Pre-order Ascend at Amazon

Archive for the ‘Lectionary’ Category

The Two Doors

Saturday, October 23rd, 2010

Homily preached at the Church of the Good Shepherd, October 24, 2010

I don’t know how many of you have been to the Museum of Tolerance just down on Pico Boulevard. It is dedicated not only to remembering the Holocaust, but also many other forms of prejudice throughout history, and it’s definitely worth a visit. If you have time this afternoon, why put it off? It’s open today until 5 p.m.

The experience of self-examination begins right at the entrance to the exhibits. There are two doors. One is labeled “Prejudiced” and the other is labeled “Not Prejudiced,” and visitors are invited to enter through the door they think describes themselves.

Unfortunately, the door marked “Not Prejudiced” cannot be opened. Every visitor must humble himself or herself and enter through the door marked for the prejudiced.

In today’s gospel reading (Luke 18:9-14), we are also presented with two doors. One is labeled “Judgmental” and other is labeled “Non-judgmental.” But just like at the museum, we all must enter through the door marked “Judgmental.” (more…)

The Trial of the Steward

Saturday, September 18th, 2010

Homily preached September 19 at the Church of the Good Shepherd

“I tell you, make friends for yourselves with dishonest wealth.”

Did Jesus really say that? Apparently so. And that’s why the parable in today’s Gospel reading (Luke 16:1-13) is probably one of the most debated passages in all of the gospels.

On a quick read, it seems that Jesus is endorsing dishonesty. But there are a few things that make this parable an excellent way to understand all of the parables of Jesus by examining one of the most difficult parables.

First of all, this is a great example of why we shouldn’t quote lines from scripture without context. Even a parable must be interpreted in context. That means not only what comes before and after in the gospel, but also the culture of the times.

Then, we must understand that a parable is not an allegory. A parable is a story based on nature or human relationships, with an unexpected twist, that is open to more than one interpretation.

So based on that, let’s see if we can unpack what this parable has to say to us today. And to do that, we have to remember the passages from Luke we heard over the past few weeks and what is coming up. (more…)

“Forsake foolishness that you may live”

Sunday, August 16th, 2009

Homily for August 16, 2009 | 20th Sunday in Ordinary Time

Proverbs 9:1-6
Psalm 34:2-3, 4-5, 6-7
Ephesians 5:15-20
John 6:51-58

Today we are invited to consider the difference between foolishness and wisdom. But to really understand the difference, we have to set aside our preconceived notions of what these words mean.

A little boy was waiting for his mother to come out of the grocery store.

A stranger approached and asked, “Son, can you tell me where the post office is?”

“Sure!” said the boy, “Just go straight down this street a coupla blocks and turn to your right.”

“Thank you,” said the man. “I’m the new pastor in town. Why don’t you come to church on Sunday. I’ll show you how to get to Heaven.”

“Oh really…” said the boy. “You don’t even know the way to the post office.”

This story tells us something of how the world perceives wisdom. Wisdom is not just practicality, or business-as-usual. We see the conflict between the wisdom of God and Human wisdom in the Gospel reading today, when Jesus says he is the Bread of Life, and skeptics debate this among themselves. No doubt their debate was knowledgeable and scholarly, but it was not wise.

St. Paul tells us in the First Letter to the Corinthians:

“Has not God made foolish the wisdom of the world?”

The key to understanding true wisdom as proclaimed by the Gospel is to discard what the world considers wisdom and to instead become fools in the eyes of the world.

The world tells us that compassion and forgiveness are foolish, because someone might take advantage of us.

The world tells us that greed is wise, because it will make us happy.

The world tells us that gentleness is foolish, because strength is what really matters.

These are just a few examples of how the wisdom of God is viewed by the world as foolish. And we could find a lot more. That’s because our Faith is countercultural. To us, the values of the world are upside-down, but to the world the teachings of Jesus are foolish and naive.

St. Paul also said,

“God’s foolishness is wiser than
human wisdom,
and God’s weakness is stronger than
human strength.”

And that’s what today’s readings are all about. In the first reading today we hear Wisdom described as a welcoming woman. She has set a magnificent table and invited everyone to partake.

This is a classic representation of Wisdom as the Holy Spirit. She is the source of all creativity, all knowledge, all understanding. Anything that is true comes from her: science, art, mathematics, philosophy and all fields of human knowledge.

But wisdom is not just for scholars. We are all called to be wise in the ways of God.

One time a traveller visited a village where a great rabbi had recently died. This rabbi was renown throughout the area as a wise man. The traveller asked on of the rabbi’s disciples: “You rabbi was known to be so wise. What did he give his greatest attention to in life?” The disciple thought for a moment and said, “To whatever he was doing at the moment.”

And that’s where we can be wise in our own lives. Each of us probably knows someone who is wise. And I’ll bet that has nothing to do with education. Maybe it’s a grandparent, an aunt or uncle, whose wisdom shines forth. They are in tune with the things that really matter in life, and that sensitivity has formed them in a special way.

Each of us needs to do the same as we strive toward Wisdom. Wisdom is not navel-gazing or pontificating on obscure points of philosophy. Wisdom is leading our lives in a way that is attuned to the plan God has for each of us, and evaluating our choices in the light of that plan.

Of course we also need to realize that being a fool in the eyes of the world should not involve plain old stupidity! We have plenty of examples in the world today of people who claim to be following the path of God who are just plain stupid.

If we live our lives in true wisdom, will the world recognize us as wise? Probably not. We can assume they’ll think we’re fools. And if we get to that point, we know we’ve made some progress toward true wisdom.

Dorothy Day, the great Catholic prophet who set up homeless ministries in many American Cities in the 20th Century, used to say:

“We acknowledge that we are fools;
and wish that we were more so.”

God’s wisdom is foolishness to the world. We need to be  a little more foolish each day to become wise.

Let’s start today. Let’s each ask ourself: What can I do today that’s just plain foolish?

The Binding of Isaac

Saturday, March 7th, 2009

The story of Abraham’s near-sacrifice of his son is certainly one of the most debated stories of  human history.

In this story from the 22nd chapter of Genesis, God tells Abraham that because of his willingness to sacrifice his own son, Abraham’s descendants shall be as countless as the stars in the sky and the sands of the seashore, and that all the nations of the earth shall find blessing from them. And God’s promise has come true. Abraham’s descendants, the followers of Judaism, Christianity and Islam, have brought the truth of the One God to every corner of the world. Today, half the world’s population sees Abraham as its spiritual father.

And the interpretations of the Binding of Isaac, in Hebrew the Akedah, are as varied as the three religions who claim Abraham as their father.

Once in an interfaith gathering as an exercise we attempted to condense the viewpoint of each of the Abrahamic faiths to one word. Islam was easy: literally it means “submission,” so the essence of Islam is submission to the Will of God. Judaism also gives a clue in the name of the patriarch Israel: it means “he who struggles with God,” so the Jewish viewpoint is one of struggle to understand God. Christianity, centered on the life and ministry of Jesus, is about the challenges represented by the idea of God living among humanity; it is about various interpretations of what Incarnation means in our own life.

So we have struggle, incarnation and submission. And each tradition has interpreted the Akedah from its own viewpoint. The Apostle Paul tells us that the story of the Akedah is about faith on the part of Abraham (and parenthetically about Isaac not resisting, as Jesus did not resist death). The Qur’an sees the Akedah as the primordial story of submission to the will of God (with the featured son being Ishmael rather than Isaac). And Judaism is conflicted, with many rabbinical interpretations of the Akedah that reflect millennia of struggle to deal with the implications of this story.

Among the many interpretations Jews have proposed for the meaning of the Akedah are: the most obvious one, that of a test of faith; that Abraham was tested, but the test was actually whether he would argue with God about the morality of killing his son; that the Akedah is an ancient story that explains how the Israelites came to reject the human sacrifice practiced by their neighbors.

To view the story from the viewpoint of Abraham is to become entangled in thousands of years of exegesis. So how are we to understand this story for our own lives? Perhaps we can gain something by shifting our focus from Abraham to Isaac. What was Isaac thinking?

For Isaac, this experience must have been dreadful. His own father tied him up and laid him on a stone altar, wielding a knife above his chest. To Isaac, the issue of faith was distant. To him, the experience was about trust. Bound and powerless, he could only trust his father and God.

We rarely have to demonstrate our faith to the extent that Abraham does in the story of the Binding. But we can all identify with Isaac. Seemingly powerless and unable to influence events that affect us, such as the current economic crisis, we can only trust that God will provide. We don’t have the answers, we may not really understand what is going on. But trust we do. We trust that no matter how bleak things may seem, God will find a way to bring something good out of it for us. And if we are not always the masters of our own fate, then it is good to rely on God to solve problems that seem unsolvable.

Christ the King: Against the Odds

Sunday, November 25th, 2007

Did you know that today’s feast is one of the newest ones in our liturgical calendar?

The Feast of Christ the King was instituted by Pope Pius XI in 1925. Since then, this celebration has also been adopted by the Anglican Communion and many Protestant traditions as well. Today is the last Sunday of the year. Next Sunday we begin a new Church year with the First Sunday of Advent.

Advent, of course, is not the Christmas season, as we so often hear it called by secular society. The Christmas season begins on Christmas Day and goes through Epiphany. But one benefit of this wrong-headed view of “the Christmas season” is that we get to her performances of Händel’s “Messiah.” While often associated with Christmas, Händel’s wonderful “Hallelujah Chorus” is well-suited to our celebration today:

Hallelujah,
for the Lord omnipotent reigneth.
The kingdom of this world
is become the kingdom of our Lord
and of his Christ.
And he shall reign for ever and ever.
King of kings and Lord of lords
forever and ever. Hallelujah!

King of kings and Lord of lords.

There’s a story told that once while serving as ambassador to France Benjamin Franklin was invited to play a game of chess. He sat down and immediately removed the two king pieces from the board, saying, “In America we have no need of kings.”

Maybe we are at a bit of a disadvantage in the United States to talk about kings. But if you think about it, in many respects kings, with their wide-ranging power, share some things in common with presidents. If you think back on what you learned about various kings in history class, certain things come to mind.

They tended to accumulate wealth for themselves, their family and friends at the expense of others. They thought it noble and honorable to send young people to their death in wars. They sought to increase their power through conquest of other lands. They had little regard for the ordinary citizens or the poor. They imprisoned people without trials and had people tortured. Of course there were many good kings and queens as well, some of them we honor as saints.

Certainly one could make a case that leaders of democracies are not so different from kings in these things.

And it was precisely because of the wanton disregard for life, peace and justice among national leaders that Pius XI initiated the Feast of Christ the King. Pius wanted to emphasize that not even the highest secular leaders can exempt themselves from the laws of God.

So when we talk of Jesus being King of kings and Lord of lords, it doesn’t mean Jesus is the most royal of all royals. It means the kingship of Jesus is fundamentally different from earthly kingship. His reign is diametrically opposed to the usual way nation-states are run. And this stark difference is laid out for us in all its drama in today’s Gospel reading. The highest and deepest way for us to picture Jesus as a true king is to picture him on the cross.

To the world, this seems like the most unlikely image of a king, because it appears to be an image of failure. Kings and presidents, after all, are supposed to be winners.

They are war leaders, conquerors, builders of magnificent palaces, hosts of elaborate state dinners. They talk tough, beat their opposition. They get things done.

In the musical “Evita,” one song refers to politics as “the art of the possible.” Couldn’t Jesus have been more political?

A campaign consultant would have advised him to tone things down and not anger so many people. “You won’t achieve anything if they wind up killing you,” a consultant would have said. You’ll be a loser. Better to build support and gradually implement your program. If you say too much, the odds of winning go down.

Can you imagine Jesus running for president? What would his commercials look like? What would his campaign promises be?

Our presidential election is a year away, and I don’t know about you, but I’m already sick of all the people running.

Vast amounts of time and resources are spent trying to figure out what these folks actually believe, or what they would do if elected. And it’s frustrating because candidates want to be vague, hedging their bets so as to appeal to as many people as possible, keeping their options open.

Jesus didn’t hedge his bets. He knew what he was saying was dangerous, but he said it anyway. The Gospels tell us Jesus predicted that he would be killed, but do you think he needed divine foreknowledge to make that prediction? Common sense would tell him that if he kept on doing and saying what he was doing and saying, there would be a heavy price to pay. And Jesus wasn’t stupid.

This is the common sense that tells us when to shut up. You know the feeling.

“If I speak up about this corrupt business practice, I could be fired.”

“If I tell my friends I go to Mass, they might think I’m weird.”

“If I stand up for the person at work who’s being discriminated against, I may not get that promotion.”

We play the odds in the art of the possible.

Besides, we’re told, the odds are against the Gospel. You don’t really believe that’s a way to solve problems, do you? If you do, you must be an idiot. That’s not the way the world works. Listening to the teachings of Jesus is fine for an hour on Sunday, but that’s no way to run a business. Or a country. Might makes right!

And here is Jesus on the cross, with a sign above him: “King of the Jews.” Pilate put it there to mock him and to serve up a warning against any others who might be a threat to the established order, the way things are done.

Truth be told, the odds are against establishing a just society. How much can we really do as individuals? We see what happens to those who rock the boat. Why not just go with the flow?

But here’s when we think of Jesus on that cross, and why that makes him a true king. He tells us to go against the odds, to practice the art of the impossible.

The odds are against you and I being able to put an end to war, but do what you can anyway.

The odds are against you and I ending the AIDS crisis, but do what you can anyway.

The odds are against you and I ending discrimination, but do what you can anyway.

Because playing the odds and living by the art of the possible robs us of something: hope. I guess that’s what turns me off on elections. The constant platitudes and evasions give me no hope, even as they try to sell me hope. You can’t sell hope, you can only give it away.

There is Jesus on the cross, giving hope. He gives hope to the good thief. He gives us hope for a better world. He gives us hope for a fuller life. He gives us hope for eternal joy.

Jesus knew what the Book of Proverbs says:

“Without a vision the people perish.”

If we give up the art of the possible and try to live the teachings of Jesus in our own lives, and believe they hold the key to solving the problems of the world, will we wind up scorned and abused like Jesus?

Probably. The odds are against us.

But we’ll have something business-as-usual can’t give: hope.

Oh, the powerful will still try to sell you false hope. But there’s Jesus on the cross again, offering real hope. “Play against the odds,” he whispers.

No wonder he’s King of kings and Lord of lords.

Tags: , ,