Tuesday, October 23, 2012
A Prayer for our Country
Mark your calendar. Join us in Prayer!
Monday, Nov 5, at 7pm in church.
Father Craig will lead a Prayer Service on the eve of Election Day.
Come pray for our elected officials, our candidates, our electorate and our country.
Eucharist Adoration will also be celebrated all day from 8:30am until Benediction at 9pm.
Monday, October 22, 2012
Luke Chapter 16
Two parables and three distinct teachings make up this
chapter. The parables take on a different
tone, especially the later one (vv. 19-31). Likewise, the three sayings that
appear in the center of the chapter are delivered with a tone that is direct
and unequivocal. Jesus is engaged in direct and serious teaching (vv. 14-18).
Lets look at some specifics.
The first parable is about the dishonest steward (vv. 1-8).
The parable tells the story of a steward who was placed in charge of his
master’s supplies. The steward squanders these supplies and is then called to
account by his master. Fearful of his fate, the dishonest steward produces
dishonest promissory notes and is later commended by his master for his
prudence. Now, at first glance, it may be tough to find the value/virtue in
this parable. Jesus, probably aware of that, explains the parable in vv. 8-13.
The lesson of the parable is not so much about the prudence of the steward but
is instead about where one decides to keep his/her value. The lesson of the parable is given at the end
of Jesus’s explanation (i.e. v. 13).
Following this parables, there are three ‘sayings’ by Jesus.
There’s a saying against the Pharisees, one about the Law, and a third against
divorce. In short order Jesus delivers these quick teachings in one or two
sentences. It’s important to remember that while look offers these sayings in
short order, the other Synoptic Gospels, offer longer explanations and further
words from Jesus. Suffice it here to say that Jesus is prepping the crowd for
the next parable. Look at the sayings-
all three are about the old Law that the Pharisees have held onto, together
with their hypocrisy. Jesus will use the following parable to once again
demonstrate the New Covenant that he brings, the New Law that will fulfill and
transcend the Old.
The parable is about a rich man and Lazarus (a different
Lazarus than the one Jesus raises from the dead in John’s Gospel). There’s a
two-fold interaction here: there is Jesus teaching the parable to the crowd,
with particular attention to the Pharisees gathered; and there is the
interaction between the rich man and Lazarus. Both of them are archetypes for
the crowd gathered, again, with particular attention to the Pharisees.
Notice the way the parable ends: it ends badly for the rich
man. This parable is a clear indictment of the Pharisees. But what can the
parable teach us? I think there are numerous nuggets here: the need for
compassion; a warning against hypocrisy; a lesson about Trust in Jesus and the
commitment of Faith and Discipleship. There’s a lot going on here. And at this
point, Jesus is about to step it up a notch…
Point for Prayer
“Dear Jesus, imaginative and merciful, you open me to see
how much creativity I need to be your disciple and how much mercy I must show
to act as a disciple. Urge me to be more imaginative in growing spiritually
than worldly people are in their quest for materialistic triumphs. Invite me
more urgently to learn your basic guideline about giving mercy in order to
receive it. Make me a just and merciful person” (150). Amen.
Thursday, October 18, 2012
Luke Chapter 15
This chapter consists of three thematically related
parables. Firstly: the parable of the Lost Sheep (vv. 1-7). Secondly: the
parable of the Lost Coin (vv. 8-10). Thirdly: the parable of the Lost Son, also
known as the Prodigal Son (vv. 11-32).
The themes that unite these parables are sin, mercy, forgiveness,
repentance, and restoration. I really shouldn’t say anymore, and just let the
parables speak for themselves because they are easily written and easily
understood.
The first parable, the Lost Sheep, is a companion piece to
Jesus’s identification as the Good Shepherd; an identification that he offers
in John’s Gospel (Jn 10). My favorite part of this parable is a subtle
difference that occurs from this same parable in Matthew’s Gospel. Look at v.
5. In Matthew’s Gospel, the verse reads, “and if he finds it…” There’s a sort of condition that Matthew puts on
Jesus finding the Lost Sheep. That is not the case here. In Luke’s version,
again in verse 5, it reads, “and when
he finds it…” In Luke’s version, there are no conditions to Jesus finding those
who have wandered off- it’s just a matter of time. I love that!
Then we have a brief parable about the Lost Coin. This
parable is similar in theme to the Lost Sheep. I will leave this to your own
reading and prayer.
But I would like to offer a few reflection about the very
famous passage about the Prodigal Son. First, the word prodigal means being reckless with spending money. Traditionally,
this adjective has been used to describe the younger son who takes his father’s
inheritance and blows it on women and other excesses. And true enough. But this
story is as much about the father as it is about his sons, both younger and
elder. You see, as much as this parable is about sin and repentance, it is also
about mercy and restoration which are the gifts of the father. Furthermore, the
father is gracious with these gifts to not only the younger son, but also to
the elder. So, perhaps we can even extend the adjective prodigal to describe the father as well. He is lavish with his
mercy and forgiveness. So, our reflection on this parable is much deeper than
at first glance. A few recommendations:
1.
Look at Rembrandt’s painting of this scene. It’s
a beautiful picture. Just Google, “Rembrandt’s Prodigal Son” and it’ll pop up.
2.
Read Henri Nouwen’s “The Return of the Prodigal
Son”- a great book that delves into both Rembrandt’s painting and the deep
spirituality behind this parable.
3. Read Timothy Keller’s “The Prodigal God” – a
great book about this parable applying the adjective to the Father, i.e. God.
Point for Prayer
“Forgiving Jesus, your love has moved you to seek the lost
sheep, the lost coin, the lost son and daughter. You show us the importance of
evangelizing so that others may experience your love. You urge me to have a reconciling
spirit that favors repentance in others. With the power of your Spirit I will
open myself to these attitudes and behaviors” (144). Amen.
Wednesday, October 17, 2012
Luke Chapter 14
The beginning of this chapter reprises the idea of healing
on the Sabbath that was brought up in the previous chapter. The healing of the
man with dropsy (vv. 1-6) is similar to that of the crippled woman; and the
point that Jesus makes in the process of his healing is the same: the Sabbath
doesn’t exclude these ‘works’ of kindness- the New Law of Love that Jesus is
ushering in fulfills and transcends the Old Law of Moses.
One image that we use to describe Heaven is the image that
is given in the Book of Revelation: Heaven is like a wedding banquet. A meal,
prepared by God for His Son, Jesus, and His people. In these next verses, Jesus
talks about that wedding banquet, that meal, as he described who the guests are
(vv. 7-14), and then a parable about the requirements for getting into the
wedding banquet (vv. 15-24). The banquet
is a time and place where Jesus will present to the Father those who had
believed in His Gospel and accepted his call to repentance and discipleship.
Ironically, the passage seems to present the idea that there are some who are
‘automatically’ included in the feast because of their state during their
earthly life: the poor, the blind, the lame, the cripple. Are these invited because they have already
had their share of suffering and were united to Christ because of it? Is there a
sort of hierarchy of those invited, starting with the lowliest and ending with
those of privilege, those who put off responding to the Gospel?
Luckily for us, Jesus takes the time to sort of distill the
first part of this chapter in 8 verses (vv. 25-33). It is here that Jesus makes clear the call to
discipleship and the requirements for entry into the Kingdom of Heaven, a.k.a.
The Heavenly Banquet. The one thing that has to be reconciled in all of this is
the balance between the rather complex way Jesus presents the Gospel message of
Repentance and Discipleship, and the rather easy, black-and-white,
straightforward nature of the message itself.
Verses like 25-33 stand out for us because they are straightforward,
without equivocation.
This then is the crux, I think, of discipleship. The invitation
to Discipleship is easy and straightforward. The human person is capable of
responding to the invitation and embracing it. Unfortunately, the human
condition, mired in the tendency to sin and reject the Promise, is prone to
rejecting and ignoring the Call. Luckily, we have the sacrament of
Reconciliation and the vast treasury of Mercy that Christ left the Church. And
it is this Reconciliation and Mercy that we will take up in Chapter 15.
Point for Prayer
“Jesus, host of the man meals of the Gospel, especially of
the Last Supper, you teach us that at these dining experiences, we can learn
many of the Gospel values you want us to have. Above all, in the Eucharist, we
celebrate your sacrificial presence and table fellowship. May our beliefs,
attitudes, and practices reflect our communion with you, both in the Sacrament
and in our daily behavior” (136).
Tuesday, October 16, 2012
Luke Chapter 13
This chapter reiterates the essence of the Gospel: “Repent”!
In the first five verses of this chapter, Jesus uses a historical happening (a
tower falling in the town of Siloam and killing 18 people) to refocus all his
teaching, all his miracle working, and all his predictions of his own death, to
the single point of his Life and Gospel: “Repent!”
Likewise, the parable that follows and ends at v. 9,
followed by the saying about the Narrow Door (vv. 22-30), all have to do with
this renewed call to Repentance and the inevitably of death and judgment;
Salvation for the just and rejection for the unjust. These two sayings alone
could justify the fact that Herod’s desire to kill Jesus (vv. 31-33). Jesus
words about Herod seems to indicate that Herod knew that Jesus thought he was
unjust. Therefore, we can also assume that Herod was familiar with Jesus’s
preaching.
There is a healing episode in this chapter as well. Jesus
heals a crippled woman on the Sabbath (vv. 10-17). This passage, and the words
that Jesus exchanges with the leader of the synagogue gives him an opportunity,
once again, to reiterate the purpose of his life and ministry: to heal and to
bring about repentance for the kingdom of God. Likewise, this healing and
repentance transcends the Laws of the Old Covenant. Notice the reactions of the synagogue
leaders: they are humiliated (v. 17). This is telling: there is no defense in
front of the Gospel: it is only life giving, only healing, only Good. There is
no argument against it or in spite of it. This is something we can remember when
we engage our Faith in the public sphere- there is no system of thought, no
philosophy, no ideology that can explain away the Gospel message; supplant the
Gospel message or make it irrelevant. It
is wholly logical and is constantly in tune with time and place: the Gospel
message is universal: Repent, believe in Christ Jesus and be saved in His name!
But Jesus’s preaching and message is not with its irony.
This chapter closes with Jesus lamenting the fact that those who hear him now,
will sooner rather than later turn on that message, and on the messenger, and
offer him up to be crucified (vv. 34-35).
This is something that we can certainly apply to our daily lives,
especially as we continue to struggle with our own fallen humanity and our
desire to grow in holiness while at the same time confronting our ability to
sin. But remember Jesus’s parable of the
barren fig tree from the beginning of the chapter (vv. 6-9), we are to retain
the ability to bear fruit for the Lord- by this the Lord is glorified- that we
bear Fruit in His name!
Point for Prayer
“Savior of the world, you have offered me salvation from all
that would oppress me above all my sins. Help me to have a true and honest
appreciation of the moral and spiritual state of my life. Assist me to be
honest in evaluating myself and my behavior in the light of your teachings and
expectations. Strengthen me with the love of the Holy Spirit and your gift of
the Sacrament of Reconciliation” (129).
Monday, October 15, 2012
Luke Chapter 12
This chapter, at 59 verses, is rather long and dense. Jesus
is sort of all over the board in regards to the contents of his teachings here.
It is possible that what Luke has done here is summarize a great deal of
Jesus’s teaching with regard to the chronological order in which Jesus first
gave these teachings. This is not a problem, theologically or otherwise.
One highlight can be the sayings of Jesus as it pertains to
the third person of the Trinity, the Holy Spirit (vv. 10-12). The full theology
of the Holy Spirit is presented much more fully in John’s Gospel and in the
letters of Paul. Furthermore, the Advocacy that Jesus presents here as the role
of the Holy Spirit, will be developed and explained further in John’s Gospel.
This passage on dependence of God is one of my favorites in
all of Scripture (vv. 22-34). It is at once a teaching about dependence on God,
and the dangers of worry and anxiety, and also the costs that go along with
depending on God and embracing our call to discipleship. Worry and anxiety can really choke us-
debilitate us; make us incapable of giving and receiving Love. The ability to
trust in Jesus, and the Father, to provide, guide us, in good times and bad is
probably the most fundamental disposition we can engender in our hearts. If all
things from God work to bring us closer to Him and to the people we love, then
we have no need to worry or be anxious because all things are for the Good.
There is a rather disturbing section to this chapter as
well. Jesus has rather harsh words in vv. 49-53. His words are meant to
demonstrate the inherent division that the Gospel message will cause. Those who
hear the Gospel message will have to make a decision: do I follow Jesus or not?
And sadly, there will be some who will follow and some who will not- even in
one’s own family. This is tough to understand, perhaps. But, if you’ve ever
been persecuted or made fun of, especially by those closest to you, then you
know exactly what Jesus is saying here.
Finally, the chapter closes with a teaching about
forgiveness (vv. 57-59) and a brief, and rather cryptic teaching about the
‘signs of the times’ (vv. 54-56). These closing paragraphs, taken in context
with the whole of this chapter, seem disjointed from the rest of the
chapter. The saying about forgiveness in
vv. 57-59 is straightforward. But the one about the signs of the times (vv.
54-56). Jesus is talking about himself here. Jesus is challenging the crowd to
see in Him the Truth of his peaching and to repent and believe in the Gospel.
The sign that the people are looking for is not in the skies but is instead in
a person- Jesus Christ.
Point for Prayer
“Jesus, eternal Wisdom, you ask me to stop worrying, prepare
for death, and act counter-culturally when necessary. Relax my heart. Remove
from me any denial of death. Enable me to read the sign of the times. Help me
walk the razor’s edge between this world and the next. Fill me with a divine
perspective on life” (121).
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