29th Sunday in Ordinary Time

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How appropriate that we have these readings just a few weeks before Election Day. Each of the readings addresses some aspect of political power and authority, making it appropriate to look at their original context and then seeing how we can apply them to our current situation.
The first reading from Isaiah refers to the anointing of Cyrus, king of Persia. This passage is absolutely dramatic in its effect on the original audience. Isaiah is writing to the Israelites who are exiled in Babylon, the great capital city of the Persian Empire. As we saw last week, this exile was a punishment for the idolatry of the Israelites. Now, they find themselves in a foreign land with polytheistic beliefs. Yet, Cyrus treats the Israelites well during their captivity, and God chooses to anoint Cyrus in the same way as a king of Israel would be anointed. Imagine – a foreign king who has no knowledge of the one true God has been chosen as the anointed of the one true God of the Israelites to be king. Why does God do this? God does so for the sake of his people and to make himself known to Cyrus and the Persians. God is greater than our preconceived ideas or even greater than God’s previous plans that we know.
The psalm continues this theme of the first reading, encouraging all lands to sing and praise God, even if they do not know him. God is not just for Israel, but for everyone. The other important message from the psalm is that the Lord is king and he alone. While we do have our temporal rulers set apart to rule over us, they do not detract from God’s kingship over us. In a sense, it really does not matter who is our ruler, for it does not change the fact that God is our king.
Paul makes this point to the Greeks in Thessalonica who have just accepted the word of God. Paul encourages them to rejoice in their calling, for the Gospel did not come to them in word alone, but through power in the Holy Spirit and conviction. God is not just for the Jews, but for everyone. They too are loved by God just as much as the original chosen people of Israel. That fact enables us to live in faith and love, serving without complaint no matter what our situation or condition.
Finally, we have the famous passage where Jesus is challenged with the question of whether it is lawful to pay taxes to Caesar or not. Two different groups ask him this question – each of them having a political motive, as these groups were essentially political parties of the time. On the one hand, the Herodians were loyal to the Romans and supported tax payment, so that if Jesus rejected tax payment that would get him in trouble with the Romans. On the other hand, the Pharisees rejected tax payment, saying it was an offering to a false god. Thus, if Jesus accepted tax payment he would be in trouble with the larger Jewish community.
Thus, the answer Jesus gives transcends political understanding: ‘Render unto Caesar what belongs to Caesar, and to God the things that are God’s.’ In effect, what Jesus is saying is that if Caesar asks for the tax, give it to him, but in giving the tax it in no way diminishes God’s kingship over us. In reflecting on the idea of giving to God what belongs to God, we must ask ourselves what we have that does not come from God. We owe him our entire existence, and it is that which we owe to him.
What does this all mean for our own times? We’ve heard a lot about the upcoming election, and we have been told how to vote by various people. At the end of the day, it does not really matter who wins, for God is still God and we are still his people. If God can accept Cyrus and Caesar as rulers over his people, then he can certainly tolerate whomever wins our presidential race, and so should we.

28th Sunday in Ordinary Time

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Once again the Sunday readings provide us with a consistent theme: the promise of the eschatological wedding feast of the Messiah. Each reading provides a poignant aspect of this great mystery and promise.

In the first reading, Isaiah is trying to console and inspire the Jewish people who are suffering in Babylon. Their temple has been destroyed and they are far from Mount Zion in Jerusalem. It is within this context that Isaiah announces the Messianic promise of the banquet on the mountain of the Lord. In attending this feast we will no longer have need of the Temple veil that shrouds the presence of God. At the feast we will behold God as God is, our sins forgiven, and our fears relieved.

The responsorial psalm continues this theme with the famous hymn of the Lord as our shepherd. Again, the theme of Messianic fulfillment is evident in the words: God will provide abundantly for all of our needs in verdant pastures. Notice that the location of the feast shifts from the mountain in Isaiah to a pasture in the Psalms. Each image has special significance for its original audience and for us today. A mountain conveys the sense of closeness to God and getting God’s perspective on the world, while the pasture is clearly an image of peace and serenity.

The second reading at first glance seems out of place, but in point of fact we see Paul providing the essential focus for the readings. These Messianic promises do not refer to physical satisfaction in terms of hunger and security. Instead, it provides us with the serenity of spirit needed to trust God for all of our needs. Paul is referring to the context of his persecuted church. His people were shunned by the Jews and suspect by the Greeks. No doubt their livelihoods were meager, as Paul certainly had that experience of want. Yet, if we have God we have all, and God will provide for us in our need.

Finally, Jesus uses the image of the marriage feast to describe the eschatological fulfillment of the Messiah’s coming. The invitation to that feast is extended first to those in the kingdom – the Jewish people. However, not only was the invitation ignored, but also it was scorned in the worst possible terms – beating the messengers who brought the good news. The original invitation list, then, is cast aside and everyone who could be found are brought into the banquet. Still, we must have our wedding garment to attend worthily. What is the wedding garment? St. Gregory the Great gives us the answer:

“For if we say it is baptism or faith, is there anyone who has entered this marriage feast without them? A person is outside because he has not yet come to believe. What then must we understand by the wedding garment but love? That person enters the marriage feast, but without wearing a wedding garment, who is present in the holy church. He may have faith, but he does not have love. We are correct when we say that love is the wedding garment because this is what our Creator himself possessed when he came to the marriage feast to join the church to himself. Only God’s love brought it about that his only begotten Son united the hearts of his chosen to himself.” (Forty Gospel Homilies 38.9)

Twenty Seventh Sunday in Ordinary Time

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This week we are asked to look at the kingdom of God in terms of a vineyard. Agricultural images are common to the Scriptures, largely because most people earned their living from farming. The images are therefore familiar enough to the original audience, making it easy for them to draw the necessary analogy.

In the first reading the prophet Isaiah is reviewing the message of God for Israel just prior to the Babylonian captivity. For Isaiah, the vineyard was planted well by God, but it became a useless crop due to those whom God entrusted with the care of the vineyard. Here, Isaiah is referencing the unfaithful leaders of Israel who allowed themselves and the nation to worship false gods. Such a sin leads by nature to ruin; God need not send a special punishment when the sin itself leads to ruin. Thus, the Babylonian captivity of Israel is the result of infidelity on the part of Israel, for had Israel remained faithful they would have remained united with the Southern kingdom of Judah and would have been able to withstand the oncoming invasion. As it was, the lack of fidelity to God led to a lack of unity, thereby leading to inevitable ruin.

The Psalm continues this theme. Psalm 80 is a traditional lament Psalm, written at the time of the captivity and drawing on the same images of Isaiah. Here, the Psalmist puts into prayer form what Isaiah puts in the way of allegory and prophecy: despite the infidelity of your people, Lord, spare us this disaster and we will return to you. How often this prayer has been said by every succeeding generation! No doubt many are making a similar plea to God in our own times.

St. Paul’s letter at first sight does not appear to be connected to these readings, but he is speaking to the individual person of his day who is probably experiencing great trials from the outside world for accepting the new Christian faith. We have no control over what others do; we can only control our own actions and our response to what is happening around us. No matter what is happening around us we must still be joyful and remain faithful to God. Therefore, think of what is good and God’s peace will be with you.

Finally, the Gospel reading adds an additional layer to the prophecy of Isaiah. Jesus uses this familiar image from Isaiah and the Psalms and adapts it to his times. He uses the vineyard as it would be understood in his times. Vineyard owners in Jesus’ time were wealthy men who owned multiple vineyards and houses. They would rotate their time at each house and vineyard, and then would hire servants to care for the vineyards and houses in his absence. This man would have other servants of greater authority who could speak in his name, not to mention sons who could carry a much stronger message. The point Jesus makes, then, is crystal clear to his audience. The final line of this Gospel reading is not given in the lectionary: v. 45-46: “When the chief priests and the Pharisees heard his parable, they knew that he was speaking about them. And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.”

Both the Pharisees and the crowd were wrong. The Pharisees could not accept the clear message of truth, but the crowd only regarded Jesus as a prophet and no more. Neither could see Jesus’ real identity. May we not fall into the same traps, and may we be good stewards of the vineyard God has entrusted to us: our spiritual lives and those of others entrusted to our care.

26th Sunday in Ordinary Time

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This week our theme from last week continues: the way of the Lord is not the way of the world. In the first reading we see the prophet Ezekiel pick up this theme in regard to those who repent of their sins. Ezekiel is writing before the Babylonian exile in an attempt to restore the piety of Israel, hoping that such a restoration will avert the impending doom. The prophet stresses two ideas: first, the importance of perseverance. It is not enough to begin a life of holiness; you must persevere in that state of holiness throughout your life. Second, a person who has not begun in virtue but converts later in life and perseveres in that virtue until death should receive a great reward. Those two elements constitute fairness in the eyes of God.

The responsorial psalm repeats those themes from the first reading. We pray for knowledge of God’s ways that we might follow the way of God all the days of our life. At the same time, we implore the mercy of God so that we might return to God if we have strayed from the path. Remembering that God is good and merciful will enable us to maintain the right path.

St. Paul then shows us in what that right path consists: humility. We should not think ourselves greater than others because of all the good things God has given us. Instead, we should realize the great responsibility that comes with such a high calling. He then reminds us of the example of Christ, who humbled himself to become a human and to die for our sakes – all in obedience to God’s will. Because of Jesus’ obedience, God exalts him, and God will do the same for us if we follow the example of Christ.

Finally, Jesus highlights the point of obedience to God’s will in the parable of two sons. All of us can see ourselves in this story. It is often the case that we are like the first son. We hear God’s word and initially we are resistant to it, but after thinking about it for a while, we come to our senses and follow God’s will. Unfortunately, we are also like the second son in many times in our life. We hear a great homily, or are excited by a profound passage from Scripture at first reading, but then we fail to carry out God’s will in our lives. What is worse, we are often like the Pharisees who have forgotten the first reading from Ezekiel. We see people turn from a bad life and yet that does not move us to be more fervent in our practice of the faith.

Let us always have the humility of Paul so that we can see God’s will in our lives and carry it out faithfully.a

Twenty fifth Sunday in Ordinary Time

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“The Lord is just in all his ways and holy in all his works.” These words from the Responsorial Psalm of today’s Mass are our central theme. In our lives we yearn to know the will of God in our lives, but very often we really want our will confirmed by God. We become disappointed when God shows His will and it is very different from our own.

The first reading from Isaiah recalls the return of the Israelites to the Promised Land after the Babylonian captivity. The Jews who suffered for their faith did not have a lot of patience with those who may have capitulated under pressure and did not stay completely faithful to God’s law. Isaiah pleads for mercy here. If they turn to God for mercy God forgives them, which is not what is in the mind of the people. The early Church had a similar episode where some wanted to reject those who gave into persecution. They were called the Donatists, and they rejected backsliders. In response to them, St. Augustine evoked these words from Isaiah to encourage those who did fall away to return and begin again.

St. Paul encourages the Philippians to conduct themselves in a way worthy of the Gospel. Within the context of these readings that would mean we should show mercy to our neighbor just as God showed mercy to us. The saint struggles with two desires: to depart this world and be with Christ, and to stay on earth and serve others. To become mercy for others Paul sees it better to remain on earth for the benefit of his community. Accepting God’s will in this matter is an act of mercy toward others. We also have to recognize when others need us and to be available for them. In this way we show mercy to those in our life.

Finally, the Gospel teaches a hard lesson about the mercy of God. A landowner provides the same pay for everyone, regardless of how many hours they labored in the field. Those who worked all day find this unjust, while those who only worked a few hours found this extremely generous. The point of the Gospel passage is not about economics, but about the salvation that comes to us from God. The grace of salvation is a gift freely given by God; it is not owed to anyone out of justice. Thus, those who complained in the parable had no right to do so, and they are sent away. St. Gregory the Great has us ponder this sober reality:

“For many are called, but few are chosen; many come to the faith, and only a few are brought to the heavenly kingdom. See how many have gathered for today’s celebration; we fill the church! But yet who knows how few may be numbered in the flock of God’s elect. All voices shout ‘Christ!’, but not everyone’s life shouts it. Many follow God with their voices but flee from him by their conduct….In this world they mingle with the faithful through their confession of faith, but in the next they do not merit to be counted in the ranks of the faithful because of their wicked way of life. The sheepfold of our holy church receives goats together with lambs, but as the Gospel bears witness, when the judge shall come he will separate the good from the evil as a shepherd sets the sheep apart from the goats. Those who are subject to the pleasures of their bodies here cannot be counted as sheep there. The judge will separate from the ranks of the humble those who now exalt themselves on the horns of pride. Those who share the heavenly faith in this life but seek the earth with their whole desire cannot obtain the kingdom of heaven.” (Forty Gospel Homilies 19.5)

Triumph of the Cross

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Today we celebrate the Feast of the Triumph of the Cross. Since it is a major feast day in honor of the Lord Jesus, it can take precedence over the regular Sunday cycle. This feast began when the alleged “true cross” on which Jesus died was found by St. Helena in the fourth century. Afterward, her son, the emperor Constantine, had built on that site the basilica of the Holy Sepulcher in Jerusalem. This feast is designed to honor that event.
In the Catholic tradition, the triumph of the Cross is really the Good Friday celebration of the Lord’s Passion and Death. During that liturgy we process forward and venerate the holy cross. It is good, nonetheless, to have another day to focus our attention on the central symbol of the Christian faith.

Today’s first reading reminds us of the bronze serpent that God ordered Moses to make. Anyone who looked upon that image would be saved from death and the ill effects of the serpent bites that were tormenting the Israelites in the desert. As we shall see, the image of the bronze serpent is a type or foreshadowing of the lifting up of Jesus on the cross, so that anyone who looks upon Jesus will be saved from the death of sin. The responsorial psalm reminds us of that saving work of God, and it looks ahead to the saving work to be done by God in future times.

The second reading is the famous hymn to Christ in the letter to the Philippians. This passage is a classic example of exaltation Christology, meaning that the obedience of the human Jesus to accepting death on the cross for our salvation leads God the Father to raise him up so that all peoples might acknowledge Jesus as Lord – the traditional title for God in the Jewish tradition. It is precisely in that act of submission to the cross that leads to such a glorious exaltation.

The Gospel then has Jesus make reference to the event which we read in the first reading. Here, Jesus applies that image to himself and makes the key distinction: the bronze serpent saved the Israelites from physical death, but Jesus being lifted on the cross will save us from the spiritual death of sin. The Venerable Bede has penned the best description possible on this replacement:

“The wounds caused by the fiery serpent are the poisonous enticements of the vices, which afflict the soul and bring about its spiritual death. The people were murmuring against the Lord. They were stricken by the serpents’ bites. This provides an excellent instance of how one may recognize from the results of external scourge what a great calamity a person might suffer inwardly by murmuring. In the raising up of the bronze serpent (when those who beheld it, they were cured) is prefigured our Redeemer’s suffering on the cross, for only by faith in him is the kingdom of death and sin overcome. The sins which drag down soul and body to destruction at the same time are appropriately represented by the serpents, not only because they were fiery and poisonous and artful at bringing about death, but also because our first parents were led into sin by a serpent, and from being immortal they became mortal by sinning. The Lord is aptly made known by the bronze serpent, since he came in the likeness of sinful flesh. Just as the bronze serpent had the likeness of a fiery serpent but had absolutely none of the strength of a harmful poison in its members – rather by being lifted up it cured those who had been stricken by the live serpents – so the Redeemer of the human race did not merely clothe himself in sinful flesh but entered bodily into the likeness of sinful flesh, in order that by suffering death on the cross in this likeness he might free those who believed in him from all sin and even from death itself.”

“O Crux Ave Spes Unica!” – O Hail the Cross, our only hope!

23rd Sunday in Ordinary Time

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This Sunday’s readings focus our attention on the theme of fraternal correction, i.e. how to correct someone who has gone astray. This skill does not come naturally, and so we need help in learning this important skill. Some people err in having a false notion of charity that says we should not correct anyone because that is judging, and thus that action is not charitable. On the other hand, some people err in having a self-righteous attitude about correction of others, implying that they are blameless in the sight of God.

The first reading is a call from the prophet Ezekiel to warn others about wickedness. He uses the image of a watchman to teach the lesson. A watchman would be ordered to watch the city gates for a set time at night, and usually there were three night watchmen who rotated the duties. If a threat to the city was detected at night, it was the night watchman’s job to warn the city and prepare to defend the city against the threat. So, the first lesson we learn is that wickedness is a real threat to the walls of our souls and those of others. We have an obligation to warn others about it in the same way a watchman has the responsibility of warning the city about impending threats.

The responsorial psalm gives us a reminder about the way in which God warns us about sin and wickedness. The psalmist reminds us of the time in the desert when the Israelites complained against God and wanted to return to the slavery of Egypt in spite of the fact that they had seen the marvelous works of God in their lives. How often have we been in the same situation? How often have we forgotten the mercies of God and returned to sinful ways? So, the way God warns us is by reminding us of the good God has done for us and of the evil we have committed that he has forgiven in our lives.

Paul’s contribution to the subject comes in the form of reminding us of our obligation to love others. Love does no evil to our neighbor, so in reminding them of the teachings of God we perform the best practice of love. Paul argues that we fulfill the law by loving our neighbor. Reminding our neighbor of God’s commandments is the greatest love we can show, for we care for their needs that extend into eternity.

Finally, Jesus gives us a guide to follow in the correction of others. This process is extensive and gradual. It takes a great deal of patience to correct in this manner. How easy it would be to excommunicate and condemn, but that would not provide for the needs of that person’s spirit. Some, however, see condemnation as justified when Jesus urges that after the lengthy process of charitable correction fails that we treat that person like a tax collector or Gentile. Yet, how did Jesus treat the tax collector and Gentile? He ate with them, talked with them, and kept open the dialogue with them. May we imitate the Good Shepherd in our dealings with others.