September 27, 1998Twenty Sixth Sunday in Ordinary Time |
The Gospel for this Sunday is a continuation of the teaching of Jesus regarding our eternal life, and the fact that how we live now will determine what our eternal life will be. These passages tend to be rather sobering and foreboding, but that is OK, because at times we need to realize that life, Faith, and eternal life is serious business and has eternal consequences. Specifically, how we live now, in each part of our lives, shapes our relationship with God. We are reminded that one day, our chances will run out, and we will have shaped our final destiny. The Lord also reminds us that we have all at our means now to live our lives authentically in the sight of God, and with character and courage: The Sacraments, the Scriptures, our traditions and prayer. We do not have need of anything extraordinary to know the presence of Christ. The Navarre Bible commentary presents the words of Pope John Paul II concerning this passage: "The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need---openness from the rich, the affluent, the economically advantaged; openness to the poor, the underprivileged and the disadvantaged. Christ demands an openness that is more than benign attention, more than token action or half-hearted efforts that leave the poor as destitute as before or even more so."
St. Paul encourages us on with his words to Timothy by demanding that we seek after integrity, piety, faith, love, steadfastness, and a gentle spirit. Such are the tools which we must have to live authentic life in Christ in these days which are so much the opposites. by seeking after these virtues, we will make sure that we live our lives not in a "spiritual schizophrenia" (private vs. public life) but that we are "whole and entire" in the sight of God and our fellow human beings.
It would be nice to take a break from all this "discipleship" stuff--to stretch out on a couch and listen to some pleasant music with a glass of wine and a sandwich. That is when Amos' words interrupt our fantasies. His "woes" come too close to home. Our blindness to the great gulf between the rich and poor will bring destruction down the road. Paul tries his best to provoke us too. He sounds the same message about living a life of integrity, piety, faith, love and steadfastness. "Fight the good fight!" he urges. "Don't give up now. Remember your profession of faith." The psalmist also sings the same tune, "Happy is the one who keeps faith forever, who secures justice for the oppressed." God's people need to be liberated, fed, healed and protected, but God uses our hands to accomplish these works.
Jesus tells a "Once upon a time" story, but it is no fairy tale to lull us to sleep. It is meant to wake us up and rouse us from our complacency. It is a story of poverty and misery at our very doorsteps. How often do we refuse to see suffering even when it is right before our eyes? We may not cause the pain, but we do nothing to alleviate it. We step over it or around it--anything to get away from the awful sights that nag our consciences. But Jesus says there is no escaping justice. If we try to ignore it, someday we might discover that our fortunes are reversed. Instead of dining at the banquet of the Lord we may find ourselves left outside the door of the kingdom. Then we can only pray that someone will warn our brothers and sisters before it's too late. We refused to listen, but maybe they will. Hopefully, it's not too late for any of us. Jesus, Amos, Paul, Abraham and Lazarus are all telling us to wake up, get off the couch, and act while there is still time. Will we heed the lesson?
For Reflection: Who is the Lazarus on my doorstep whom I refuse to see? What is my greatest poverty? For what riches am I thankful to God?
1) Amos 6, 1. 4-7
2) 1 Timothy 6, 11-16
3) Luke 16, 19-31
Amos rails against the complacent in Zion(1), and Jesus tells the cautionary tale of the rich man and Lazarus(3). It seems that the "good life" ought to come with a warning label: "CAUTION: It has been determined that too much of the good life on earth can seriously damage your eternal happiness." It is not that we should all become ascetics; it is that we must be aware of the consequences of our lifestyles. Temporary joy at the expense of another's necessity is wrong. Our use of time, talent and treasure should never be at price of the exclusion of others. The gifts we have received must be given as gifts, and then more gifts will be ours in heaven.
Next Sunday the reading's will be: 1)Habakkuk 1, 2-3; 2, 2-4; 2)2 Timothy 1, 6-8. 13-14; 3)Luke 17, 5-10.
The scripture readings assigned for this weekend are most appropriate for a focus on stewardship, since they are designed to serve as "wake up" calls for any tendency to slip into complacency. A commentary piece for this Sunday's readings in Living the Word booklet connects well these readings and the theme of becoming responsible stewards. "Jesus' story is concerned with a duty or commitment that outstrips law and obligation. It never occurred to the rich man that his self-sufficiency and sense of supremacy were irreconcilable with being a person committed to the welfare of others. It never occurred to the rich man that he was responsible to grow in responsibility, to see the beggar at his gate, to recognize that the gifts he had been given were not his to hoard, but to share. It never occurred to the rich man that his position in life was not only a benefit, but a responsibility to utilize his gifts and benefits for the welfare of others. Both Amos and Jesus call us to recognize that we are responsible for sharing our gifts and for sharing the gifts of others. Both call us to recognize the reality of sin in life and to take responsibility for it, even though we may not have personally "committed" it. It is imperative that we do this, for it has eternal ramifications. The "complacent in Zion" and the rich man were condemned not because they were malicious, but because they allowed their own giftedness to make them impervious to the gifts and needs of others. They were, in a word, irresponsible."
The Church is Holy because Christ, the Son of God gave himself up to sanctify her and poured out his Spirit to endow her with holiness. The Church, then, is the holy People of God and her members are called "saints" even though the holiness that they possess is imperfect. It is in the Church that "the fullness of the means of salvation" has been deposited. It is in the Church that we, her members, acquire holiness "by the grace of God." The Church being both holy and in need of purification follows constantly the path of penance and renewal. In everyone the weeds of sin will still be mixed with the good wheat of the Gospel until the end of time. We are a people on the way to the perfection of holiness. We need to pray constantly to remain true to God's Spirit and to do penance for our offenses that the holiness of the Church will increase and shine forth to beckon others.
A hand-me-down is something of value we have received from our ancestors. It's not meant to be displayed in museums but to be put to everyday use. To stay useful from generation to generation, a tradition, like other kinds of hand-me-downs, sometimes need alteration, but any such alteration must be done carefully. We don't want to hand rags to the next generation. The trouble is - some of us simply don't know our traditions. They haven't been handed down to us. Or we've been handed imitations, stripped of gospel significance, or, worse, twisted into an advertiser's gimmick or into entertainment. As an example, let's consider Halloween. Some people say that Halloween is a "pagan" holiday, and it's true that people all over the world have held festivals when crops are gathered in, when trees become brilliant, when the deepening darkness and first frosts turn thoughts toward remembrance of the dead. Christians too have their autumn feasts. November 1, All Saints Day, has been a favorite Catholic festival for more that eleven-and-a-half centuries - "handed down" from generation to generation. Like most of our festivals, we begin All Saints Day the evening before. The word "Halloween" is an Irish contraction for "All Hallows Eve." Of course, "All Hallows" is another way of saying "All Saints."
A proverb reminds us, "A guest in the home is Christ in the home." So naturally it became customary to begin festival days by inviting guests and by being a guest. Such outgoing hospitality is the original intent of "trick-or-treat." Even in our own day, the Catholic people in some regions of southwestern Europe don scary masks and travel door to door - and then grave to grave - all the while serenading those they visit. The masquerade, so they say, helps the dead feel more comfortable in the company of the living. Among some central European Catholics on All Saints Eve, fat, white turnips are hollowed out and carved into the shape of grinning skulls. Candles illuminate them from within. The twinkling skulls decorate doorways, like beacons to guide God's children home. Enjoying the goofy grimace of a jack o'lantern can be a way to laugh in the face of death, because in Christ we will have the last laugh, and what wonderful laughter it will be "when all the saints go marchin' in!"
We live by many calendars - at work, at school, at play, at worship. The Church calendar, so we claim, is the calendar that best expresses the way of life we want to live. Poets have described the circle of the year as the wedding ring we wear to demonstrate our fidelity to Christ. The year has also been compared to a crown we receive to show forth our royal dignity as the children of God. The Paschal Triduum is the shining jewel in the crown, and every season - including autumn - shimmers in the reflected light of Easter.
In other words, when we keep the authentic traditions of the year, they can begin to keep us. They can form us as Catholic Christians. They can tell us who we are. They can tell us who we aim to become.
OPEN WIDE THE DOORS TO CHRIST is the theme to guide our preparations in this country. A door is a strong evocative image. The symbol of a door can prompt us to ask, How open am I to a relationship with Jesus? What barriers in my heart need to be penetrated by his healing love? What opportunities do I have to lead others in my family, workplace, and community through doorways of conversion? If the whole point of spiritual preparation for a new millennium is to strengthen our union with Christ who is the same yesterday, today and forever, then it is essential that we open as many doors as possible so that he can enter and transform our lives.
The late, great Redemptorist, Bernard Haring stated, "The two main poles of the Christian life are (1)listening to the Word and (2)doing what the Word demands." In order to be good "doers of the Word, we need to listen to the cry of those in need, acknowledging their right to be loved, honored and whenever possible, helped. We must be willing to cooperate in creating a healthier world, healthier human relationships, and healthier structures in the Church and world."
At the very moment that people feel the future of the planet earth is at stake, whether by nuclear holocaust or the willful destruction of the earth's ecological system, the leading question is where and how do we fit into nature? This is essentially a moral challenge. Our power over nature now makes us responsible not only for our personal future, but also for all humankind and even for the universe itself. The fact is, we are inseparably linked together. Is there a truly human destiny for us in this universe? Any account of Christian living today must pay very deep and serious attention to the whole human community and the universe in which it dwells.
I suggest that if we keep the big picture before us, we will be able to take care of our parochial and family needs without neglecting the wider call of Christian discipleship. We will also be more understanding of the many issues that we are asked to respond to as evidenced by our bulletin, Sunday announcements and other informational and advocacy documents presented to us for our consideration.
Love,
Fr. Ed
Today, is the Feast Day of Saint Vincent de Paul. He was born in April 1581 in Pouy, France. On April 17, 1625, he founded the Congregation of the Mission, (The Vincentians), priests and brothers whose mission is to evangelize the poor. During his life time, Saint Vincent established 18 seminaries to train priests. He died on September 27, 1660 in Paris, France. Saint Vincent de Paul is the co-patron of the Saint Louis Archdiocese, along with Saint Louis, King of France (Louis IX).
Tomorrow is the Feast Day of the patron Saint of our Parish. SAINT WENCESLAUS was a son of a Christian Duke of Bohemia, but his mother was a hard and cruel pagan. Through the care of his holy grandmother, Ludmilla, herself a martyr, Wenceslaus was educated in the true faith, and imbibed a special devotion to the Blessed Sacrament. On the death of his father, his mother, Drahomira, usurped the government and passed a series of persecution laws. In the interests of the Faith, Wenceslaus claimed and obtained, through the support of the people, a large portion of the country as his own kingdom. His mother secured the apostasy and alliance of her second son, Boleslas, who became henceforth her ally against the Christians. Wenceslaus meanwhile ruled as a brave and pious king, provided for all the needs of his people and when his kingdom was attacked, overcame in single combat, by the sign of the cross, the leader of an invading army. In the service of God he was most constant, and planted with his own hands the wheat and grapes for the Holy Mass, at which he never failed daily to assist. His piety was the occasion of his death. Once, after a banquet at his brother's palace, to which he had been treacherously invited, he went, as was his custom at night, to pray before the tabernacle. There at midnight on the feast of the Angels, A.D. 929, he received his crown of martyrdom, his brother dealing him the death-blow.
REFLECTION: Saint Wenceslaus teaches us that the safest place to meet the trials of life, is to prepare for the stroke of death, before Jesus in the Blessed Sacrament.
Saints honored this week put the "catholic" back into Catholic. On Monday the patron of the Czech Republic and Slovakia, Wenceslaus, is honored. Monday also honors the first canonized Philipino, Lawrence Ruiz, a lay missionary, and the group of fifteen Dominican and lay missionaries with him. They are among the martyrs of Nagasaki, Japan in the 1630s. Angels are honored on Tuesday, highlighting Michael, Raphael and Gabriel (patron saint of post offices!). St. Jerome, originally from Croatia, appears on Wednesday, translator of the Bible into Latin (the Vulgate) and one of God's crabby saints. A daughter of France, Therese of the Child Jesus, is a better known "modern" saint who died 100 years ago. She balances Jerome's disposition with her universally appreciated gentle nature. Next Sunday's liturgy overshadows Francis of Assisi, but all his friends, human and animal alike, will honor him. What variety in the Church! Let's take encouragement: there is room for us, too.
The priest, while counted among the listeners to the Word of God, holds the duty of proclaiming the word which has been entrusted above all to him. "He then as a rule reserves to himself the tasks of composing comments to help the people listen more attentively and of preaching a homily that fosters in them a richer understanding of the Word of God" (LFM 38). Thus he must have a thorough knowledge of the structure and interrelatedness of the readings at Mass (LFM 39). With pastoral sensitivity he chooses among the various options for readings, after listening to the opinions of the faithful and nourishes them through the homily. He leads the Prayer of the Faithful, and when appropriate, provides introductory comments for each of the readings (LFM 40).
"Christ's word gathers the people of God as one and increases and sustains them" (LFM 44). The people of God have a "spiritual right" to hear this word. They are to cherish it with "an inward and outward reverence that will bring them continuous growth in the spiritual life and draw them more deeply into the mystery which is celebrated" (LFM 45). The Sacred Scriptures are the source of life and strength, "the food of Christian life and the source of the prayer of the whole Church." Thus the faithful should be present for the entire Mass and should remain open to the word "not only during Mass but in their entire Christian life as well" (LFM 48).
The Introduction suggests an order of precedence by recalling that the biblical readings are proclaimed by readers and the deacon. "But when there is no deacon or no other priest present, the priest celebrant is to read the Gospel and when there is no reader present, all the readings" (LFM 49).
The Introduction also addresses the difference between instituted and non-instituted readers, recalling that "whenever there is more than one reading, it is better to assign the readings to different readers, if available." Psalmists or cantors of the psalms should be drawn from those "with the ability to sing and read with correct diction" (LFM 56). Commentators may also provide "relevant explanations and comments that are clear, of marked sobriety, meticulously prepared, and as a rule written out and approved beforehand by the celebrant" (LFM 57).
Newsletter of the Committee on the Liturgy of the National Conference of Catholic Bishops, Volume XXXIV, February-March 1998.
