Wednesday, July 9, 2014

7:11 Wednesday, July 9. 2014 What is it?

How wonderfully timely! Here is a recent post by Msgr Charles Pope:
http://blog.adw.org/2014/07/the-famine-of-the-word-of-god-a-meditation-on-a-teaching-from-amos/

Hear ya'll tonight at 7:11!


Here is a copy and paste of the article by Msgr Charles Pope:
Last week we read from the book of the prophet Amos. And something profound yet rather subtle was taught by Amos in the selection from Friday’s Mass. After warning of many sins such as the trampling the needy, putting profit over Sabbath observances, cheating by altering scales and so forth; after also warning of sexual and many other sins, Amos says this:
Days are coming when the Lord God will send a famine upon the land: not a famine of bread, or thirst for water, but a famine of hearing the word of the Lord. Then shall they wander from sea to sea and  from the north to the east in search of the word of the Lord, but they shall not find it (Amos 8:11–12).
Thus, among the ills of a society or culture mired in injustice, sexual confusion, and misplaced priorities is an absence of the Word of God. How does this happen? It happens on several different levels, one of them rather subtle.
I. First of all, when many people insist on sinful, unjust, and evil practices, the Word of the Lord begins to sound obnoxious and they refuse to read or hear it. No one likes to be convicted for their sinfulness or to be confronted with the fact that they are wrong, and the Word of the Lord has a way of calling us to account. Many resist this, and such a problem is epidemic in our current culture.
People do not like to be reminded that they have no business defrauding the poor, lying and cheating, engaging in greedy or covetous practices, indulging in illicit sexual union, or cultivating lust. In avoidance and anger they set aside the Word of God, and when they cannot reasonably do so, they attack those who still speak of it. They issue condemnations that those who do so are judgmental, intolerant, bigoted, unenlightened, homophobic, etc.
But of course the problem isn’t the Word of God or those who announce it. The problem is sin. And thus we see a kind of self-induced famine of the Word of God. Many starve themselves from the Word because it is no longer a food that is palatable to them. They would rather dine on the strong wine of this world that numbs them from the pangs of their own consciences. Or perhaps they would rather eat the Twinkies and other junk food of pop culture, which excuses and even celebrates bad behavior.
Here is a famine—of the Word of God.
II. Second, we see a kind of induced famine caused by those who collectively work to eliminate the Word of God from the public square. Perhaps it is those who seek to banish any form of prayer or reference to Scripture in public schools, public gatherings, school graduations, or any other gathering outside the walls of the church.
We live in a culture in which the First Amendment’s promise of freedom of religion has become freedom from religion. And thus there is a kind of famine of the Word of God imposed by a small number of people who dislike religious influence, who seek to eliminate any religious expression in the public square. Almost anything can be taught, celebrated, and advanced in public schools—anything except Jesus Christ and His gospel.
It is a strange, highly selective, and intense famine of the Word of God.
III. The third form of famine, though, is more subtle and it occurs even in the Church. Indeed, many who write in the combox of this blog complain of it quite frequently. This is the famine of the Word of God that occurs on account of silence from the pulpits.
The one place where one would think that the Word of God would be clearly and even boldly proclaimed would be in the pulpit of the Catholic Church or any Christian denomination. And yet even here, there is a strange famine.
But why is this? The mechanisms here are a bit more subtle, but  come down essentially to one word: fear. The subtlety comes from the fact that while it is clear that many clergy fear to speak the truth boldly from their pulpits, there is another side to the equation.
Many clergy know instinctively that even in the theoretically safer environment of the Church, if one speaks boldly on moral issues, one can often expect backlash and letters of protest, whether delivered directly or to the bishop. There are dissenters who do this, and even some of the faithful.
One might wish the clergy were brave enough and bold enough to be unconcerned and still speak unambiguously to moral issues of the day. But the reality is that clergy are drawn from the stock of human beings. Some are brave, but many are not. Some are willing to endure trouble, pushback, criticism, and being misunderstood, but some are not. Some clergy today are willing to accept that many modern listeners cannot distinguish between hyperbole, analogy, and straightforward discourse, let alone make subtle distinctions, but many clergy are not willing to accept this.
Yes, a poisonous climate exists even in many parishes. Surely there are dissenters, but even among the faithful there are those who would criticize a priest who tries to speak the truth but does not say it exactly the way that they want him to say it. Perhaps he should have quoted St. Thomas Aquinas rather than Thomas Merton. Perhaps he should have made more distinctions, but given the insistence that homilies last little more than ten minutes, was unable to do so.
Some priests are able to navigate the complexities of the modern parish setting creatively and courageously. But many cannot and draw back to uttering safe bromides, contenting themselves with abstractions and generalities. They play it safe in what is often a hostile environment. Dissenters with poisonous looks are lurking in the pews. But even among the hard-core faithful there is sometimes a “particularism” that renders bold prophecy a very dangerous thing.
Parents, too, struggle in preaching boldly to their kids, who are not taught by this culture to respect their parents or to revere sacred tradition and teaching. Thus parents, too, often exhibit the “silent pulpit syndrome,” and teaching in the domestic church of the home is often silent, uncertain, and compromised.
A hostile environment does lead to silence. Perhaps it should not, but in the aggregate it does. And therefore there is a famine of the Word of God that Amos addresses. Hostility tends to breed silence and conformity. Maybe it shouldn’t, but overall it does. At some level when a culture turns hostile, stubborn, hypersensitive, and just plain mean there sets up a famine of the Word of God. While there will always be the courageous, like Amos, in the big picture, the Word of God will suffer famine when the soil resists or even refuses the seed of the Word.
St Gregory once reproached silent clergy, but he also warned the faithful that they too have a role in ensuring the proper climate for the Word of God to flourish:
 The Lord reproaches (silent pastors) through the prophet: They are dumb dogs that cannot bark (Is 56:10). On another occasion he complains: You did not advance against the foe or set up a wall in front of the house of Israel, so that you might stand fast in battle on the day of the Lord (Ez 13:15). To advance against the foe involves a bold resistance to the powers of this world in defense of the flock. To stand fast in battle on the day of the Lord means to oppose the wicked enemy out of love for what is right. When a pastor has been afraid to assert what is right, has he not turned his back and fled by remaining silent? Whereas if he intervenes on behalf of the flock, he sets up a wall against the enemy in front of the house of Israel … Paul says of the bishop: He must be able to encourage men in sound doctrine and refute those who oppose it (Titus 1:9). For the same reason God tells us through Malachi: The lips of the priest are to preserve knowledge, and men shall look to him for the law, for he is the messenger of the Lord of hosts (Mal 2:7).
Anyone ordained a priest undertakes the task of preaching, so that with a loud cry he may go on ahead of the terrible judge who follows … Beloved brothers, consider what has been said: Pray the Lord of the harvest to send laborers into his harvest (Matt 9:38). Pray for us so that we may have the strength to work on your behalf, that our tongue may not grow weary of exhortation, and that after we have accepted the office of preaching, our silence may not condemn us before the just judge.
For frequently the preacher’s tongue is bound fast on account of his own wickedness; while on the other hand it sometimes happens that because of the people’s sins, the word of preaching is withdrawn from those who preside over the assembly. With reference to the wickedness of the preacher, the psalmist says: But God asks the sinner: Why do you recite my commandments? (Psalm 50:16) And with reference to the latter, the Lord tells Ezekiel: I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them, for they are a rebellious house (Ez 3:26). He clearly means this: the word of preaching will be taken away from you because as long as this people irritates me by their deeds, they are unworthy to hear the exhortation of truth.
And thus today Amos’ warning of a famine of the Word of God extends even to the Church. As clergy and laity, we have every reason to encourage bold preaching and to preserve a climate in which God’s Word is still revered and respected. We ought to work to surround clergy and parents with support and a hedge of protection from dissenters even as we also work to avoid the hypercriticism and “particularism” that can discourage priests, deacons, and parents who are trying to make a good effort to reach the lost and confused. Otherwise the famine of the Word of God of which Amos warns will surely exist even in our parishes and homes. A proper harvest of the Word requires the support and action of all.

7 Responses

  1. Peter Wolczuk says:
    “They issue condemnations that those who do so are judgmental, intolerant, bigoted, unenlightened, homophobic, etc.”
    These condemnations seem to usually be based on lop sided judgements. Declaring guilt or innocence without hearing the side of the accused, comparable to a court which hears that the prosecutor has alleged guilt and; without hearing the prosecutor’s evidence or the accused one’s defense; declares the (erstwhile) defendant to be guilty because they are charged.
    For instance, when Christians disagree but, tolerate, we are called intolerant. Such absurd statements can only be propagated with the lynch mob approach that is increasingly supported by a, seemingly growing, segment of the media.
    In the last few decades there have been complaints of “media convictions” prejudicing an upcoming court case. Have the media and popular lobby groups, now, effectively replaced the courts in matters of deciding who’s guilty of religious persecution – all based on lop sided judgements?
    The sad part of this hypothetical question of mine is; if it be true; then the media groups (and those who accept the falsly alleged “proofs” that they purvey) which have participated in this have cut themselves off from a set of information which is needed to find freedom through truth. Chaining themselves to the obsessive/compulsive behaviour (which is necessary for, & inevitable to, living in un-truth) that’s a manifestation of the inevitable self destruction of all positive feedback (like holding a microphone in front of a connected speaker until something explodes)?

  2. Maria says:
    Excellent and comprehensive !
    God bless and The Word of God , our Lord , have mercy on all !
  3. David F says:
    Awesome post, I especially like the reminder of our duty as laity to respect the priest. I know I can be put off by the choice of Merton over Aquinas, to use your example. I sometimes have to consciously and actively suppress my reactions and deliberately choose charitable interpretations of a priest’s homily, especially if it touches on the political. It’s a good exercise in self discipline and helps me recognize my worldly/ideological attachments. If I can’t manage to be charitable towards a priest, then I’m really in trouble. I only walked out once, more than 10 years ago, when I lived in the San Francisco Bay Area and the priest went too overtly left for me. I’m more tolerant today than I was then, but then I’ve never heard as wayward a homily since.
    • Thanks for understanding that. I too prefer Aquinas over Merton. We priests SHOULD avoid the political but I also know that sometimes people presume I am being political when I speak of abortion etc. And even though I tell them it is a moral issue they still don’t buy it. There is also some cynicism I get from the right when I preach on caring for the poor, or preach against greed. That does not mean I am calling for more Govt programs, but many have consigned the issue of “the poor” to the left and hear biblical denunciations of greed or injustice as left wing propaganda, even though I am preaching directly from a biblical text. So its complicated today and I am grateful that you acknowledge the complexity and the need for all of us to get to the message of the basic Gospel wherever the political lines (which are often shifting) may fall.
      • David F says:
        So the other day when the Pope spoke of how Communism stole the Christian flag I understood that to mean that they have warped what was once Christian and used it towards it political ends (power). Of course he’s absolutely correct: all that is, all that exists originally was good as it was from God. Satan produces nothing: he only distorts the good toward his own perverse ends. Another good example is the hijacking of the term “social justice”. When applied on the personal scale it’s charity in action, but when used as a political device it’s an excuse for a governmental payout masquerading as charity.
  4. Repent and Believe the Gospel! says:
    Thank God for Jesus picking the twelve Apostles. Jesus knew His Apostles (even though at times they were weak and very afraid). That is sad and a strange irony that a priest is so afraid of the dissenters in his parish that he can’t preach on morality. Perhaps Bishops should back orthodox priests but they don’t. So we truly have a problem with the leaders of the Church. I don’t know if the Bishops are unorthodox or they are just plain afraid. But with many churches closing down the “politically correct” homilies are not getting the people in. Perhaps we need to start over. Perhaps a story is in order. Perhaps the story of the Holy Eucharist is in order. Perhaps we need to go back to the very beginning — all the way back to the Garden of Eden. Then we will understand the connection between the Holy Eucharist and the Tree of Life.
    Because without the Tree of the Cross, there is no redemption, the gates of Heaven will not open and there is no resurrection. The Tree of the Cross is the Tree of Life!
  5. MitisVis says:
    There are three areas that must be dealt with or it will proceed to the point we as Catholics will be forced to take a hard stand.
    First is confusion, the enemy’s prime weapon. One cannot say anything these days without some or all assuming you mean something other than what you said plainly. This can demoralize a priest as he will spend as much or more time trying to clarify “his position” when in fact it could be a simple truth of the Church.
    Second is a love for the truth and beauty of the Church. Why do we take such joy and why is it worth it to be upright and honest with ourselves and others? Why struggle to be better with such opposition all around us? Most priests spend all their time dealing with the confusion to ever be able to include a love of the Church and how she uplifts us.
    Third, every successful squad or action has a leader. Respect is built and a comradery gained by interaction and trust. Soldiers know they will be backed up, team members know that area is covered. A mission or game plan is laid out by the leader, all know the role they will play and all know they have support. We have not been too keen on this in the church, mainly relying on “you know your job, go do it”. With that however, we have lost support so many priests feel like they are somewhere close to a minefield and not quite sure which direction it will come from.
    My hat’s off to all you good priests. I don’t think much of the laity understand all you deal with.



Wednesday, March 19, 2014

Thursday, March 20, 2014 - Lenten Weekday

Thursday, March 20, 2014 - Lenten Weekday
Today's Holy Gospel - Luke 16: 19 - 31


19 "There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day.
20 And at his gate lay a poor man named Laz'arus, full of sores,
21 who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores.

 
22 The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried;
23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz'arus in his bosom.


24 And he called out, `Father Abraham, have mercy upon me, and send Laz'arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.'


25 But Abraham said, `Son, remember that you in your lifetime received your good things, and Laz'arus in like manner evil things; but now he is comforted here, and you are in anguish.

26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.'


27 And he said, `Then I beg you, father, to send him to my father's house,
28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.'


29 But Abraham said, `They have Moses and the prophets; let them hear them.'


30 And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.'


31 He said to him, `If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.'"

Gospel Reflections - [Source:rc ] 
In the parable of Lazarus and the rich man Jesus paints a dramatic scene of contrasts -- riches and poverty, heaven and hell, compassion and indifference, inclusion and exclusion. 

We also see an abrupt and dramatic reversal of fortune. Lazarus was not only poor, but incapacitated. He was "laid" at the gates of the rich man's house. The dogs which licked his sores probably also stole the little bread he procured for himself. 

Dogs in the ancient world symbolized contempt. Enduring the torment of these savage dogs only added to the poor man's miseries and sufferings. The rich man treated the beggar with contempt and indifference, until he found his fortunes reversed! 

The name Lazarus means God is my help. Despite a life of misfortune and suffering, Lazarus did not lose hope in God. His eyes were set on a treasure stored up for him in heaven. 

The rich man, however, could not see beyond his material treasure. He not only had every thing he needed, he indulged in his wealth to excess. He was too absorbed in what he had to notice the needs of those around him. He lost sight of God and the treasure of heaven because he was preoccupied with seeking happiness in material things. He served wealth rather than God. In the end the rich man became a beggar!

Wednesday, March 12, 2014

Wednesday, March 12, 2014 (Liturgical Year A, Cycle II )

Liturgical Year A, Cycle II 

In this morning's Gospel, from Luke 11:29-32, Jesus mentions the “Sign of Jonah”:

Pieter Lastman, Jonah and the Whale (1621)






















When the crowds were increasing, he began to say, “This generation is an evil generation; it seeks a sign, but no sign shall be given to it except the sign of Jonah. For as Jonah became a sign to the men of Nin′eveh, so will the Son of man be to this generation. The queen of the South will arise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. The men of Nin′eveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.
There's a three-fold meaning to that sign:
  1. It's a prophesy about the Death and Resurrection of Christ. Jonah spent three days in the belly of the fish, and then returned to the earth (Jonah 1:17), prefiguring the Death and Resurrection of Jesus Christ. Jesus makes this connection pretty explicitly in Matthew 12:40.

  2. It's a prophesy about the destruction of Jerusalem, forty years after the rejection of Christ. Jonah's message to Nineveh was, “Yet forty days, and Nin′eveh shall be overthrown!” (Jonah 3:4). Christ warns the people of Jerusalem of their wickedness (including in Luke 11:29, above), and says that the Temple will be destroyed (Matthew 24:1-2). Jerusalem doesn't convert, and forty years after the death of Christ, Jerusalem (including the Temple) is destroyed by the Romans. This also fulfills Psalm 95:10-11.

  3. It's a prophesy about the salvation of the Gentiles, and the resentment that this will cause.  When the Ninevites repent, God has mercy upon them (Jonah 3:10). Jonah resents this, because they're Gentiles (Jonah 4:1). When the same mercy is offered the Gentiles in Acts 10, it leads to the same resentment amongst some of the Jewish believers (Acts 11:1-3).
Scripture is amazing. That is all.

 

 

 Source:  http://catholicdefense.blogspot.com/2014/03/three-meanings-of-sign-of-jonah.html

Saturday, February 22, 2014

7th Sunday in Ordinary Time (Cycle A)



Jesus on the Cross 2Leviticus 19:1–2, 17–18
Psalm 103:1–4, 8, 10, 12–13
1 Corinthians 3:16–23
Matthew 5:38–48



We are called to the holiness of God. That is the extraordinary claim made in both the First Reading and Gospel this Sunday.

Yet how is it possible that we can be perfect as our Father in heaven is perfect?

Jesus explains that we must be imitators of God as his beloved children (Eph. 5:1–2).

As God does, we must love without limit—with a love that does not distinguish between friend and foe, overcoming evil with good (see Rom. 12:21).

Jesus himself, in his Passion and death, gave us the perfect example of the love that we are called to.

He offered no resistance to the evil—even though he could have commanded twelve legions of angels to fight alongside him. He offered his face to be struck and spit upon. He allowed his garments to be stripped from him. He marched as his enemies compelled him to the Place of the Skull. On the cross he prayed for those who persecuted him (see Matt. 26:53–54, 67; 27:28, 32; Luke 23:34).
In all this he showed himself to be the perfect Son of God. By his grace, and through our imitation of him, he promises that we too can become children of our heavenly Father.

God does not deal with us as we deserve, as we sing in this week’s Psalm. He loves us with a Father’s love. He saves us from ruin. He forgives our transgressions.

He loved us even when we had made ourselves his enemies through our sinfulness. While we were yet sinners, Christ died for us (see Rom. 5:8).

We have been bought with the price of the blood of God’s only Son (see 1 Cor. 6:20). We belong to Christ now, as St. Paul says in this week’s Epistle. By our baptism, we have been made temples of his Holy Spirit.

And we have been saved to share in his holiness and perfection. So let us glorify him by our lives lived in his service, loving as he loves. 

Download Podcast

source: Dr. Scott Hahn

Saturday, April 28, 2012

Sunday, April 29, 2012 (cycle B)

commentary by Scott Hahn

Readings:
Acts 4:8-12
Psalm 118:1, 8-9, 21-23, 26, 29
1 John 3:1-2
John 10:11-18

The Shepherd’s Voice
Jesus, in Sunday’s Gospel reading, says that He is the good shepherd the prophets had promised to Israel.
He is the shepherd-prince, the new David—who frees people from bondage to sin and gathers them into one flock, the Church, under a new covenant, made in His blood (see Ezekiel 34:10-13, 23-31).
His flock includes other sheep, He says, far more than the dispersed children of Israel (see Isaiah 56:8; John 11:52). And He gave His Church the mission of shepherding all peoples to the Father.
In today’s First Reading, we see the beginnings of that mission in the testimony of Peter, whom the Lord appointed shepherd of His Church (see John 21:15-17).

Peter tells Israel’s leaders that the Psalm we sing today is a prophecy of their rejection and crucifixion of Christ. He tells the “builders” of Israel’s temple, that God has made the stone they rejected the cornerstone of a new spiritual temple, the Church (see Mark 12:10-13; 1 Peter 2:4-7).

Through the ministry of the Church, the shepherd still speaks (see Luke 10:16),and forgives sins (see John 20:23), and makes His body and blood present, that all may know Him in the breaking of the bread (see Luke 24:35). It is a mission that will continue until all the world is one flock under the one shepherd.

In laying down His life and taking it up again, Jesus made it possible for us to know God as He did—as sons and daughters of the Father who loves us. As we hear in today’s Epistle, He calls us His children, as He called Israel His son when He led them out of Egypt and made His covenant with them (see Exodus 4:22-23; Revelation 21:7).

Today, let us listen for His voice as He speaks to us in the Scriptures, and vow again to be more faithful followers. And let us give thanks for the blessings He bestows from His altar.

Saturday, April 21, 2012

The Third Sunday of Easter (B) - April 22, 2012

The readings today are full of Easter excitement!
• Peter is speaking to a crowd of Jewish spectators who have come to witness the man whom Peter and John had cured from paralysis. He had been begging for money, but the two apostles could not give him silver or gold, but rather a recovery of his mobility through the Holy Spirit.

• Peter begins his speech with a kind of Scripture lesson. He reminds them that the God of their religious fathers, the Patriarchs, has revealed Jesus to be the servant of the Scriptures. 

• Peter reviews how the listeners had been complicit in the handing over of this Servant to His death. 

• Peter ends with a comforting call to repentance and life offered through Jesus Whose death and resurrection was written in their very own Holy Scriptures. 

• He invites his listeners to drown themselves in the forgiveness of Christ, Who before He was born, was buried in their own prophetic writings. Remember . . . .  the Old Testament prefigures the New. The New Testament fulfills the Old.

• This Christ, the Servant of Suffering, once buried in a tomb, now is alive and giving life to all who believe.

Responsorial Psalm: 4:2, 4, 7-8, 9    Lord, let your face shine on us!
This psalm is an individual lament in which a pious Israelite calls out for deliverance and receives an answer in the form of vindication from his/her enemies. Thus vindicated, the plaintiff can lie down and sleep peacefully.

Since Christ is “the Holy and Righteous One,” this psalm can be applied to his death and resurrection. He was in distress and called upon the Lord, who raised him from the dead and vindicated him.

His work thus accomplished, he can sit down at the right hand of God.
To apply to Christ the words “I will lie down and sleep” (responsorial psalm) does not imply that he is inactive.
Jesus is our “advocate” (“paraclete,” literally “helper”) in heaven. Sin still occurs in the Christian life (when 1 John was written, the Gnostics were perfectionists who believed that proper Christians were sinless), but the exalted Christ still pleads our cause with the Father. 
The way we may be sure that we know him is to keep his commandments.
This gospel represents a departure from the norm in series B, which is to follow a course of readings from Mark, supplemented by John during Lent and the Easter season. It is the counterpart of John 20:19-23, which we read last week.

The Gospel of Luke has its own Easter event. 
• Two disciples had been taking their exit-walk from Jerusalem back to Emmaus. Jesus had met them, responded to their invitation to stay with them and while eating with them was known to them in the “breaking of the bread”.  This is so important! What is the sacrament in which we know Jesus in the breaking of the bread?  The Eucharist.
• Then Jesus vanishes, but their hearts were so flooded with joy that they decided to return and reveal to the others what they had experienced.

What we hear in today’s Gospel is the rest of the story!

While the disciples are relating their being accompanied, (literally) by Jesus, the very same Jesus appears in the midst of the group and extends “peace” to all. Terrified and thinking they were seeing a ghost, the assembly has a real Easter dinner. Knowing their doubt, Jesus invites them to touch His body and then asks for something to eat. 

Luke is greatly aware that his Greek readers were skeptical about such a thing as rising from the dead. How comforting this must be to such skeptics! Jesus is offered some fish and eats it as a sign that He is truly Himself. Ghosts don’t have bodies nor do they eat.

Jesus concludes this appearance with clear evidence from the writings of Scripture. 
The law, the Prophets and the Psalms all speak of the Servant having to suffer, die and rise. Remember . . . .  the Old Testament prefigures the New. The New Testament fulfills the Old. 
This is a perfect example of that. The disciples lived this revelation. Thinking about this always reminds me of this quote: 
"If Jesus didn't rise, an even greater miracle happened: 12 relatively uneducated guys changed the world & were martyred to protect a lie."
This Good News is meant to affirm Jesus as the Messiah and that forgiveness of sins is to be preached from the top of the Jerusalem Hill to the ends of the earth. Those who have seen Jesus’ risen Body are now to become that Body by living His life and giving His life to the world. 


SOURCES:
• Larry Gillick, S. J., of Creighton University’s Deglman Center for Ignatian Spirituality, writes this reflection for the Daily Reflections page on the Online Ministries web site at Creighton.
http://www.creighton.edu/CollaborativeMinistry/online.html
Preaching the Lectionary:
The Word of God for the Church Today

Reginald H. Fuller. The Liturgical Press. 1984 (Revised Edition)
pp. 260-262.

Sunday, March 11, 2012

Sunday, March 11, 2012 - Third Sunday in Lent

A wonderful reflection by Deacon Jim Miles!
 
Based upon what was published yesterday in the New York Times, I have re-written my homily of the today.  It follows.

His disciples recalled the words of Scripture, Zeal for your house will consume me.

Today, as we begin our third week of Lenten discipline, we give thanks to Holy Mother Church.  We give this thanks because, without her guidance and authority , we like so many smaller “non-denominational” Christian churches could take a piece of scripture like the one proclaimed in the Gospel and run with it.  We could develop a complete view of Jesus’ message based upon this one incident where he drives the money changers and merchants from the Gentile Court of the Temple in Jerusalem.
You may say to yourselves; “What is the Deacon talking about?”  But taken out of context, this one verse could direct a group of unsophisticated believers down a path of violence.  And there are people willing to listen to violence, especially when the alternative is to lie down and be walked on. 
This is especially apparent today because it is the way we should all be feeling. If you feel about the Church, as Jesus obviously felt about the temple, then your blood should be about boiling right now. 
Jesus became irate because he walked into the temple and saw that unscrupulous merchants had taken over a part of the temple normally set aside for non-Jewish people to come and pray – the region called the “Gentile Court”.  Instead of accepting the invitation to worship God from this place, they had set up merchant stalls, taking advantage of Hebrew pilgrims coming in from all over the world. 
These pilgrims would come needing to sacrifice at the temple and pay their temple-tax.  They faced two challenges.  First, if they were coming a long way, and most were, they would need to carry this animal with them to be sacrificed in accordance with Hebrew Law and it needed to be alive.  It was much easier to purchase one at the end of their pilgrimage.  The second challenge they faced was they were going to have to pay a “temple tax”.  It was like passing the collection basket once a year.  The problem here again was the temple did not accept Roman currency, only the Tyrian half-sheke was accepted and those traveling from other parts of the empire needed to change their money.
When Jesus entered and saw these merchants had turned a place of prayer into a place of commerce, he became outraged.  Scripture tells us that he uncharacteristically use physical force to drive those who preyed upon the pilgrims from the Gentile Court.  In taking that physical stance against them, he probably signed his own death warrant.  Not only did he create animosity on the part of the Temple leadership (who were likely getting a piece of the action) but he also created enmity between he and the secular profiteers whom he had displaced.
We understand why the Lord became so upset.  As St. Luke says, his disciples recalled Psalm 69 “…Zeal for your house will consume me.”
Now the question; Does it consume you?  All but the most ardent Catholics will be unaware of what landed in the New York Times yesterday.  A secularist group from Wisconsin spent $52,000 to take out a full page ad inviting us to “…quit the Roman Catholic Church.”  That’s right, the New York Times basically accepted a blatantly anti-Catholic advertisement that attacks our Church as “…a tyrannical and autocratic, woman-hating, sex-perverting, antediluvian Old Boys Club?
If past experience is any indicator, there will be little or no mention of this undisguised “Hate Speech” in the broader media.  Just like the HHS Mandate, which has been pointedly ignored by the major news sources –ABC, NBC, CNN and the rest, this attack will not be reported for what it is.  Secularists do not like it when the Church gets “uppity” and complains when their rights get trampled on.  It’s OK for the Catholic faithful to be forced to pay for someone else’s pills and, according to the popular press, it’s not OK for us to object. Brothers and Sisters, we must object.  Zeal for our Father’s house must consume us.
It is ironic that the very freedoms we feel are threatened by the administration’s stance - that conscientious objection to policies that violate our religious freedom are irrelevant, is being challenged by a group depending upon the same Bill of Rights provisions to protect their freedom of speech. We should all share a great sadness that this kind of attack is supported through complicity by so many.
Today our quest for the peace of Christ is once more disrupted by persecution.  Those that seek only freedom from responsibility and to embrace the “sins of the flesh” have decided to lash out.  Holy Mother Church guides us to remember that the Lord calls us to love our enemies so today, even as we feel the justified outrage at their hatred, we return what Christ calls on us to return – love.  We must feel sorrow for those, so misguided as to think our moral character can be compromised by mere words.  This action does have one positive impact – it reminds us that this battle is not won, rather it is just beginning.
Pax

Link to the open letter published by the NYT