1st Reading – Daniel 12: 1-3
The book of Daniel is apocalyptic, the 4th of the major prophets. It is filled with dreams and visions that reveal coming events. This kind of writing is called a vaticinium ex eventu, a “prediction after the fact,” in which an author creates a character of long ago (Daniel) and puts into his mouth as predictions all the important events that have already happened right up to the author’s own time and place (about 165 BC). It is actually written by an unknown person. Antiochus Epiphanes of the Seleucid empire in Syria ruled of Palestine around 175 BC. He stripped the temple twice of its wealth to fund military campaigns. To encourage unity, he demanded Hellenization (follow the Greek ways) which devastated the Jewish people. A small revolt in 167 began a constant struggle for religious freedom and political independence. So all of this colors what Daniel is trying to say (Reading the Old Testament, Boadt, p. 503-509).
Apocalyptic writing usually has these elements:
- Famous names
- Prophetic prediction
- Confidence in divine intervention
- Cosmic viewpoint
- Use of intermediary beings such as angels and demons
- Old prophecies being fulfilled
- Hope in the resurrection of the dead
- Hope in a glorious new kingdom in heaven or on earth (p. 513-514)
The words, “At that time” are repeated in this passage. The emphasis it gives should not be overlooked. It is calling everyone to the present…right now. What happens right in this moment makes a difference. Your life can change for better or worse in an instant. How does this emphasis on NOW matter to you?
A word on the angel Michael: He was thought to have fought and defeated Lucifer. His name means, “Who is like God?” Whereas men and women have bodies and souls, angels are pure spirits. They were created before humankind, and they are capable of sin (Catholicism for Dummies, p. 306). Some are sent to guard over people. Have you felt like you had a guardian angel in times of distress?
2nd Reading – Hebrews 10: 11-14, 18
From Roland Faley, Footprints on the Mountain: The standing posture of the priests in their endless work contrasts with the seated posture of Jesus whose work has been realized. The sitting position, symbolizing work accomplished, is not at odds with the high priest image which depicts Christ as continually offering his one sacrifice in the eternal ‘now’. The two are complementary, not exclusive. Christ’s one sacrifice continues to make holy those who appropriate its benefits. With sin now forgiven and ready access to God assured, no further sacrifice is needed. Isn’t this good news?
Every day at Temple, morning and evening, the priests would offer a burnt offering of a 1 year old lamb without blemish, a meat offering of flour and oil, a drink offering of wine, and incense. Did they make a difference? What Jesus offered as himself could not be repeated. He offered his whole self as living sacrifice (Barclay, Daily Study Bible Series, p. 117). How do we offer ourselves daily?
The Gospel — Mark 13: 24-32:
From John Pilch, The Cultural World of Jesus, B, 164:
Mark’s Jesus is absolutely convinced that everything he has announced will occur during the lifetime of his audience. Jesus died around 30CE and the temple was destroyed in 70CE. These were certainly difficult, frightening, changing times. The audience needs certainty that better times are ahead (so do we!). They need something to count on. By saying ”Amen, I say to you…” it guarantees the truth of what one says. Jesus is saying, “Trust me! I speak the truth and won’t fail you no matter what!” This is more good news.
The cosmic events (sun darkening, stars falling) are entirely and exclusively under God’s control. How does it feel to allow God to take the wheel completely?
From Mary Birmingham, Word & Worship, p. 726, 730-731: The ‘fig tree’ had been a common symbol for Israel. Jesus uses this idea and then changes it to become a symbol of the new kingdom of God. Here in Mark 13 the fig tree is blossoming as opposed to its withering in Mark 11. For these early Christians, as followers of Christ, the religious world that they knew was over. They can no longer be centered around the Temple. Jesus’ new kingdom of God’s love was and is ready to emerge. Jesus’ words do not pass away; through Jesus, the Word of God, and his cross, the powers of domination will be defeated. Mark calls all disciples “to live in history with eyes open, to look deep into present events.” The fig tree that seemed dead will be blossoming again. The old world, centered around the Temple, was coming to an end, but Jesus’ new world was emerging. It still is.
The trick to understanding these readings is to not to reduce them to an historical period. We must let them speak to every historical time and place – even our own. After all, the end times happen to us all, individually at our death and communally as a generation that passes into the midst of disappearing ages . . . As our projects and pretenses mount, as our labors and tasks surround us, as our entertainment and doodling pass the time . . . we may forget that the upshot of our lives is to love and evoke love, no matter where we may be–living and dying. (John Kavanaugh, S.J. “The Word Encountered”http://liturgy.slu.edu.)
From Ronald Rolheiser, “In Exile,” http://liturgy.slu.edu. :
Perhaps Jesus is not so much talking about cosmic cataclysms as cataclysms of the heart. Sometimes it is our inner world that is shaken, turned upside down, and darkened. But in this upheaval, only one thing that remains: God’s Word of love and fidelity. When our world is shaken, we have the chance to see more clearly, to grow more authentically, to love more unselfishly. Honeymoons are wonderful, but we do need to love what is real what is beyond the pleasant. God’s love leads us to reality, to bedrock, to truth beyond illusion. Jesus is NEAR, he is at the gates, his words stay with us.
Father Bob’s homily last Sunday…
31st Sunday in Ordinary Time B
When Jesus is asked, “Which is the first of all the commandments?” he does not strain to find an answer. He responds with the scripture that was inside the doorpost of every house, worn in a pendant on heads and prayed every day. “You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.” It literally surrounded Jesus and every day. But he then adds a second scripture from Leviticus and elevates it. “You shall love your neighbor as yourself.” Now love of God and love of neighbor are inextricably linked. And it seems obvious as to why. If you love God you should love all that has been created.
That is why it is so painful when the law of love of neighbor is violated. It undercuts all we believe…
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From New American Bible, St. Joseph’s Edition Commentary:
- This letter is addressed to 3 individuals: Philemon, Apphia (his wife?) and Acchippus (a friend?).
- It was written by Paul during imprisonment, maybe in Rome between AD 61 & 63.
- Onesimus is a slave from Colossae who had run away, maybe guilty of theft. He converts. There is an Onesimus who becomes bishop of Ephesus…the same? (Brown sites the reference being in a letter that Ignatius of Antioch wrote to the Ephesians, “in the person of Onesimus, a man of love beyond recounting and your bishop.” Eph 1:3 Brown wonders if it was Onesimus himself who preserved this letter.)
- Paul’s letters tend to have a greeting, a note of thanks, the body or main point and final greetings.
- The name Onesimus means “useful”, so it is a play on words.
From Reading the New Testament by Pheme Perkins:
- This author suggests it was written more towards Paul’s imprisonment at Ephesus, which would be closer to AD 52-54.
From Introducing the New Testament by Mark Allan Powell:
- Slaves could be beaten, could not legally marry and any children were master’s property. They were the bottom of the social pyramid. No honor. BUT, there was a range in their treatment. They could be doing hard labor or in charge of finances.
- The reference to “old man” could refer to chronological age or his status as elder. Presebytes stood for “old man” but presbeutes stood for “ambassador”.
From An Introduction to the New Testament by Raymond Brown:
- Many became slaves in different ways – taken in war, kidnapped by slave huntersm enslaved through debt or perhaps born into slavery.
- Brown hints that Philemon probably did act generously toward Onesimus or else the letter would not have been preserved.
- Brown also illustrates the various sides that are taken in how Paul handles slavery. Some interpreters feel he lacked nerve because he didn’t outright condemn it, or call Philemon out on it. Others think his delicate way of handling it was smart, because Paul otherwise may have seemed a troubler of the social order and a revolutionary. Brown’s theory is that Paul (and the believers at the time) thought Jesus was coming back at any minute. So to overturn the Roman societal institution of slavery was not a feasible accomplishment for such a theorized, limited amount of time.
Read the Letter and Review Reflection Questions
- What do you think of how Paul handled slavery?
- How do you feel about church (Paul) stepping in in order to resolve this societal dilemma? How does the church do this today?
- How is Paul’s attitude and treatment of Onesimus similar to Christ’s treatment of us believers?
- How would you have handled this situation?
- The division between slaves and free people were immense. We still have grave division in our country among people. What can we learn from Paul?
1st Reading — The Book of Revelation (7: 2-4, 9 – 14)
This is the last book of the Bible. It abounds in unfamiliar and extravagant symbolism and language. This type of apocalyptic writing uses symbolic colors, metals, garments and numbers. It tries to show graphically how awful evil is and how much it offends the goodness of God. This book has its origin in a time of crisis and persecution, but it remains valid and meaningful for Christians of all time. In the midst of horrible evil and suffering, we are called to trust and remain faithful to Christ and to a God whose care is ever with us – and will be with us for all eternity. No matter what adversity or sacrifice we may endure as Christians, we will end in triumph over evil and pain. This is its enduring message. It is a message of hope and consolation and challenge for all who dare to believe. (The Catholic Answer Bible, Fireside Catholic Publishing, pp. 1372-1373)
Symbolism according to Word of God Lutheran Church for the Deaf in Iowa:
East: Or the place the sun rises. This is often connected somehow with God.
Seals: Hide the secrets of the future. Only God knows them and opens them.
144,000: All of God’s people. 12 means God’s people, and 10 means complete. Cubed (10x10x10) is holy and perfect. 144,000 (12x12x10x10x10) is really ALL of God’s people, holy and perfect.
White: Clean & pure, or victory & triumph.
Elders: There are 24 elders: 12 Old Testament and 12 New Testament
4 Living Creatures: Cherubim or seraphim, like God’s personal servants. They are very close to God and His throne and carry His word.
Throne: Where God is, the center of all His glory and power.
We often think of saints and martyrs as sort of ‘out-of-the-world’ holy people – far beyond our own experience or sense of goodness. But they were ordinary folk like us. We should find encouragement along with the challenge. God doesn’t judge us only on our weakness but on our persevering in our willingness to give of ourselves for the good of others. The simple, everyday things we do will wash us in the blood of the lamb. Our smile is a saintly one. Our gesture of kindness is an expression of blessedness. Simple, kind, ordinary ways of giving of ourselves brings the kingdom of God’s love and goodness closer (Living Liturgy, 2003, p.236).
2nd Reading – 1 John 3: 1-3
This letter is dealing with ‘false teaching’ from within the Christian church around the year 100 A.D. Some were denying the true humanity of Christ; some also misunderstood what it meant to be Christian. This reading is dealing with the second problem. Some people were claiming to be already perfected. They saw no need for moral effort. The writer is trying to encourage them not to rely on their own strength or ‘perfection’ – but on the goodness and love of the Father that Christ has given us. We are his children and must trust as children and live as children of this good and caring Father. (Reginald Fuller, “Scripture in Depth,” http://liturgy.slu.edu. )
But isn’t it true that when we are questioning our faith, our journey, our identity…we are also questioning if we are loved? We need to be reminded that God’s presence is here. God is with us. God’s love will never leave us. It is knit in our bones. And right now, not just when we think we “have it all together”. This letter from John speaks to that inner conflict we sometimes have.
The Gospel – Matthew 5: 1-12a
From Wm. Barclay, The Daily Bible Series: The Gospel of Matthew, Vol. 1: This Sermon on the Mount could have been “the concentrated memory of many heart to heart” talks that Jesus had with his disciples. Matthew writes that Jesus “sat down” – the typical position of a rabbi when he was teaching.
Blessed are the poor in spirit . . .
The Greek word for poor that is used here is ptochos. It means absolute and abject poverty. It describes the one who has nothing, a beggar. In Hebrew and Aramaic, the language that Jesus spoke, the idea of poverty underwent this kind of development: it meant poor, and because they were poor they had no power, or help or influence or honor or prestige. Finally, because of all this, they had no hope except to put their whole trust in God. So the poor came to be described as the one who was humble and totally reliant on God: “The Lord hears the cry of the poor.” (Ps. 34:6)
**We must be careful not to think that Jesus is saying that actual material poverty is a good thing. Jesus would never declare ‘blessed’ a state where people live in slums and have not enough to eat. That kind of poverty we as Christians are called to remove.
Blessed are they who mourn . . .
The word used here for mourning is the strongest word for grief in the Greek language. It is the passionate lament for a loved one. It is the kind of grief that cannot be hidden. It is a sorrow that calls for compassion from others – and that Jesus reassures us will come from God. God does not send ‘suffering’ – but God can help us cope with it – and even learn from it. Sorrow can ‘drive’ us to the deep things of life. We are also called by Jesus to be people who deeply care about others, who empathize and feel with them. As God became one of us in Jesus, so are we called to unite with others. It is right to be detached from things, but it is never right to be detached from people. We are asked by Jesus to care intensely about the sufferings and needs of others – to mourn over the evil and sickness and blindness in this world – to work with God to comfort and overcome the suffering where we can.
Blessed are the meek . . .
The Greek word for meek, praus, expressed a great ethical idea. It was the happy medium between too much and too little anger. It was also commonly used to describe an animal that had been domesticated, trained. It was also the opposite of pride and “lofty-heartedness’. It meant true humility. It is a quality that helps us to realize the truth about ourselves — that we need to learn and to be forgiven – that we need to be God-controlled: gentle towards others and open to God’s Holy Spirit.
Blessed are those who hunger and thirst . . .
Few of us really know what it is to be hungry or thirsty. In our abundance, we rarely starve for food or die of thirst – even if we use these words often. Yet, this is the kind of hunger and thirst that Jesus is talking about –a starving and thirsting for goodness, for what is right. God does not care just about our achievements, but also about our dreams – our yearnings – our hungers. If we hunger and thirst for God’s goodness, Jesus tells us that God will supply our need.
Blessed are the merciful . . .
The Hebrew idea for mercy that Jesus is using means the ability to get right inside the other person’s skin until we see things with his/her eyes, think things with his/her mind, and feel with his/her feelings. This is what God did in Jesus: God came to be one with us. Jesus is asking us to let God help us to reach out in the same way to others.
Blessed are the pure in heart (clean of heart) . . .
The Greek words for pure is katharos; it has a variety of meanings. It means clean, such as soiled clothes that have been washed clean. It was also used to describe corn or wheat that had been winnowed or sifted and cleansed of all its chaff. It also was often used to mean unadulterated or unmixed – such as a pure metal or wine. Jesus is calling us to be people who are sincerely who we are – not to be fake or have hidden agendas.
Blessed are the peacemakers . . .
The Hebrew idea of peace is expressed in the word shalom. It means everything which makes life good, full, healthy. It is the presence of all good things. We are called not just to be peace-lovers, but peace-makers. It can be that if we love peace in the wrong way, we may allow a dangerous or threatening situation to develop and not take any action to prevent it because we ‘just want peace and quiet.’ As peacemakers, we are not to pile up troubles for another day, but to do all we can to create life-giving situations. What this beatitude is demanding is that we do not passively accept things because we are afraid of the trouble of doing anything about them, but the active facing of things and the making of peace even when the way to peace is through struggle. We are to make the world a better place for all to live in – to help create right relationships with all others. Peacemakers are people in whose presence bitterness cannot live – people who bridge the gulfs and heal the broken – and sweeten the bitterness of life. Such people do God’s work.
Blessed are those who are persecuted . . .
Jesus is honest; being his follower is not going to be easy. But it is the way God will bless this world with God’s presence and strength. It is the way to abundant life. Jesus wants us to remember that despite persecution and hardship, “Our help is from the Lord who made heaven and earth.” (Ps. 121)
This feast day was originally one for the early martyrs, when there were so many that all the names could not be listed. This is long before there was anything official about canonization. Also, in the New Testament all baptized Christians were called saints, hagioi, holy ones. The Greek means, ‘called as saints.” (R. Fuller, “Scripture In Depth,” http://liturgy.slu.edu. ) Who do you think of on this day?
The Communion of Saints is an important reminder that our relationship with God and with Christ is both vertical and horizontal, and that our relationship is always mediated. “In the lives of those who shared in our humanity and yet were transformed into especially successful images of Christ, God vividly manifests to humankind his presence and his face. He speaks to us in them, and gives us a sign of his Kingdom, to which we are powerfully drawn . . . our companionship with the saints joins us to Christ.” (R. P. McBrien, Catholicism, Vol.II, 890; Vatican II’s Constitution on the Church)
Those in heaven live fully with God,
yet they remain united to us in love . . .
They pray for us.
They worship with us.
They lend us their spiritual strength in our weakness . . .
In the Eucharist, the whole communion of Christ,
living and dead,
gathers around the table . . .
we experience a profound closeness
with those who have gone before us . . .
It is a marvelous gathering of heaven and earth!
(Vatican II’s Dogmatic Constitution on the Church,#49)
Fr. Bob’s homily last Sunday…
30th Sunday in Ordinary Time B
When Jesus asks without presumption what the blind man wants, Bartimaeus responds, “Master, I want to see.” As we conclude Respect Life month, let us ask the Lord to remove our blindness. “Lord I want to see.”
“Lord I want to see” the dignity of every person you created in beauty.
“Lord I want to see” as you do with compassion and mercy for every person.
“Lord I want to see” and not turn away from the pain of others.
“Lord I want to see” without the blindness of racism, homophobia and xenophobia.
“Lord I want to see” each person as made in your image.
“Lord I want to see” peace blossom where war terrifies and kills.
“Lord I want to see” every young girl around the world receive an education.
“Lord I want to see” every impoverished child have food to eat to…
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Fr. Bob’s homily last Sunday…
29th Sunday in Ordinary Time B
How kind of the church to give us a lesson on leadership just a couple of weeks out from election day. It is perfectly fair to want our leaders to lead with the character and goals of Jesus Christ. But that is not the only leadership we need to concern ourselves with. We are all leaders. When we were baptized we were anointed with Chrism to conform to Christ as priest, prophet and king, so awesome is the dignity of that moment. Every Christian is called to be a leader in the classroom, on the job, among our friends and in our families. Can we lead like Jesus?
First off we must define what Christian leadership looks like. I think when people think of Jesus as a leader, they go to two extremes. One is fire and brimstone Jesus who has clearly set out…
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1st Reading – Jeremiah 31: 7-9
This is a reading of compassion at a time of exile and hardship.
What do you think of when you hear the word, ‘remnant’? The thesaurus lists these ideas: remainder, relic, leftover, residue, trace, vestige, scrap, end . . . Yet, in Hebrew scriptures this remnant was the few and the faithful who would survive because of their faith in the Lord. They are a ‘motley lot’ but they journey with a God who loves them and who cares for them like a father for his first-born.
This ‘remnant of the needy’ shows us a spirituality that has learned to depend on God for survival and salvation. They were in need and disadvantaged: blind, lame – mothers and mothers-to-be – without husbands. They needed God’s consolation and guidance – and each other’s support. This is a constant theme that echoes throughout the Hebrew Scriptures: “The Lord hears the cry of the poor” (Ps. 34:6; Sirach 21:15).It is meant to challenge all of us: if God is so concerned for the needy, how can God’s people be otherwise? (Preaching Resources, October, 2003)
Ephraim was the second son of Joseph, but he received the blessing of the first born from Jacob instead of Manasseh. Jacob crossed his hands so his right hand was blessing Ephraim instead. Ephraim is one of the tribes of Israel (another name for Jacob), but he represents all of Israel in this reading. How does this prepare us for the gospel?
The 2nd Reading – Hebrews 5: 1-6
Who is Melchizedek? See Genesis 14: 17-20. Melchizedek means ‘king of Salem [peace] and priest of the Most High’. He embodied ‘mysteriousness’ since he seemed to have no history – no family or lineage. Thus, he also stood for a priest with no limits of time and space; he offered bread and wine and blessed Abraham in the name of God Most High, creator of heaven and earth, who delivered him from his foes. He seemed to transcend history with an eternal connection to this God. The writer of Hebrews reminds us that Jesus comes ‘in the line of Melchizedek”. (Birmingham, W& W, 696)
From Bishop Matthew Clark’s Forward in Hope: Vatican Council II affirmed that pastors have the “duty to shepherd the faithful and recognize their ministries and charisms so that all, according to their proper roles, may cooperate in this common undertaking with one heart” (LG, 30). For from Christ “the whole body, being close joined and knit together through every joint of the system, according to the functioning in due measure of each single part derives its increase to the building of itself in love” (Eph 4:16). We are all called through our baptism to be priest, prophet and king. Like Melchizedek offered bread and wine as an offering to God, so we offer ourselves and our own gifts in order to fulfill the whole body of Christ.
The Gospel — Mark 10: 46-52
In what ways can Jesus help you to see?
This gospel is at the end of chapter 10; chapter 11 is Jesus’ entrance into Jerusalem. This whole ‘journey-section’ is sandwiched between stories of the cure of two blind men — the blind man from Bethsaida (Mark 8: 22) and this story of Bartimaeus (‘son of the unclean’ is perhaps the meaning of the Hebrew words). Between these two stories of blindness we find the three passion predictions, each one followed by graphically embarrassing stories of the disciples’ blindness as they fail to understand Jesus’ mission. Take some time to look over this section of Mark’s gospel and pray with it this week. (Living Liturgy, 2003, 233)
*Notice the contrast between the disciples of last week along with the story of the rich man who ‘saw so well’ that he had kept the law perfectly. Note also how Jesus asks the same question of both Bartimaeus and James and John: “What do you want me to do for you?” The answers are in sharp contrast showing us what true discipleship is – and what it is not . . . Jericho was the last stop for a pilgrim on the way to Jerusalem. At the outskirts of this ‘suburb’ there would be a throng of beggars hoping to receive alms from those who are going up to the Temple. Bartimaeus jumps up quickly and readily lets go of his ‘cloak’ when Jesus calls. (The cloak was the only means of support for a blind man: he would spread it on the ground and use it to catch the coins that were thrown his way. It was also his only cover against the cold, wind and rain.) Bartimaeus – without possessions or ambition – asks for sight. When he receives it, he follows Jesus on the way – which as we see in the very next section is the way to Jerusalem and to the cross. (Birmingham, W&W, 698-700)
What is this faith that has saved Bartimaeus? Observe how this ‘faith’ is acted out: Bartimaeus heard Jesus, cried out to him, persisted in his prayer, came to Jesus when called, spoke boldly of his need, and when he finally ‘sees,’ he follows Jesus with the crowd down the road to Jerusalem . . . Bartimaeus gives us a blueprint for being a true disciple. (Living Liturgy, B, 232)
1st Reading — Isaiah 53: 10-11
This is part of the fourth Suffering Servant Song that is found in Isaiah. One can read all of these Servant Songs at Isaiah 42: 1-7; 49:1-7; 50:4-9; 52:12-53:12. They were written during the time of exile when the nation of Israel was itself the ‘suffering servant’. Its intention was to offer a word of hope and consolation. The early Christian community believed that Jesus was the Suffering Servant; it isn’t certain if Jesus actually saw himself that way, but he could certainly identify with it. How do you identify with this passage? Did you see a light in the tunnel when you have had moments of suffering?
The word for many according to Jewish scholars referred to gentiles. In later Judaism, the many was understood to mean “all” – everyone, all the nations, all people. The Suffering Servant would save all people. What good news! (Share the Word, 52, and Mary Birmingham, Word and Worship Workbook, Year B, 686)
From Preaching Resources, Oct. 2006:
God can make sense of chaos. God can bring good out of bad. The Christian view of history is not that goodness overcomes badness, but that goodness survives badness. We learn that from Jesus, God’s own son. God has high hopes for us and for his world. God is tickled to have us in God’s life. The God we find in Jesus promises us that all will be well in the end.
If Jesus came with the sole mission of taking away all pain in this life, then he failed miserably. But perhaps God inspired the Suffering Servant songs precisely to help us understand the sufferings of Jesus and so learn how to cope with our own sufferings – growing in compassion regarding the sufferings of others. (Pat McCloskey, O.F.M.)
2nd Reading — Hebrews 4: 14-16
Here the Suffering Servant is the High Priest. How does this reading give you confidence? How do we hold fast to our confession?
As different as Jesus is from us, he also knows and understands our weaknesses. Like us, he too was tempted, and not only once at the start of his ministry, but throughout his life, just as we are. The difference, of course, is that though tempted “in every way,” he never sinned. The consequences of all this are no less than astounding: we can “confidently” approach “the throne of grace,” that is, the throne of God, because Christ, our brother in the flesh and our Lord in eternity, has thrown wide the gates of access to God’s merciful love, (Workbook for Lectors…255).
The Gospel — Mark 10: 35-45
From your experience, what is so great about being servant? Where is the good in this?
After James and John argued their point that they should have “special seats” in heaven (Doesn’t it remind you of kids who want to sit in the front seat?), Jesus summons all of his disciples saying, “You know….there are rulers in the world that want power and prestige, and you aren’t them.” In other words, Jesus is gently and lovingly telling them to get over themselves! They must be willing to really drink from the cup.
John Pilch says that in this culture, the head of the family would fill the cups of all at the table. Each one is expected to accept and drink what the head of the family has given. In a type of analogy, God is like this parent and so this cup came to represent the ‘lot’ or reality of our life. Jesus accepts the reality and his call from God to serve others by showing them God’s kingdom, God’s power and love. Jesus’ ‘honor’ will be attained in this way, even when evil tries to stop him. What is your cup? How does this add insight into the ‘sharing of the cup’ at Eucharist? (“Historical Cultural Context” http://liturgy.slu.edu. )
Henri Nouwen opened up this idea even further in his book, Can You Drink the Cup?. He asks, “Can you drink the cup? Can you taste all the sorrows and joys? Can you live your life to the full whatever it will bring?” Drinking the cup of life involves holding, lifting and drinking. It is the full celebration of being human. We must hold our cup and fully claim who we are and what we are called to live. When each of us can hold firm our own cup, with its many sorrows and joys, claiming it as our unique life, then too, can we lift it up for others to see and encourage them to lift up their lives as well. Drinking the cup of life says, “This is my life,“ and “I want this to be my life.”
Thoughts from M. Birmingham, Word and Worship Workbk.,Yr. B, 689: The word ‘ransom’ in this setting in Hebrew means an offering for sin, an atonement offering. Jesus has paid the universal debt: he has given his life for many (ALL, see above) to redeem the world.
Dietrich Bonhoeffer spoke out against the Nazis’ unjust and inhuman treatment of Jews in Germany before and during WWII. He was killed by order of Hitler, but his life and words still inspire many. In his reflections on Jesus’ call to service, he lists certain ministries or services that can encourage a holy and wholesome communal life:
- The service of holding one’s tongue so as to prevent undue criticism or domination while allowing the other to grow freely, in God’s image not my own.
- The service of humility that places the honor, opinion and well-being of another before my own.
- The service of listening that does not listen with only half an ear presuming to know already what the other has to say.
- The service of active helpfulness that remembers that nobody is too good for the lowliest service.
- The service of proclaiming by speaking God’s words of compassion and truth even in difficult circumstances.
Only after all these services are in place and available to all can the service of authority be truly exercised. True authority is humble, willing to listen. It is actively helping to ease the burdens of others, while speaking words that give life. (Preaching Resources, October 2000)
Fr. Bob’s homily last Sunday…
28th Sunday in Ordinary Time B
I was blessed to have Fr. Frank Matera a renowned scripture scholar as a teacher and a couple of times I got to interact with him in a smaller setting. We were talking about this Gospel passage and I suggested that the rich man’s face fell because he had so many possessions, but he still gave it all up and followed Jesus. Fr. Matera looked at me with something less than the compassion that Jesus showed the rich man and said, “Bob, that’s not what happened.” But that makes such a good ending!
We all want the bible to say what we think it should say. It is especially true with the “hard sayings” of the bible, such as “It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom…
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Fr. Bob’s homily last Sunday…
27th Sunday in Ordinary Time B
I think most of us are aware that there are two stories of creation in the book of Genesis. They do not contradict each other as much as they complement one another. That makes sense. After all, God is too big and the story of creation is too important to be portrayed from one perspective. In the first story of creation, God is powerful and majestic and indeed God is. God says, “Let there be light,” there is light and it is good and that is that. In the second story of we have a portrait of God as intimate and caring, literally getting his hands dirty making Adam out of mud and developing a relationship with him. Both stories are revelatory of a God who is both powerful and intimate. As to which story you prefer, it is a kind of a personality…
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