November 8, 1998Thirty Second Sunday in Ordinary Time |
1) 2 Maccabees 7:1-2, 9-14 2) 2 Thessalonians 2:16 - 3:5 3) Luke 20: 27-38
May our Lord Jesus Christ himself, may God our Father who loved us and in his mercy gave us eternal consolation and hope, console your hearts and strengthen them for every good work and word.(2) It is sometimes difficult for us to remember that we are involved in a work in progress. Though it doesnŐt always seem like it, someday we will be finished preparing the way and building the kingdom. On that day we can settle down to living in the kingdom in the presence of God. Until that day, however, the work remains to be done. The work demands our physical attention, our emotional commitment, and our spiritual strength and stamina. That is stewardship.
Next Sunday the reading's will be: 1)Malachi 3:19-20; 2)2 Thessalonians 3:7-12; 3)Luke 21:5-19.
The Sadducees tried to trap Jesus into giving a foolish answer to their question about the woman whose husbands kept dying, seven of them in all. They didn't believe in an eternal life. They wanted to point out the foolishness of believing in a heaven by asking: Whose wife will she be in heaven? Will she be married to just one of them in heaven? To the first one? Or to all of them at once? Or to each one of them consecutively?
Jesus' answer. That in heaven we neither marry nor are given in marriage, thwarted their clumsy attempts to trap him. It also gives us an interesting insight into the nature of marriage that is not found in any other book of the New Testament: that marriage belongs uniquely to this stage of human existence, and to this stage alone.
It has been most unfortunate that in past ages many Catholic theologians and Church leaders have given an interpretation to this insight that left us with a negative impression of marriage. They reasoned that if marriage belonged to the present passing stage of human existence, and non-marriage belonged to the final age, then non-marriage must be the superior state! Hence, to remain celibate while on earth was considered by some to be more sacred than to marry.
According to modern biblical criticism, this is not a valid conclusion from the passage. Jesus extols marriage every time that he speaks about it. He says that it is the most intimate union possible on earth. He compares the love in marriage to God's love for the Christian community. He never even hints that it is less holy, less sacred, less godlike that the celibate state. Because people will not marry in the final stage of existence in no way suggests that marriage is not a way of perfection now. It only informs us that the conditions of perfection are different in the various stages of our existence.
There are many ways that God calls us to holiness and fulfillment, each one leading to a special experience of God, to a special understanding of the many dimensions of our relationship with God. As marriage is a sign of the depth and intimacy of divine love, so celibacy can be a sign of the universality of divine love. Neither is more perfect. Both are mysteries, mysteries that speak to us of the inexhaustible riches of divine love.
Rev. Eugene Lauer
Since we are now in the month of November, the month set aside in which we pray for all of the Faithful Departed, I would like to share some teaching of Fr. Delix Michel (of East Alton) on why we pray for the dead. Fr. Michel has spoken to our Little Rock Scripture Study groups several times.
IS IT BIBLICAL TO PRAY FOR THE DEAD?
Throughout the world, the Catholic Church will be celebrating All Souls Day in which we will pray for the faithful departed. Throughout this time of prayer your loved ones and the poor souls in purgatory -all of whom are unable to help themselves will be remembered.
In the tradition of the Catholic Church, the dead are remembered and prayed for on All Soul's Day. Praying for the dead is an excellent, noble, and pious thought. Even though there is no explicit reference of purgatory in the Bible, it is biblical to pray for everyone who must appear before the tribunal of God on the Day of Judgement. Talking about the dead soldiers, the Scripture says that Judas and his army prayed for them because they were expecting the fallen to rise again. They also believed that expiation could be made for certain sins. '[Judas] then took up a collection among all his soldiers, amounting to two thousand drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view, for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death' (2 Maccabees 12: 43-44).
As Catholics, we believe that those who die with the stain of sin on their soul must first be purified in purgatory. (Purgatory, from the Latin 'purgare' which means to clean, to purify.) Because of their sins, these people are not clean enough to stand and appear before God. The Bible says, 'Nothing unclean will enter the kingdom of God.' (Revelation 21:27). God is so perfect. God is so holy and man who is a sinner must be preceded by a purification of the sinner. This purification in purgatory is a time of atonement for his sins, but it is also a time of hope and love as the poor soul waits for the day of the Beatific Vision.
St. Paul spoke about the final judgement, which can either be a time of gloom or joy. Though both the righteous and the sinner may be saved, the sinner must first withstand a period of fiery trials. 'If the work stands that someone built upon the foundation, that person will receive a wage. But if someone's work is burned up, that one will suffer loss; the person will be saved, but only as through fire' (1 Corinthians 3:14-15). This is an implicit reference to purgatory as conceived by the Catholic Church. The fire of purification is the test, or the harsh divine punishment, different from Hell and complete separation from God that precedes the eternal reward. The fire both destroys the stain on the souls and purifies them.
The belief in the resurrection of the dead was so strong in early Christianity that some people had themselves baptized for the dead (1 Corinthians 15:29). Prayer for the souls in purgatory allows God's mercy and compassion to flow over them. By our prayers for them now, we will be more assured of prayers for us should we enter purgatory. Our souls will never die, they are immortal. They will live forever in either the eternal presence of the Lord or the eternal separation, they will receive either eternal reward or eternal punishment. We need to confess our sins often to strive to be constantly in a state of grace, we never know when we may die. Meanwhile, our solidarity with our loved ones and our fellow Christians must go beyond death.
Fr. Delix Michel, S.S.L.
(Licentiate in Sacred Scripture)
October 30, 1998
The first reading is from the second book of Maccabees, which originated near the end of the second century before Christ. The books of Maccabees are named after seven brothers who were martyred for their refusal to violate the law of Israel, and of God. The reflection on their reward for undergoing such pain for their faith provides a clear statement of belief in life after death. This idea was still a matter of debate.
Layered on that debate was the Christian community's unwavering faith that Jesus is the resurrection and the life. When the author of today's gospel recorded his story and debate, he was writing from and in a community of people who unflinchingly believed they were destined for eternal life in the risen Lord. What that meant wasn't so clear. Nobody, not the apostles, nor the early witnesses of the risen Lord, nor the Fathers of the Church felt a need to, nor saw the necessity of, providing precise data about life after death. The reality of eternal life with God was so unequivocal and so stunning and so wonderful that squabbles about when, and how, and exactly what did not enter into discussion. Perhaps the early Christians had had enough of quibbling and were happily awash in the reality of belief in eternal life itself.
In the Gospel we hear today: "God is not the God of the dead but of the living" (Lk 20:38). As we enter the month of November we focus on the souls in purgatory. We pray for the faithful departed and our hope is eternal life. Yet there is no need to pray for the dead if they are in heaven. All that we have is confidence in the promise of life, if we are faithful.
This is what the Church teaches: all who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven (CCC #1030). The important thing is the promise of salvation. This has been given to us by God the Father through the gift of His Son.
We pray for the dead precisely to aid them in the process of purification. In this is found our freedom that how we choose to live and open to the gift of God's love we, in turn, will be judged by God.
All has been given to us by the power of the Holy Spirit but we, in turn, must be open to love as God has loved us.
May the souls of the faithful departed through the mercy of God rest in peace.
Fr. Ron
Another issue is the naming of the deceased during the celebration of the Eucharist. While respecting local custom, it is preferable that the names of the deceased not be added to the Eucharistic Prayer on a daily basis. An offering given for the celebration of Mass does not limit the Mass to the donor's intention alone. Every Mass is a sharing in the offering of Christ for the whole world.
Still another concern is the phraseology of obituary notices. The traditional notice fortified with the sacraments of Holy Mother Church was often assumed to refer to the reception of the Anointing of the Sick prior to death. This phrase was intended to emphasize that the deceased Catholic was indeed in communion with the Church. Recently the phrase baptized in the hope of Christ's resurrection has been used to express this reality. If not properly edited, this notice may give the impression that the person's date of death and date of baptism are the same.
In all of these customs, we attempt to articulate our faith and hope, as the funeral liturgy reminds us: At the death of a Christian, whose life of faith was begun in the waters of baptism and strengthened at the eucharistic table, the Church intercedes on behalf of the deceased because of its confident belief that death is not the end nor does it break the bonds forged in life (Order of Christian Funerals, 4).
Archdiocese of St. Louis, Rite Notes
The term saint originated in the Latin word Sanctus meaning hallowed or consecrated. In the early Church all members saw themselves as saints. St. Paul in his letters called all the baptized saints. But early in the first century those who died for the faith were especially honored. As long as Christianity was an outlawed religion such martyrs as Saint Stephen were given such honor and many Christians sought to be martyred for the faith. The roots of giving such honor lay in Judaism with its martyred heroes and prophets. By the end of the second century, annual celebrations were held to commemorate the dates of death, known as feast days because death was the beginning of life in heaven. Today, new saints are officially recognized by the Church for having lived out the Christian faith at the highest level or dying in its cause.
We have begun the month of November. As I write this Reflection, I am wondering where this year has gone. Another year of memories has been made.
As I look at this week, I see that on Wednesday we will observe Veterans' Day. There are numerous occasions during the year that we remember those who have served in the military forces of the United States. Some have given the ultimate gift of their life to insure that we can continue to enjoy our many freedoms. It is another reminder and opportunity to offer a quiet prayer for all veterans, and if you know veterans, to say thanks to them for their service.
We live in a great country, not perfect by any means, but a country that defends our rights and liberties. Many men and women have given part or all of their lives for us. On this Veterans' Day THANK YOU AND GOD BLESS EACH ONE OF YOU.
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More next week!
MARTIN DE PORRES (1579-1639). Martin was born in Lima, Peru, of a Spanish knight and a black former slave woman. He joined the Demonicans as a lay brother and showed great love for the poor. He mixed a deep life of prayer with service in the kitchen and laundryas well as with giving alms at the front door. Though Martin's dark complexion linked him with a minority class, his own care reached out to all human beings regardless of race or social status. He often cared for slaves brought in from Africa.
+Gifts for the third millennium: Martin's example of universal love. He is the patron saint of interracial justice and harmony. He inspires the Church to open the ranks of sainthood to a wider ethnic diversity.
Celebrate 2000!...Reflections on Jesus, The Holy Spirit, and the Father, by Pope John Paul II. The Urgency of Missionary Activity...The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion. As the second millennium after Christ's coming draws to an end, an overall view of the human race shows that this mission is still only the beginning and that we must commit ourselves wholeheartedly to its service. It is the Spirit who impels us to proclaim the great works of God: For if I preach the Gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the Gospel! (1 Cor 9:16)...
There is a new awareness that missionary activity is a matter for all Christians, for all dioceses and parishes, Church institutions and associations. Nevertheless, in this new springtime of Christianity there is an undeniable negative tendency...Missionary activity specifically directed to the nations (ad gentes) appears to be waning, and this tendency is certainly not in line with the directives of the [Second Vatican] Council and of subsequent statements of the Magisterium. Difficulties both internal and external have weakened the Church's missionary thrust toward non-Christians, a fact which must arouse concern among all who believe in Christ. For in the Church's history, missionary drive has always been a sign of vitality, just as its lessening is a sign of a crisis of faith...
I wish to invite the Church to renew her missionary commitment... For missionary activity renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive. Faith is strengthened when it is given to others! It is in commitment to the Church's universal mission that the new evangelization of Christian peoples will find inspiration and support.
But what moves me even more strongly to proclaim the urgency of missionary evangelization is the fact that is the primary service which the Church can render to every individual and to all humanity in the modern world, a world which has experienced marvelous achievements but which seems to have lost its sense of ultimate realities and of existence itself...
People everywhere, open the doors to Christ! His Gospel in no way detracts from the human person's freedom, from the respect that is owed to every culture, and to whatever is good in each religion. By accepting Christ, you open yourselves to the definitive Word of God, to the One in whom God has made Himself fully known and has shown us the path to Himself. [RM n. 1-3]
A mother was teaching her 3 year old daughter the Lord's Prayer. For several evenings at bedtime she repeated it after her mother. One night she said she was ready to solo. The mother listened with pride as she carefully enunciated each word right up to the end. "Lead us not into temptation" she prayed," but deliver us some E-mail. Amen."
In Jesus' Love, Fr. John
