedding feast with sumptuous foods, including calves and fattened cattle killed for the occasion” (cf. Matthew 22:1-14).

But Jesus also reminded his disciples about the need to be “properly disposed and dressed” for entrance into the Great Banquet.  And he warned his listeners: “Many are invited, but few are chosen.”  Symbolically, the “wedding dress” cited by Jesus in the parable really referred to the “inner dispositions” of those invited to the banquet. Participation in it necessitated a complete submission of the mind and of the will to all those things expected of anyone attending.  The “proper attire” of those “dressed for the occasion” was analogous to (and perhaps evidence of) the guests’ willingness to do everything expected of those invited, and there were no exceptions!

We might recall many types of “uniforms” and “dress codes” to which we’ve had to defer in order to be “dressed for the occasion” during various situations and events of our lives.  I remember when I first entered my parish school as a young boy, I was suddenly forced to wear a uniform that included navy blue pants, a white shirt, and something I truly disliked called a necktie.  Because I complained about the uniform and my new school so much, there’s no-doubt I caused my mother great heartache!  And I begged my parents to send me to another school where such formalities were not required; as you might imagine, I didn’t win them over to my way of thinking! Eventually, I accepted the uniform, and the tie, and the new school, and I turned my attention to the great tasks of learning and of being a responsible student and son.

For wedding receptions, we always dress in our finest attire, and we are courteous and respectful toward all who are present. In this way, we honor the bride and the groom and their parents who want to make the feast as special and as beautiful as possible; our very selves become part of the splendor of such moments by the way we dress and behave!  Such was the expectation at the wedding feast described in Jesus’ “Parable of the Great Banquet.”  Even though those “first-invited” failed to come, the “second-choice” guests (those otherwise thought “unworthy” to attend) were still required to wear “proper clothing” and to behave nobly for the occasion.  The same standards applied to all.

The feast is for “all peoples,” but because we are all sinners (that is, those who are thought to be “unworthy”), we might believe that God just tolerates our presence at the feast, and that he doesn’t expect greatness from us. The truth is, even if we are “latecomers,” we’ve in fact been invited to God’s banquet, and therefore much is expected of us! And so, may we always strive to be the best possible Christians we can be! In our hearts, let’s always be resolved to embrace and faithfully wear the “uniform” of our faith! What’s more important, let’s be sure there’s always harmony between our “outward actions” and our “inner dispositions;” that’s how we will truly honor and serve the Father who’s invited us to the table! My friends, let’s enjoy the feast and all the wonders the Kingdom promises to provide for us!

Praise God!  Friar Timothy

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“Of Vineyards, Grapevines, and their Fruits”–the Twenty-seventh Sunday of Ordinary Time–Year A

My Sisters and Brothers:

We hear a lot about vineyards and grapevines in today’s Scripture readings (see Isaiah 5:1-7 and Matthew 21:33-43). Regarding these, I’m told that once planted in the right kind of soil, but before they can produce good fruit, a vineyard owner and his workers must plan on enduring as many as three years of careful planting, watering and pruning of the vines. Assuming all of this would be done well, and the weather would cooperate, there would normally be grapes in abundance after a third season of growth. Isn’t it true three years is a long time to wait–especially if you’re as impatient as I am!

We can just imagine how frustrating it would be for a vineyard owner, like the one mentioned in today’s reading from Isaiah, when after all of that time and work, only sour and “wild or rotten grapes” would be produced at harvest time. According to Isaiah, “the owner had spaded the ground, cleared it of stones, planted choice vines, built a watchtower, hewed a wind press, but after all that simply yielded a crop of wild or rotten grapes” (see verse 2). “Wild or rotten grapes” are completely useless; it’s impossible to use them to make a good grape juice or a fine wine, or to sell them at the market. It’s no surprise such a disappointed vineyard owner, especially after all of his patient, enthusiastic, and strenuous efforts, would then have decided to destroy those useless grapevines, and then let the good-for-nothing vineyard go barren.

In the Gospel of Matthew, Jesus presented his disciples with another kind of story depicting a nearly useless vineyard–except in this narrative, the vineyard owner was frustrated by his workers who robbed, cheated, and even killed, in their attempts to keep all of the profits for themselves. Of course, this Gospel story offered clear comparisons to the mistreatment of the ancient prophets, to John the Baptist, and even to Jesus himself, who as the Son of God would eventually be put to death by the “religious leaders” (i.e., “the tenants”) of the time who should have known better. The landowner in the Gospel story, much like the one in the account from Isaiah, “planted a vineyard, put a hedge around it, dug a wine press, and then built a tower” (see verse 33a). But to elaborate the story a bit, and to make those comparisons, the Gospel account reported the landowner also “leased it to tenants before going on a journey” (see verse 33b). And although in this second story the grapes themselves were not “wild or rotten,” the misbehavior of the tenants toward the landowner’s emissary-servants, and even toward his own son, prevented him from enjoying the fruits of his vineyard. The “bottom line” of both narratives was that the respective owners (who each are obviously analogous to God the Father), weren’t able to receive any good fruits from their investments, their labors, their time, and their patience.

We might compare ourselves, and our works and fruits within the Christian life, to both vineyard stories. The Father in heaven, the “owner,” desires that we be faithful and “fruitful” in our Christian lives. Our God wants us to acknowledge his sovereignty over all things, including the air we breathe, the ground upon which we walk, and all of the blessings we have received. And so, through every “fruit of our faith,” through our works and through our prayers, may we always give God all of the glory–and let us always be thankful and praise God for every good gift and grace we have received!  Then through him, and with him, and in him, may we always produce “good fruits” on the “grapevines,” and in the “vineyards,” to which we’ve been entrusted!   May we always have absolute respect for God as we offer back to him the firsts of those fruits!  And certainly, may we never return to our loving Father any kind of useless “wild or rotten grapes!”

Praise God!  Friar Timothy

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“Are ‘Sinners’ Holier-than-thou?”–the Twenty-sixth Sunday of Ordinary Time–Year A

My Sisters and Brothers:

Last Sunday, Jesus proclaimed in the Gospel: “The first shall be last, and the last shall be first.” I believe today’s “Parable of the Two Sons,” contains a perfect follow-up to last week’s message (see the parable in Matthew 21:28-32). In it Jesus taught a lesson that specifically criticized many of the so-called “religious people” of his time. And he made a point to say some of the so-called and worst of “sinners” were actually more righteous than such people. In fact, there were “holier-than-thou” people of the time (and maybe even today) who used all of the correct “God words” when speaking to others, who prided themselves on their noticeable and strict observance of religious laws, and who even dressed the part of pious people, but who at the same time actually failed to follow through with the living out of God’s will in their daily lives. And very unfortunately for us, doesn’t this sound familiar!

The champion of today’s Gospel parable was actually the son who at first refused to do his father’s will, but who later and never-the-less had a change of heart, repented, and then went about doing what he had been asked to do. The other son, the one who loudly proclaimed his obedience but then did nothing to remain faithful to it, was sharply criticized by Jesus. As we contemplate these two responses to the Father, we are invited to consider if we ourselves, or others among us today, might somehow and also fit these contrasting descriptions of loyalty and/or faithlessness.

Remarkably, Jesus compared the first son in the parable to “tax-collectors and prostitutes.” They were those who in the eyes of “the righteous” were automatically condemned and who were considered to be incapable of receiving salvation. But Jesus made it clear such people were actually very much able to be “saved.” Ironically, Jesus compared the second son to the “religious people” who would have said all the right things, and who would have presented themselves as holy and respectable, but who in fact miserably failed to do what God wanted of them. Therefore, the parable makes it clear the “tax-collectors and prostitutes” would have had less difficulty entering the Kingdom of God than those otherwise ostensible “religious people” whom he condemned in this parable, and in so many other instances!

As we reflect on the message of Jesus today, we are invited to contemplate honestly about which of the two sons we can most identify. Do we call ourselves Christians, go to church regularly, routinely pray our prayers, outwardly follow the teachings of the Church, but at the same time really fail to do what God wants us to do? Do we love our God with all of our hearts, with all of our understanding and with all of our strength . . . and truly love our neighbors as ourselves (see Matthew chapter 22, verses 36 and following), or do we simply give lip-service to God while actually living lives far different from what God would want us to do? 

As we reflect on the today’s Gospel, let’s truly examine our consciences, and if necessary let’s be like so many other “sinners” before us who have come to a knowledge of their sinfulness, who have repented, and who have turned toward a God with sincere and honest hearts. Above all, let’s not forget that whoever we are, even if we have not lived perfect lives, and have been the worst of sinners in our pasts, our God loves us more than we can ever possibly imagine! Let’s joyfully share this message with others, especially those around us who we might otherwise consider automatically condemned and not capable of being saved. Amen!

Praise God!  Friar Timothy

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“The Last Shall Be First!”–the Twenty-fifth Sunday of Ordinary Time–Year A

My Sisters and Brothers:

In today’s Gospel we’ve heard those well-known and often-quoted words: “the last will be first, and the first will be last.” They were spoken by Jesus in his “Parable of the Workers in the Vineyard” (see Matthew 20:1-16a). According to the story, day laborers had exhausted themselves after working from morning to afternoon in the heat, and then they complained when those who had come later, and who had worked far less (even some for only an hour), were paid the same amount for that day’s wages. They said: “These last ones worked only an hour, and you made them equal to us, who bore the day's burden and the heat” (see verse 12). Even so, the landowner’s responded thus: “I am not cheating you . . . did you not agree to the usual daily wage . . . am I not free to do as I wish with my own money . . . are you envious because I am generous” (see verses 13-15).

As we contemplate this story, it’s important to note Jesus often used hyperbole when he was teaching. He exaggerated situations presented in the parables in order to very clearly demonstrate his radical message of salvation for all. But as we read the “Parable of the Workers in the Vineyard,” and having all of our contemporary sensibilities toward fairness and justice, we’d likely believe the laborers who worked an entire day should be paid much more than those who worked only an hour–not simply and exactly the same amount. After all, that would seem like the just thing for the owner of the vineyard to have done. But was Jesus really addressing the question of fair wages and just compensation for labor? Doesn’t it seem, at face value, we might conclude from this story Jesus had given some kind of justification to the rich and powerful to abuse their laborers? But he really didn’t advocate such at all! The parable simply offered his followers a guarantee of the fullness of grace for all people, even for those who were “latecomers” to his message of salvation for all. Converts to the faith, even those who converted on their “deathbed,” were assured a place in the Kingdom! This was Jesus’ new and revolutionary message!

The message of this Gospel was also foreshadowed by the words of Isaiah found in today’s first reading (see Isaiah 55:6-9). The Prophet proclaimed that our loving God called back-to-himself those who had sinned; he said: “God is rich in forgiveness,” and “let the sinner turn to the Lord for mercy, to our God who is generous in forgiving” (see verse 8). These words remind us that God’s love and forgiveness are equally extended to all people. And doesn’t this idea perfectly complement the message of today’s Gospel parable? God’s mercy is available even for those who fail to act quickly upon it! I believe this is precisely why Jesus said “the last will be first, and the first will be last.”  He wanted those who “came late” to have the same assurance of salvation as those who “had been there much sooner,” and he wanted those already “saved” never to think of themselves as “more worthy” than the others.

Jesus assured his followers salvation was for all! No matter at what age a person repented, turned away from sin, and became reconciled to God, he or she could receive the fullness of God’s grace! What was most important for such people was that they turned to God with all of their hearts. And so those who “worked only an hour” (i.e. the ‘latecomers’ to God’s Kingdom), were “equal” in the eyes of God to those who had been faithful for all or most of their lives. In this way, even “the last will be first!”

And so, let’s rejoice then when friend, a family member, or an acquaintance, finally joins us in the Christian way of life! May we never consider ourselves “more worthy” because we’ve always been faithful! And let’s pray for those who have not joined us! And may we always be patient with the hope that others will discover the joy we have and our faith’s promise of eternal life!

Praise God!  Friar Timothy

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“Seventy Times Seven!”–the Twenty-fourth Sunday of Ordinary Time–Year A

My Sisters and Brothers:

Jesus’ teaching on forgiveness, found in today’s Gospel, follows immediately after last week’s passage in which he challenged his disciples to treat others with great deference and respect, even if they had “sinned” against them.  Today we’ve heard Peter’s question: “Lord, if my brother sins against me, how often must I forgive . . . as many as seven times?”  This was actually a rhetorical question (i.e., he already knew the answer), a fact illustrated by his use of the number “seven.”  Peter, and all of those who had been listening, would have understood the number “seven” to mean “perfectly” and/or “without end.”  Therefore, and to emphasize this sense of infinite forgiveness of others, Jesus replied to Peter by saying: “I say to you, not seven times but seventy-seven times” (see Matthew 18:21-35).  In some translations of this passage, and perhaps more emphatically making the point, it reads: “not seven, but seventy times seven.”  These words, no-matter how “the math” was done, were meant to convey the most superlative sense possible about the Christian imperative to forgive others (i.e., infinity upon infinity, and to a limitless degree most unimaginable).

We are we called to be forgiving because the Father in heaven has forgiven us, and we are to treat others as we ourselves have been treated.  Therefore the words from the Lord’s Prayer, “forgive us our trespasses as we forgive others” must have very real and definitive meaning for us.  And so, if someone claiming to be a Christian receives forgiveness, but subsequently refuses to forgive others, then the grace and the peace of forgiveness, which had been imparted to that so-called Christian, would then become null and void.  We’re sure of this because Jesus warned that such unforgiving people would be treated like those committed to debtors’ prison, where such people were “handed over to the torturers until they paid back their whole debt.”  Using this analogy, Jesus said: “So will my heavenly Father do to you, unless each of you forgives your brother or sister from your heart.”   Hence Jesus clearly taught those who failed to forgive others as they had been forgiven would be severely rebuked, and they would suffer greatly.  I truly believe we must be most attentive to this very clear admonition of Jesus; we should never take for granted the grace, the mercy, the love, and the forgiveness of God, and we must treat others as we ourselves have been treated.  If we claim to be Christians, we have no choice about embracing Jesus’ teachings on forgiveness.  That’s the deal, and it’s as simple as that!

Are you angry with someone?  Let it go!  Has someone caused harm to you?  Put it in the past!  Is the desire for vengeance preoccupying you?  Dispel the thoughts!  Do you struggle with the idea of pardoning the misdeeds and/or mistakes of certain family members or friends?  Be free of the burden!  Are resentments and bitterness toward others controlling your life?  Cast those feelings aside!  If the truth should be told, isn’t “forgiveness” actually more about “the one who forgives” than it’s about “the one who is forgiven?”  And so when we release from our lives of all of the negative feelings and energies typically associated with the lack of forgiveness, then whatever “power over us” the sin or the sinner might otherwise have had is simply driven away from our lives.  I believe the alternative (i.e., holding on to all of that non-forgiving nonsense) very much makes us vulnerable to great sufferings, and that kind of metaphorical “being handed over to the torturers,” about which Jesus warned his followers.   And who wants that?

My friends, when Jesus told his disciples to forgive others “seventy-seven times” or even as many as “seventy times seven,” he really meant what he was saying!  And so, as we strive to continue treating others, even “sinners,” with great deference and respect, let’s do so in the most superlative sense possible as we follow the Gospel imperative about forgiveness.  And then, after casting out all negative energies from our lives, and with genuine words, sentiments, and deeds, let’s continue to pray: “Our Father . . . forgive us our trespasses as we forgive others!”

Praise God!  Friar Timothy

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“Forgiveness and Reconciliation?”–the Twenty-third Sunday of Ordinary Time–Year A

My Sisters and Brothers:

In today’s Gospel, Jesus instructed his disciples to treat others with great deference and respect, even if they had “sinned” against them.  He said: “If your brother or sister sins against you, then go privately and discuss the fault between only the two of you.  If he or she listens to you, you have won over your brother or sister.  If he or she does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’  If he or she refuses to listen to them, tell the church.  If he or she refuses to listen even to the church, then treat him or her as you would a Gentile or a tax collector” (see Matthew 18:15-20).  It’s clear this advice presumed a very high standard regarding the need for forgiveness and reconciliation within the life of the Christian community.  Not only would it have been a “good idea” to pardon the offenses of those who had gone astray, it was in fact an obligation demanding serious attention.  Jesus told his disciples every effort had to be made to keep unity and peace in the community.  Forgiveness and reconciliation among the members were an essential part of such communal harmony.  He also acknowledged some “sinners” ultimately might not have accepted charitable invitations to repentance, and only in such cases would they have essentially separated themselves from the community (i.e., at that point, it would have been the “sinner’s choice” not to be reconciled).

I believe these teachings about forgiveness and reconciliation clearly instruct us to be very patient and merciful, especially with those with whom we’ve had disagreements and conflicts.  And so, when we have problems with others, and for whatever reason, our first reaction as Christians ought to be a determined effort to communicate our feelings and ideas with them respectfully, privately, and confidentially; in such cases, we ought to desire to seek a “mending of ways” as soon as possible.  This is only possible if we are willing to talk with the one (or ones) with whom we’ve had a problem.  Jesus tells us this first attempt at communication and reconciliation need not involve other people, and that it is an essential first step toward such an end.

As I read these words of Jesus, I wonder how many times I’ve failed to show this kind of basic mercy and respect toward those with whom I’ve had one type of problem or another.  Isn’t it true it’s often all too easy simply “to talk about” others rather than “to talk to” them?  And so our own great sin, when we’ve had “problems” with others, might have been to gossip and to spread rumors about those with whom we’ve had disagreements, or about those whom we’ve simply not liked, or perhaps even about those who’ve just been “different” from us.  Isn’t it true it might have been far easier for us to contribute to the destruction of others’ reputations rather than to communicate with them lovingly and mercifully?

I believe the message of today’s Gospel is very relevant for us at the present time.  In this age of political polarization, extremism of every kind, the lack of charity toward immigrants, refugees and the most needy, racial unrest, and the other kinds of discrimination and hatred among people, Christians must give great witness to our genuine commitment to the value of forgiveness and reconciliation among all people.  These things start “at home,” right here in our immediate community, and with those with whom we “rub shoulders” every day!

My friends, as Christians we are always called to treat others with great deference and respect, even those who’ve “sinned against us.”  These high standards, based upon the values of mercy and patience, are rooted in our obligation to communicate our feelings with others. Therefore, may we always be inspired to be forgiving, and may we never cease in our efforts to be reconciled with those from whom we’ve been estranged.  May the words of Jesus challenge us to respect all of our fellow human beings (and all means all!), and may harmony and peace forever be our common goal!

Praise God!  Friar Timothy

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“But Sacrifices We Must Make!” –the Twenty-second Sunday of Ordinary Time–Year A

My Sisters and Brothers:

In today’s Gospel, Jesus told his disciples they would “journey” to Jerusalem, and there he would have to suffer and to die (see Matthew 16:21-27). But he also consoled them with the promise of a subsequent resurrection from the dead. In response to Jesus, Peter the Apostle expressed misgivings and grave reservations about what he had foretold. Clearly, Peter didn’t want Jesus to experience any type of suffering and/or death, but Jesus rebuked him for his lack of understanding. And he said to him: “you are thinking not like God, but rather like human beings.” At that moment, it seemed Peter had focused too much on the promised turmoil of the passing difficulties ahead, and not at all on the broader and long-range assurances of resurrection victory. Seizing on the moment, Jesus then said to all his disciples: “whoever wishes to come after me, must deny themselves, take up their crosses, and follow me, for whoever wishes to save their life will lose it, but whoever loses their life for my sake will find it.”  Today, and with the same urgency, I believe these words are clearly meant for us as well!

To be sure, our Christian calling includes the reality of many noble sacrifices demanded from us as we “journey” through our lives. Jesus promised such! The ways of the “world,” or “as humans think,” certainly were not part of this promise. In fact, not only did Jesus give us the ultimate example of this as he embraced the cross and died, nearly all the Apostles were eventually martyred as well. Even Peter the Apostle, who as we saw in today’s Gospel, had expressed qualms about such possibilities, also would one day be put to death by crucifixion (and just to “add insults to injury,” it’s believed the enemies of Peter crucified him upside-down as they tormented him and put him to death). Thanks be to God, the clear majority of us will never have to make such ultimate sacrifice of our lives in service to the Gospel, but sacrifices we must make! This is the promise of Jesus!

And so, as we contemplate the message of today’s Gospel, we may ask ourselves the following: As followers of Jesus, what does it mean for us “to deny ourselves, to take up our crosses, and to follow him?” In what ways might we erroneously go about “wishing to save our lives” instead of correctly “losing them?” Are we tempted, like Peter the Apostle, “to think not like God, but rather like human beings?” How much confidence do we place in Jesus’ victory over sin, his desire to save us, and in the power of the resurrection, as we embrace the turmoil of the passing difficulties in our lives? And so, “for Jesus’ sake,” how do we “lose our lives” in order “to find them?” To be sure, and given the complexities of each of our individual lives, sometimes it’s not at all easy to answer these questions! But to remain faithful, and as we accept whatever sacrifices we are called to embrace during the “journey,” I believe we must continuously ponder our answers to these questions, and to others like them. And it’s a good idea to do so as we apply our answers to both the small and to the great events of our lives. I believe doing so will very much help to give us focus, a sense of purpose, and true confidence in God’s help and grace along the “journey.”

My friends, let’s try as best as we can to put our qualms to rest as we accept the crosses placed before us! Let’s put our misgivings aside as we profess our faith in Jesus and accept the demands he places upon us! Let’s not hesitate to “journey” to Jerusalem with Jesus, even if it promises difficulties and trials! Let’s not object to the large and the small sacrifices we are called to make! Above all, let’s never lose confidence in the promise of the resurrection, which will give us the fullness of life, and give purposes to all the sacrifices we’ve been called to make during the “journey” of our Christian lives! Let’s pray we will always “wish to follow Jesus, to deny ourselves, to take up our crosses, and to remain faithful to him.” Let’s be sure that in “finding our lives” we always “wish to lose them for Jesus’ sake!” Let’s encourage each other with this message! Amen!

Praise God!  Friar Timothy

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"Replaced As Stewards of the Keys"–the Twenty-first Sunday of Ordinary Time–Year A

My Sisters and Brothers:

In today’s Gospel (see Matthew 16:13-20), Jesus asked his disciples the following questions: “Who do people say the Son of Man is?” and “Who do you say I am?”  After reporting who others thought he might be (i.e., “John the Baptist, Elijah, Jeremiah, or one of the prophets”), Simon Peter, speaking for all of the Apostles, answered the second question by emphatically stating: “You are the Christ, the Son of the living God.”  Because of this profession of faith, Jesus told Peter “Blessed are you, Simon son of Jonah . . .  flesh and blood has not revealed this to you, but my heavenly Father . . . You are Peter, and upon this rock I will build my church . . . I give you the keys to the kingdom of heaven . . . Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”

It’s interesting to me that Jesus’ affirmation of Peter is juxtaposed today against the narrative found in our first reading in which we heard Shebna, master of the palace, was thrust from his office, pulled down from his station and replaced by Eliakim, who was clothed with Shebna’s robes, girded with his sash and given his authority; the key of the House of David was also placed on Eliakim’s shoulder (cf. Isaiah 22:19-23).  Matthew’s original Jewish audience, who heard about the affirmation of Peter, and who most surely knew the story of Shebna, would have completely understood the not-so-subtle condemnation of the Pharisees it contained, and which was clearly intended by Jesus.  After all, shouldn’t the “religious leaders” of Jesus’ time have rightly inherited “the keys to the Kingdom” otherwise given to Peter?  I believe this is a very significant detail contained within this so-called “rock dialogue.” And so, as had happened to Shebna of the Old Testament, the Pharisees were thrust from their positions of power and were replaced by others; Peter and the twelve Apostles therefore became the new leaders of God’s people.  The Pharisees had abused their power and they had failed, and so they were subsequently denied the power of the Keys to the House of David and to the Kingdom of God.  Unlike the Apostles, and because of their blindness and stubbornness, the high and mighty Pharisees had not been capable of recognizing whom Jesus was, that is “the Christ, the Son of the living God.”  And so their authority was instead given to those simple fishermen from Galilee.  Let’s just think about that!

As I see it, a greater part of the actions and statements of Jesus during his “public ministry” were in conflict with the “religious leaders” of the day.  Truly it was a struggle between “good” and “evil.”  Even in our own time, isn’t it true we’ve been made aware of unfortunate connections between “religious authority” and the “abuse of power?”  We only need to think of recent scandals in our church that have damaged lives, shattered people’s faith, and have ripped apart congregations and communities.  I think there’s some kind of parallel between the failures of some of our contemporary “religious leaders” and those of the Pharisees.  In both cases, those who had authority utterly failed in their responsibilities as God’s ministers to his people.  Consequently, such “leaders” deserved to be “thrust from their offices, pulled down from their stations and replaced as stewards of the Keys to the House of David and to the Kingdom of God.”

And so, perhaps the “rock dialogue” might well serve as a warning to the “religious leaders” of our own time, and by extension, as an admonition to those who might want to follow them “blindly.”  As a result of their moral inferiority, the Pharisees were incapable of recognizing Jesus as “the Christ, the Son of the living God.”  As such, they completely failed to understand his message, and the radical new way of faith he advanced.  Consequently, they couldn’t fulfill God’s will and/or be instruments of salvation for his people; they led them astray and so had to be replaced!  This is why Jesus entrusted Simon Peter, a simple fishermen, and yet a man of great and unblemished faith, with the authority to lead God’s people.  Let’s pray that our leaders, and especially our Holy Father Francis, always remain faithful in their responsibility to recognize “Jesus as the Christ, and the Son of the living God!”  Let’s also pray they’re always faithful stewards of “the Keys to the Kingdom!”  Amen!

Praise God!  Friar Timothy

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"Jesus Changed All the Rules!"–the Twentieth Sunday of Ordinary Time–Year A

My Sisters and Brothers:

Today’s Gospel gives us the account of the Canaanite woman who pleads with Jesus to heal her tormented daughter (see Matthew 15:21-28).  She persistently “kept calling after” and cried out to Jesus: “Have pity on me, Lord, Son of David!”   The Gospel tells us the disciples simply suggested “sending her away.”  We even heard what seemed to be very harsh language on the part of Jesus when he said to her: “I was sent only to the lost sheep of the house of Israel . . . it is not right to take the food of the children and throw it to the dogs.”  But those words were really only meant to emphasize the fact she was not Jewish; the real story is she would be shown mercy by Jesus none-the-less.  In the end, Jesus recognized the “great faith” of that lowly, pagan, Canaanite woman, and she therefore received the blessing of her daughter’s cure as a result.  As usual in the Jesus story, there’s no doubt this event absolutely scandalized the “religious leaders” of his time.  In their eyes, a person such as the Canaanite woman deserved no attention, no respect, and certainly no blessings from those who were considered to be “the righteous.”  But Jesus changed all the rules!  Unfortunately for us, I believe there are still some “religious leaders” and “religious people” of our own time who are still shunning, showing contempt, and denying blessings to “modern day Canaanite women.”

The fact is there are many people in our world who are “different” from us; we might even be tempted to label such people as “sinners” much the same way the religious leaders at Jesus’ time would have given that same label to the Canaanite woman (and all of the people of her community).  The “different” people in our lives might be members of our own families, the people with whom we work, our neighbors, those sitting next to us in the church pews; they might be foreigners, undocumented people, refugees, homeless people, drug addicts, panhandlers, gay and lesbian people, those with other cultural or racial backgrounds, republicans or democrats, etcetera, etcetera.   The list could be rather long!  Sometimes we might easily judge these people and we may readily dismiss them by our thoughts, words, and/or actions.  We might have justified ourselves, and our conclusions, and believe that such people are unworthy of our attention and respect.  But just as Jesus allowed the Canaanite woman to express her faith and to show confidence in his power, I believe so too must we allow for that possibility from the “different” people in our lives.  The unfortunate fact is that some of these people have been so maligned they’ve been reduced to believing they are “unworthy” of the respect of others; they might then literally believe they’re only good enough to eat those metaphorical “scraps from the floor that fall from the table of their masters.”

I believe the Church Jesus founded was meant to be inclusive and loving, and even radical in its embrace of every single human being.  It’s so sad to me to know that “religion” has often gotten in the way of what Jesus intended for his Church, and for the people who call themselves by his name.  I believe today’s Gospel may challenge us to self-reflect about this.  We might ask ourselves if we as individuals, and as a community, are indeed willing to open our doors and truly welcome all who might come through them, and without distinction, even if such people happen to be “different” from us.  Or would we rather “send them away” because of who they are?  I think I’m being clear about what my preference would be!

My friends, let’s remember that, in his time, Jesus changed all the rules!  And we must always strive to imitate his radical ways of doing things, even as we interpret and apply “the rules” of this day and age.  May we as a church community, and as people of faith, never align ourselves with the judgmental, the unmerciful, the hateful, and the self-righteous “religious people,” and others like them, of our own time.   May the “modern day Canaanite women” always have a place in our lives, and especially in the pews of our church, and in our hearts!  Let’s encourage each other with this message!

Praise God!  Friar Timothy

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