Sunday, September 11, 2016

The Mystery of the Prodigal Son

XXIV Sunday Ordinary Time—C
San Jose Parish 
Austin, TX

The Lord has a great deal to say today, so I will say very little. Three very familiar and memorable passages, Luke’s chapter 15, the chapter on Mercy and forgiveness. These parables, the parable of the prodigal son in particular, all have great morals to their stories. Yet the mysteries that they contain are not often spoken of. Now, by the word ‘mystery’ I do not mean ‘unknown’ or ‘hidden,’ like a ‘mystery novel.’ Much less do I mean something we cannot know—‘I guess it's a mystery.’ Rather the word ‘mystery’ here means the invisible reality of salvation, Christ Himself, signified and communicated in visible signs called the sacraments (Cf. ccc. 774). 

Take for instance when St. Paul speaks of marriage as a great mystery (Cf. Eph 5:32). It is not as if he does not know what marriage is. No, for he says “I am speaking about Christ and His Church.” Paul is speaking of the profound mystery that is the relationship between Christ and His Church signified by the relationship between husband and wife in the sacrament of Holy Matrimony. Likewise with the Eucharist, bread and wine are those visible sings, sacraments, which signify and communicate the deeper mystery of Christ’s body and blood. Our Gospel today contains several of these mysteries which lie just beyond the parables.

The prodigal son does something quite extraordinary. After examining the situation, he resolves to return to his father, confess his fault, and hope that he is taken back if only as a hired worker: “father, I have sinned against Heaven and against you” (Lk 15:21). The father forgives the son and restores him to his proper place, clothing him with the finest robe (Lk 15:22). Is this not a beautiful image, a striking symbol of the sacrament of confession, the mystery of forgiveness? We examen our consciences, confess our sins, and receive the forgiveness of the Father. There we are recognized as sons and daughters of God the Father and clothed again with the purity of our baptismal garment. Yet there is more. The father’s house to which the son returns is another image or sign of the deeper mystery in which we return through confession to the Church, the house of God. This becomes more clear when we consider the pigs he left behind, pigs which are considered in the Jewish world to be unclean and not to be consumed. Thus, only those who are not following God’s commandments, pagans, raise them or are associated with them. Thus the son is leaving behind his life away from God and returning home through the confession of his faults to the father. Again a great sign of the mystery of reconciliation with God through the sacrament of confession. 

Yet the signs and symbols do not stop there. The father calls for the slaying of the fattened calf and to celebrate with a feast (Lk 15: 23). What do we receive other than the sacrifice of the father, the celebration of the feast that is the Eucharist. Yes, indeed, the story of the Prodigal Son is a great sign, a symbol of an even deeper mystery which is our return to the Father through the sacraments of the Church.   

Sunday, September 4, 2016

Voting with Wisdom

XXIII Sunday in Ordinary Time—C
San Jose Parish 
Austin, TX

After having offered a sacrifice to the Lord on the altar in Gibeon, the Lord came to King Solomon in a dream at night and said, “Whatever you ask I shall give you” (1 Kings 3:5-11). Whatever you ask, anything at all. Yet not for riches nor military prowess nor expertise in foreign policy nor mastery of economics nor knowledge of science nor technological advancement did King Solomon ask, but rather for Wisdom. King Solomon knew how timid were the deliberations of mortal minds, how unsure our plans are. How even what is within our grasp, the earthly things of science, are only achieved with great difficulty. And if these things are laborious, how much more so are those things of God. King Solomon understood that the only way to make good decisions in line with the counsel of God, decisions according to what the Lord intends, decisions that will please Him, is to pray for wisdom and the gift of the Holy Spirit. And so as we over hear King Solomon’s prayer for Wisdom, he asks, “give your servant, therefore, a listening heart to judge your people and to distinguish between good and evil” (1 Kings 3:9).   

Wisdom is one of the seven gifts of the Holy Spirit that we received at our Confirmation, the seventh and greatest of them all. Wisdom brings about right order; it sets things right. As King Solomon’s prayer for Wisdom concludes, “And thus the paths of those on earth were set right” (Wis 9:18). Thus, in the Tradition Wisdom is associated with the peacemakers in the Beatitudes (Matt 5:9), for where there is right order there is peace and tranquility. Yet, order requires decisions, good decisions. Order requires us to judge rightly and put things in their proper place. And so Wisdom helps make right decisions, distinguishing and placing things in right order. Again as King Solomon asked, “give your servant…a listening heart to judge your people and to distinguish between good and evil” (1 Kings 3:9). Wisdom, then, is the perfect gift for the king or those who rule over peoples, since it helps them to decide what is needed in order establish right order and, therefore, peace for their people. Yet it is also desirable for those who have to decide who will rule over them—us, the people, who have to vote for our rulers and leaders. And what a decision we have before us. 

So how do we vote with Wisdom? How do we make a wise decision? How do we vote wisely, that is, in a way that is pleasing to the Lord? First of all we need, as King Solomon asked, to have “a listening heart” (Cf. 1 Kings 3:9). We have to do our research, reading articles and watching speeches, listening to experts from all sides and to the candidates themselves. As the Bishop’s have said, “It is important for all citizens ‘to see beyond party politics, to analyze campaign rhetoric critically, and to choose their political leaders according to principle, not party affiliation or mere self-interest’ (Living the Gospel of Life, no. 33)” (Faithful Citizenship, 41). Such a “listening heart” means we will have to block out simple and superficial talk on the subject; Twitter and Facebook, Instagram and the Late Show a wise vote will not make. Again as the Bishops have said, “they should consider candidates’ integrity, philosophy, and performance” (Faithful Citizenship, 41). An examination of the candidates’ on this level will require us to consider more than positions or policies on certain issues, but the candidates deeper values and belief systems, influences and mentors, their goals and motivations, experience and history, passions and interests. 

Furthermore, a “listening heart” looks into candidates at every level of the election. There are not only two candidates running for one office in this election. Do you know who is running for your district? Indeed, a “listening heart” requires us to take it all in, not a single issue, a single policy, office, candidate, or agenda; We must listen to it all. 

The second thing a wise vote requires is “to judge.” An odd concept, yes, but after taking all the information in through that “listening heart,” we must compare and contrast, ask critical questions, and formulate opinions—judge. Here our faith provides the backdrop. As the Bishops have said, “Catholic voters should use the framework of Catholic social teaching to examine candidates’ positions on issues affecting human life and dignity as well as the issues of justice and peace” (Faithful Citizenship, 41). This framework consists in the four principles of Catholic Social Teaching: the dignity of the human person, subsidiarity, the common good, and solidarity. Now, this framework is not just another set of policies or an agenda. The Church is not a political party and as such does not have a platform. Rather because of our relationship to Jesus Christ and His Spirit who dwells within us, we follow our consciences informed by the teachings of His Church. Ultimately, we will judge wisely with our “listening heart” if we vote according to our conscience upon which is written the Law of God.     

If we do these two things, have a “listening heart” and judge according to our conscience, then we will be well on our way to the third part of voting with Wisdom and that is “to distinguish what is good and evil.” Here we must admit that not all issues and policies are created equal. As the Bishop’s say clearly, “In making these decisions, it is essential for Catholics to be guided by a well-formed conscience that recognizes that all issues do not carry the same moral weight and that the moral obligation to oppose policies promoting intrinsically evil acts has a special claim on our consciences and our actions” (Faithful Citizenship, 37). Such intrinsically evil acts are “abortion, euthanasia, assisted suicide, deliberately subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that violate its essential meaning, or racist behavior” (Faithful Citizenship, 34). These things are intrinsically evil because there exist no mitigating circumstances, no situation in which such an action can be right. Here the Catholic voter in order to vote wisely needs to distinguish which policies and candidates support or put forward such evil acts and which do not. And so I ask you to pray for the gift of Wisdom, both for those running for office and for the voters who will elect them, that we might have a listening heart, judge rightly, and distinguish well between good and evil. Then, and only then, will we truly make a wise decision.  


XXII Sunday in Ordinary Time—C
St. Martin de Porres Parish
Austin, TX

So you have dreams. You want to go places. You’ve set your goals. Now your out to achieve them. Meet the right people. Hang out with the right crowd. Have good references. Hope you get the easy teachers. Spiffy up your resume. Bump up the GPA. Schedule that interview. Make your college visits. Rehearse your answers. Pray the SAT is good enough. Got to look good. Got to get it right. You sit down to make a good impression and in walks Jesus. Humility. A lesson for both the student and the dean, the boss and employee, the guest and the host. Take the lowest place and invite the poor and the lowly, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Lk 14:11). But Jesus how in the world do you expect us to make it out there? It’s a ‘dog eat dog’ world out there. How do you expect us to be humble in this way and actually get anywhere in life? Yes, contrary to the common sense wisdom of the world, humility is strength, for humility recognizes before both God and man the truth about who we are, what we can accomplish, and the goodness in others. Humility dares to say ‘I need help’ and to seek it out. 
When we see something great, something really worth doing, there arises in us a deep desire for excellence, to live up to our talents and abilities and to achieve something exceptional, no matter what stands in our way. Simone Biles’ or Katie Ledecky’s desire to win a gold medal. Steve Job’s wanting to personalize the computer. Msgr. Georges Lamaitre seeking to explain the origins of the universe as a Big Bang. Here we need the virtue of magnanimity which gives us the hope we need to overcome the difficulties or obstacles which may otherwise discourage us. In these instances, humility seems out of the question, yet it is all too necessary to achieve these things. Humility tempers the mind in its search for excellence; humility moderates our desire for great things (Cf. Summa q. 161). In other words, humility helps us see who we truly are and what we are actually capable of, not reaching beyond ourselves and our capabilities. As Sirach says, “What is too sublime for you, seek not, into things beyond your strength search not” (Sir 3:21). Or as the Psalmist echoes, “O Lord, my heart is not lifted up, my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me” (Ps 131:1). Both magnanimity and humility are needed in order for us to foster the kind of hopeful energy and calculated discipline we need to achieve our goals.   
As such, humility requires—and this is where the challenge lies—us to subject ourselves, follow, be obedient to both God and men. Whether it is a trainer, a boss, or a friend, after being honest with ourselves about what we can actually accomplish, humility demands that we recognize the good in another and rely on them to get us there. Is this not the worse thing in sports, a player who is uncoachable or a coach who won’t listen to his assistants? A student who won’t go to the tutor or a teacher who doesn’t reach out to colleagues? A young employee who won’t be mentored or an executive who doesn’t listen to those on the ground?
We must learn as the Scriptures tell us to rely in humility on the wisdom of others. Sirach continues saying, “The mind of the wise appreciates proverbs, and an attentive ear is the joy of the wise” (Sir 3:29).  
Indeed, this realization that ‘I cannot do it myself’ and that ‘I need help’ is the first step for anyone trying to over come an addiction whether it be to a substance or the improper use of the internet. They are the first two steps of Alcoholics Anonymous

1) We admitted we were powerless over alcohol—that our lives had become unmanageable. 
2) Came to believe that a Power greater than ourselves could restore us to sanity.

Another vivid image is that of Dante’s Divine Comedy. As Dante is touring Mt. Purgatory, the first terrace is populated by the Prideful, who are carrying massive rocks on their backs which bend them downward. Would you know that all they have to do is drop the rock and continue up the mountain to heaven. But they won’t do it, not yet at least, because they think they can do it. How long will they be there? Until in humility the realize that they cannot carry the rock themselves. 

Indeed, pride seeks to isolate us, to move us further and further away from others who could help us achieve our goals or climb out of a mess. Scripture reveals the very same. Sirach continues, “A stubborn heart will fare badly in the end…A stubborn heart will have many a hurt…When the proud are afflicted, there is no cure” (Sir 3:26-28). Looking back to Dante, while the prideful carry these huge rocks by themselves in Purgatory, in Hell they are up to their necks in ice, frozen in isolation, as far from the heat and warmth of God as possible.

Yet, how we still love stories or movies about the young rebel who refuses the wisdom of his superiors in favor of his unorthodox and maverick ways, a true genius who in the end proves himself by overcoming the establishment. But if we’re honest with ourselves how many of these are there in real life? And we must admit that the success of such an individual is still contingent on their honest and humble self-knowledge that they can in fact do it. And how many of these types would still recognize the contributions of so many in their lives? 

And if this is true for worldly success here and now, how much more is it true for the achievement of eternal life. In hope, we must set our sights on heaven, we must run the race towards that crown which will not perish. Yet in humility, we must realize that we are sinners. As Pope Francis has famously said, “Who is Jorge Mario Bergoglio? I am a sinner.” Then, we must recognize that we cannot save ourselves. Only God can, for he made us, we belong to him. That exultation Jesus speaks of and we desire is not something we can produce ourselves; it is not something within our power. This exultation is the resurrection of the dead and the life of the world to come. And there is only one who has conquered death and sin. “For every one who exalts himself will be humbled, but the one who humbles himself will be exalted” (Lk 14:11).   

Fire, Baptism, and Division

XX Sunday of Ordinary Time—C
San Jose Parish 
Austin, TX

Today Jesus seems to be a bit off, unsettled, even upset or angry. Indeed, he seems to be suggesting division and strife in families and communities. It is hard to see in Jesus's words today the God of love, forgiveness, and mercy we know so well. Yet Jesus is revealing the love of our heavenly Father, for a good father always tells his children what is to come, what struggles or difficulties they will face, at least as best he knows them. Jesus is preparing us for the trials we will face due to our radical transformation through baptism.

Jesus speaks first of a fire, which He says He has come to cast upon the earth, and how He wishes it were already burning (Lk 12:49). Jesus is not speaking here of a physical fire. In the Old Testament, fire often indicated the presence of God. When Moses led the Hebrews out of Egypt, the Lord God went before them as a pillar of cloud during the day and a pillar of fire at night, indicating the way before them (Cf. Ex 13:21-22). Eventually the Lord as a pillar of cloud descended upon the meeting tent and filled it with His glory, and “throughout all their journeys the cloud of the Lord was upon the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel” (Ex 40:38). As a reminder of God’s presence, Moses and Aaron placed lamp stands before the ark of the covenant, the iconic candelabras, which would remain in place even into the new Temple Solomon would build. 

In the New Testament fire continues to represent the abiding presence of God’s spirit most notably at Pentecost, when as if tongues of fire the Holy Spirit descended on the Apostles in the upper room (Cf. Acts 2:3). This fire, then, that Jesus is speaking of is the Holy Spirit Himself, the presence of God, which He came to give to all. It is a spirit of love and passion for God. It is the Spirit of God dwelling within us, which purifies us and transforms us into children of God the Father. And how He wished it were already burning in our hearts!

Then, abruptly Jesus speaks of a baptism. Seeing as how we are deep into the Gospel of Luke, we may ask, ‘what baptism?’ since back in chapter 3 vv. 21-22 Jesus was already baptized by John the Baptist. Here the first reading is helpful. Jeremiah, after presenting the Word of the Lord which called for the surrender of the people, is taken captive and in a sense buried in a cistern, a water tank. Later he is retrieved, saved by the King before he dies of starvation. This watery tomb is no accident. There is a long tradition of people in the Old Testament being cast off into deep dark damp places. There is Joseph who is cast into a well by his brothers, Moses and the people who pass through the Red Sea, and most famously Jonah who spends three days in the belly of a whale. All of these burials in tombs of water are symbols, figures of baptism in which we are buried with Christ in the water and raised with Him to new life. Jesus is talking about that baptism which is His passion, death, and resurrection; He is foretelling His burial and resurrection from that tomb now made of stone. 

So we have fire, that is, the Holy Spirit, and a baptism, which is the death and resurrection of Christ. And these are not disconnected, for in baptism we receive the Holy Spirit, that fire, which is that new breathe of life by which we are resurrected as children of God. Indeed, John the Baptist in Luke’s gospel says, “I baptized you with water; but he who is mightier than I is coming…he will baptize you with the Holy Spirit and with fire” (Lk 3:16). Jesus, therefore, is connecting in a very profound way the fire of the Holy Spirit and the death and resurrection He will soon undergo, all of which we receive and enter into by baptism. St. Paul could not have put it any better when he said to the Romans: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom 6:3-5). This is our radical transformation: unity with the Risen Christ by the fire of the Holy Spirit in baptism. 

And so what now to make of that division? I mean, doesn’t Christ give peace to His disciples?—“my peace I give you, my peace I leave you.” Yes, He does. But be attentive to when and to how. Christ grants peace to His disciples after the resurrection, and as a preparation for Pentecost, when the Holy Spirit as of tongues of fire would descend upon them. Meaning, Christ established peace amongst His disciples after and during their radical transformation to Him by the fire of Holy Spirit in baptism. As a consequence, and think of what is going on around them, there is great division. The Pharisee, the Sadducees, the Romans, everyone is fighting and fighting them; there is immense division and strife swirling around them. This is the consequence of transformation, that is, a unity with the Risen Christ by fire of the Holy Spirit in Baptism. To put it simply, belief in the resurrection makes you different. 

When we think of division, familial division in our own lives we often bring to mind the decisions our loved one’s make, decisions that are contrary to the gospel, decisions that often break up the family, pitting parent against child, husband against wife, and sister against brother. We could just go along with them. Change our views just to accommodate them. But we cannot. These divisions are a consequence of belief in the resurrection, they are a consequence of being radically transformed by water and fire, baptism and the Holy Spirit. And how we wish it were so for our brothers and sisters, sons and daughters, husbands and wives. This does not mean we should shun or distance ourselves from our loved one’s on account of these divisions. Quite the contrary. We should love them to the very end. Think again of the disciples, even Christ Himself. They continued to engage and to speak with those who had not yet accepted the teachings of the gospel. They relied on that inner peace given them by Christ and the Holy Spirit in their hearts and continued to love those who persecuted them, saying “Lord, do not hold this sin against them” (Acts 7:60). They forgave them constantly and prayed for their conversion unceasingly. And we must do the same. 

A final look into this gospel reveals our greatest consolation, that is, the love of the Father speaking through Jesus. As I mentioned at the outset, Christ is preparing His disciples for the trials ahead, His passion and death, and subsequent resurrection. He does this frankly by telling them what lies ahead. Here He doesn’t sugar coat it or veil His language. He speaks in simple terms. There will be division. Some will believe in the resurrection and some will not, maybe even those closest to you. Here is the Father’s love. For a good father always tells His children what lies ahead. He prepares his children for the road and doesn’t leave them without his good council and sound advice, if even the kids don’t want to hear it. He does this with the hope that one day when life hits hard they will remember, that voice like a recorder will sound in their head, and they will heed his wisdom. Indeed, how comforting amidst crisis situations is the realization that ‘oh, he said this would happen.’ Here Christ is speaking the voice of the Father who loves His children very much, such that one day when strife and division come, even amidst the family, His children may stay strong without surprise.   

Monday, July 25, 2016

Persistence in Prayer for Forgiveness

XVII Sunday of Ordinary Time—C
San Jose Parish
Austin, TX

Persistence. Pestering, pressuring, persevering, persistence.  Pestering, pressuring, persevering, persistence in prayer. Pestering, pressuring, persevering, persistence in prayer for purification from sin. 
Today we hear Jesus exhort us to persistence in prayer for the forgiveness of sins. From the “Our Father”—“forgive us our sins for we ourselves forgive everyone in debt to us”—to the childlike Abraham—what if there are only 50; or 45; 40 maybe; 35; less 20; how about 10; would you spare the cities?—we are to beg, borrow, and barter our way in prayer for the forgiveness of our sins. To entice us, Jesus puts out before us a carrot, the good hope of answered prayers. “Ask and you will receive; seek and you will find; knock and the door will be opened to you”. “If you [fathers] then, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?” (Lk 11:13). 
And yet, forgiveness evades us. It escapes us. Like a television series that is always “to be continued,” the struggle is never resolved; the plot only seems to thicken. Fleeting forgiveness. 
No matter how big or small, we keep committing the same sins. How many of us feel condemned to confess the same sins, over and over again? We make our examination of conscience, we are contrite and sorry for having done so, we go to confession, confess our sins (number and kind), resolve to do better, make our penance, and then…shortly, quickly we find ourselves back in the same situation. But, I say to you, do not let your hearts be troubled. Like the the friend in the parable, we must be persistent, nagging even, and keep asking. He will eventually give us those loaves of bread that we need. 
The virtue we need here is courage or fortitude, also one of the seven gifts of the Holy Spirit. Admittedly, it takes quite a bit of courage to be forgiven and to ask for forgiveness, again and again. It takes courage to follow Jesus. The same kind of courage or gumption it takes to wake up a friend in the middle of the night for a favor, and even more, when he says “no,” to ask again. This courage is a sort of audacity that knows, almost presumes, the Father will always forgive us our sins as long as we are contrite. And if we wear this attitude well, we will notice a sort of smirking joy that will creep out, a sweet smell of joy that will drift through the air. You can see this clearly if you ever go to a monastery. Rising at 4:00 am, praying and working the whole day, the monks constantly ask and pray for forgiveness from the Father. Its almost nauseating and oppressive, but if you look closely, you see the smirks and grins throughout the day. And wait especially until the beer comes out during their common meal. Silent though they are, for they cannot speak, they grin from ear-to-ear like a child on Christmas. Their joy is a fruit of persistently asking the Father for forgiveness.  
This courage, though, does not stop at our efforts to beseech the Lord for forgiveness. Indeed, the “our Father” continues with two essential aspects of our search for forgiveness. “Forgive us our sins for we ourselves forgive everyone in debt to us and do not subject us to the final test” (Lk 11:4). While God’s love is unconditional, His forgiveness is connected with our ability and willingness to forgive others. Who wants to give to the stingy guy who never gives to others, anyways? Jesus pulls on this same logic in the parable of the unmerciful servant (Cf. Matt 18:21ff), and so tells Peter that he must forgive his brother “not seven times but seventy-seven times” (Matt 18:22). If we are to forgive like the Father, constantly and without fatigue. Such forgiveness of other takes a great deal of courage, courage to overcome the fear of the consequences that may result. This does not mean we are to ignore the reality. Forgiving someone who is wrecking havoc in your life does not mean allowing them to continue to do so. Sometimes this courage will have to provide us the strength to end or avoid a situation that is causing sin.
This is the second aspect of our search for forgiveness, avoidance of sin. “Do not subject us to the final text” we pray at the end of the “Our Father.” The same prayer that Jesus exhorted Peter, James, and John to pray as they fell asleep that fate filled night in the garden. “Get up and pray that you may not undergo the test” (Lk 22:46). Here we mean the avoidance of the occasion of sin. You know that group of friends that always gets you in trouble on the weekends, or that coworker whose mere presence raises the hair on your neck. These are tests. Now, some are voluntary, meaning we could choose to avoid them (and we should) and others are involuntary, meaning we cannot avoid them without some grave loss or harm caused to us, such as loosing a job. It will require us a great deal of courage to avoid the temptations we ought, and remain steadfast amidst the temptations we cannot. It takes courage both to leave behind a bad influence and to continue working a necessary job for an oppressive boss. If we wish to be forgiven and desire our prayers for forgiveness to be answered, we must take courage and forgive others and pray that we avoid such occasions of sin and temptation.   
Sloth, or laziness, due to fear and anxiety is our greatest enemy here. This discouragement is felt as an oppressive weight upon our chest, causing us to be sort of depressed or to give-in to despair. But, again I say to you, do not let your hearts be troubled. “Blessed are you who weep now, for you shall laugh” (Lk 6:21). Say with the psalmist, “why are you cast down my soul; why groan within me? Hope in God. I will praise Him still, my Savior and My God” (Ps 42:6). 
As St. Paul reminds us: “even when you were dead in transgressions…he brought you to life along with him, having forgiven us all our transgressions; obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross” (Col 2:13-14). If God the Father can raise Jesus from the dead, how much more can He bring us back from the brink of sin. Indeed, “You were buried with Him in baptism, in which you were also raised with Him” (Col 2:12). When we were baptized we became sons and daughters of God the Father. And a son, always a son. If our mothers and fathers know this truth, how much more will our Father in heaven always see us as His sons and daughters no matter how far and many times we fall. And even if we tire of asking forgiveness, the Father never tires of forgiving us. Let His patience be your persistence in prayer for forgiveness. Seek the Lord in confession. Seek to encounter the risen Christ in the sacrament of confession. And persistently pray for forgiveness. 

Monday, July 18, 2016

"Martha, Martha, keep holy the Sabbath"

XVI Sunday of Ordinary Time—C
San Jose Parish & St. Vincent de Paul Parish
Austin, TX

Last week we heard the parable of the “Good Samaritan” (Lk 10:25-37). There along with the scholar of the law we felt the call to go forth and to love our neighbor as the Samaritan had, by engaging in Christ’s works of mercy. Today, we begin our readings with the story of the “Hospitality of Abraham,” (Gen 18:1-10) when Abraham hosts the three angels (representing God Himself—Father, Son, and Holy Spirit). Again, the message seems clear, we are called to take up the works of mercy—feeding the poor and granting drink to the thirsty—for in this way we play host to God Himself present among us in our neighbor. Again, love of God is now to be manifest in the love of our neighbor in whom we see and serve Christ Himself. “As you did it to one of the least of these my brethren, you did it to me” (Matt 25: 40). 
And then, there is today’s gospel. “Martha, Martha, you are anxious and worried about many things…Mary has chosen the better part and it will not be taken from her” (Lk 10:41-42). Does this not seem quite the contradiction? Go and serve, but now stop and rest. Busy yourselves in the love of neighbor, but now clear your mind and listen to my Word. And if the juxtaposition were not enough, this story of Martha and Mary directly follows the parable of the “Good Samaritan.” Has Jesus flip-flopped here? Or have we understood poorly the lesson of the parable? 
We are not the Good Samaritan. We are called to be, but we are not, not yet. We are the one who fell victim to the robbers. And until we experience the saving power of Christ, His love and mercy, by which he anoints the wounds of sin with the oil of salvation and washes them clean with the wine turned blood of His passion and death; until we have been brought to the inn which is the Church and had the price of our salvation payed, our lives redeemed, we simply cannot be the Good Samaritan. For if love of God is to be manifest as love of neighbor, then we must not forget that “We love, because He [God] first loved us” (1 John 4:19). The parable of the “Good Samaritan” is the story of Christ not passing by, but choosing to save us who have fallen victim to sin and death. So if we are ever truly going to be able to love our neighbor, we must first receive that love and mercy from God Himself, though the reception of the sacraments. 
And what of Abraham? Undeniably, Abraham and his wife Sarah believe they are serving God by hosting these three angels. Yet, if he were to stop and consider the privilege being offered to him, that is, to communion with God by sharing in this banquet, he might think less of his works and more of the work God is doing—fulfilling the earlier promise that his 90 year old wife will bear a son who will be the father of a great nation as numerous as the stars in the sky. Indeed, what need have angels of some good BBQ? No, it is they, the angels, God Himself, who is serving Abraham. 
Unlike work, sports, games, community service, etc…the work we do matters less, not more, when it comes to our salvation; we cannot earn our salvation. It matters much more the works of God, than the works of men. Now, I do not want to say that we are passive in our salvation; that we simply receive it and have no part in its accomplishment. We do. But only by way of participation in the work God is already doing. That is by receiving His mercy and so being made bearers of God’s mercy into the world. Yet this requires this initial moment of encounter with Jesus Christ, a saving encounter in which through the reception of His mercy (much like the man who fell victim to the robber or Abraham and his wife with the angels) we are transformed and made capable of loving others. 
This moment of encounter, this time of receiving God’s mercy and love is precisely what Jesus is asking of Martha in our story today; that “one thing” is an encounter with the Risen Christ. Mary chose the better part for she chose this “one thing,” to encounter Christ. And it is time for Martha to do the same. 
Practically this means taking time to sit and listen to the Word of God, to rest in this transforming encounter with God’s mercy. Fortunately for us, this time is sort of preprogramed into our lives—Sunday: the third commandment to keep holy the Sabbath manifest in the Church’s precept to attend mass every Sunday. Thanks to our christianized society we are afforded (most of us) this day, Sunday, free of work and toil. Yet, even though we take this time off, Sunday, as a day of rest, do we really fulfill the commandment? Do we keep it holy? I know. There are a myriad of activities: the kids sports tournaments (multiple), the cowboys are playing, got to take a nap, catch up on your favorite TV show on Net flicks, go to the movies, get to Church, finish the final stage of that video game, visit or at least call grandma, read your favorite book, get some exercise, scratch one off the “Honey do list” or just go catching Pokemon. And while all of these things are good, “Martha, Martha, you are anxious and worried about many things. There is need of only one thing” (Lk 10:41). As Pope St. John Paul the Great said, “Sunday recalls the day of Christ's Resurrection. It is Easter which returns week by week, celebrating Christ's victory over sin and death” (Dies Domini, 1). Unfortunately, Sunday can loose this fundamental meaning and simply become merely part of a “weekend.” Hence, “The disciples of Christ…are asked to avoid any confusion between the celebration of Sunday, which should truly be a way of keeping the Lord's Day holy, and the ‘weekend,’ understood as a time of simple rest and relaxation” (Dies Domini, 4). 
To do this, we must make Mass the center and high point of our Sunday. Everything orbits around this weekly appointment with the Risen Christ. We desire to communicate the importance of our faith to our kids. How this is done when nothing ever stands in the way of attending Mass, no tournament, social function, or busy weekend. We should also make time to pray and to share a meal as a family. For if the family is the “domestic church,” the Eucharistic table we gather around at Mass should extend into our homes through family prayer and a shared meal. I would also challenge those who help out at Church on Sundays. Make sure that you also make time for quiet prayer with the Lord. We all know how hectic serving in the Church can be. After a long week at work (sometimes over 50 hours) we need to make sure our desire to serve is not covering our fear of sitting quietly with the Lord. Again, it is less what we do, but more what God does for us in our Salvation that matters. 
There are innumerable other suggestions I could make, like going home and talking about the homily as a family—which is a personal favorite of mine—but I dare say that if Mass is a nonnegotiable and that there is time for family prayer and a shared meal, our Sundays will be quite holy indeed.  

Saturday, November 28, 2015

Homilía, Preparense al Venido del Señor

Sábato XXXIV Semana del Tiempo Ordinario 
Collegio Pontificio Nordamericano 
Roma, IT
Nov. 28, 2015
Normalmente cuando se habla de los tiempos finales, del fin del mundo, discutimos las señales, las cosas que pasarán. Se vea todo eso en las películas apocalípticas y también en las pruebas de los fundamentalistas que tratan de identificar de la Biblia el cuando y el como del fin del mundo. Pero se queda en esto modo en las cosas superficiales, todo lo que sucede a fuera, todo lo que está exterior a nosotros. 

Por eso nadie quiere hablar sobre que pasará en el interior de nosotros, sobre que Jesús nos quiere hablar hoy del disposición de la mente o del corazón. Porque cuando caerá todas esas cosas exteriores que vale será la disposición interior, pues, del corazón. Entonces si queremos ser listo per el final debe que ser dentro de nosotros “una oración continuamente” y un paz que no permite a “las preocupaciones de esta vida entorpecer su mente” (Lc 21:34).

Pero de más esta disposición de corazón tiene que ser una de conversión o de penitencia. Hoy es el ultimo día del año litúrgico. Yo tengo el placer de darles la ultima homilía del año. Y aunque empecemos el Adviento mañana, la lectura del Evangelio será lo mismo, exactamente lo mismo de hoy. Entonces, la Iglesia presupone que tenemos la misma disposición interior, del corazón, enfrente del fin del mundo y el nacimiento del Señor. Y como indicado por la persona de San Juan el Battista, la disposición del Adviento de Cristo es de conversión. San Juan preparó el venido de Cristo predicando un bautismo para la conversión (Matt 3:11). Sí, Él sabía muy bien que enfrente de cualquier venido del Señor debemos que dar fruto digno de penitencia y ser listo para conversión interior (Cf. Matt 3:8-11). 

Pero esta disposición de corazón penitente enfrente del venido del Señor o el primer o el ultimo, no es una disposición interior de destrucción o de devastación total, aunque todo lo que está afuera está cayendo. No, como indica nuestro San Juan es un preparación del camino del Señor, un hacer rectas sus sendas (Matt 3:3).  Entonces, mientras todo quieren hablar sobre la destrucción del mundo afuera en el ultimo día, nosotros queremos hablar de la construcción del corazón penitente, la disposición interior de la conversión que nos deja estar de pie delante del Hijo del Hombre quien es Jesucristo nuestro Señor que viva y reina por los siglos de los siglos. Amen.