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November 4, 2019

Monday—Charles Borromeo

Theme: Sacred art of giving and receiving.

Exegesis of the First Reading, Rom 11:29–36 (485)Dr. Mary Ann Getty This passage concludes the three chs (9–11) on Israel, asomewhat independent and self-contained treatisewithin Rom that addresses the disbelief in Christ ofGod’s chosen people. In no other passage does Pauldeal with the succession of history (past, present, andfuture) as he does in these chs. He concludes with hisfirm belief that “all Israel will be saved” (11:26)—notthrough human merit of any kind but through divinemercy, a term that appears four times in these vv. Paulcelebrates the reality of the first line we hear: “God’sgifts and call are irrevocable.” Paul focuses on Israel but includes the fate of the

gentiles who have been brought under the pale ofGod’s mercy through the temporary disobedience ofIsrael. Here Paul emphasizes not the Jews’ rejection ofJesus as Christ (reference to Christ has not been madesince 10:17) but rather their refusal to include gentilesin salvation. But God’s universal mercy never changes. Paul erupts into a hymn celebrating the wisdom,

knowledge, and inscrutability of God’s wondrousways. Paul combines quotes from the prophet Is andthe Bk of Jb to sing about this great mystery. This sec-tion ends with a doxology. Paul does not claim to knowor understand all that is happening, but he does knowGod and God’s ways because they have taken over hislife.

Exegesis of the Gospel, Lk 14:12–14 (485)Dr. Mary Ann GettyPhilosophical discussions in Greek literature oftenhappened during a banquet. Similarly, in the Letter ofAristeas, the rabbis consider the banquet an appropri-ate setting for teaching. Although his host is the “chiefof the Pharisees” (the teachers), Jesus is the one in-structing those present not to invite their peers but toseek out “the poor, the crippled, the lame, and theblind.” Friendship in Hellenism meant a reciprocal relation-

ship by which, if someone did you a favor, a greaterfavor was expected in return. Jesus pronounces amacarism, saying that those will be happy whose kind-ness cannot be repaid, for then their act carries overinto the life to come. Based on the resurrection, Jesus

challenges the basic tenet of reciprocity in theHellenistic world. Reciprocity evens out our humangive-and-take. Happy are we who can expect a rewardin the coming life because we have given more in thisone than we have received from others.The people we ought to invite are the very ones ex-

cluded from the kingdom according to the Jews inQumran. Lk consistently stresses the reversal repre-sented by the values of God’s kingdom. Contrary topopular wisdom, we are much better off being associ-ated with those who expect their reciprocity or recom-pense to come from God when the kingdom fullyappears.

Homily SuggestionJo KochIn today’s Gospel, Jesus challenges us to a godly stan-dard of generosity: to invite, share, and give to thosewith an “inability to repay you.” Those who cannotpay back are clearly most in need of our generosity.Jesus specifically defines the “inabled” as the A-listguests who are to be invited to our banquet. Interestingly enough, Jesus does not instruct us as

hosts to be anonymous donors, for it is in the exchangeof giving and receiving that life and love are shared.Witnessing another’s needs being fulfilled and the re-cipient’s often-unspoken sense of overwhelming grati-tude experienced draws both the giver and receiverinto the miraculous state of God’s grace and mercy. Itis not meant to be an anonymous exchange of goodsbut rather a lif-changing interaction of shared blessing,humility, and gratitude experienced by all. The act of giving and receiving blurs the socioeco-

nomic lines that separate us; this fact ultimately unitesus. Remembering that we are all givers and receiverssimultaneously joins us in a sacred interdependencywith one another. Truth be told, united with all human-ity, we are the “blessed indeed,” for are unable to repayGod for the gratuitous gift of life given to each andevery one of us.

For more information about St. Charles Borromeo, bishop,visit saintoftheday.org.

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November 5, 2019

Tuesday of the 31st Week in Ordinary Time

Theme: Belonging to one another.

Exegesis of the First Reading, Rom 12:5–16b (486)Dr. Mary Ann Getty In relation to the community of faith in Christ, Pauldevelops the image of “Body,” showing both unity andthe diversity of gifts. This was a popular image of histimes for illustrating interdependence of the membersof a single entity. The gamut of gifts from prophecy toalmsgiving is similar to his previous list of charismata:gifts of the spirit working in the community. Paulstresses both the gift (charis) that is from God and theway it is exercised (charism) for others’ good.

The bond of the believing community is love (agape),the selfless kind that may be best seen in familial ties.In Paul’s day, family honor ideally was protected byevery member of the family. Earlier in Rom, Paulfocused on God’s love. Here he exhorts believers topractice sibling love such as is shown in our mutualand reciprocal respect for one another out of duty tofamily honor.

With love as the foundation of the community, Paulproceeds to list various expressions of genuine loverooted in God: perseverance, joy, hope, hospitality,generosity. There are no boundaries to faith-filled loveso that the Roman Christians, who had considerablereason to fear powerful enemies there, could bless andnot curse their opponents. Paul mirrors Jesus’ instruc-tion to his disciples in the Sermon on the Mount whenPaul advocates that his addressees imitate God, “hav-ing the same attitude” of love toward all.

Exegesis of the Gospel, Lk 14:15–24 (486)Dr. Mary Ann GettyThe context is a meal at the home of a “leadingPharisee” (14:1) who invited Jesus to dinner. In fact,Jesus acts as host, and the meal is a teaching opportu-nity. One of the diners—as if satisfied that he would beat the banquet of the kingdom of God—takes up theblessing that Jesus has just pronounced. But Jesus hadtaught them to invite “the poor and the crippled”(14:13–14), rather than those who can reciprocate. Jesusintroduces a new parable of inclusion that dispels anycomplacency or overconfidence.

The parable has three excuses and three invitationsto the banquet of the kingdom. The excuses follow apattern from Dt of exemptions from participating in a

holy war. In Jesus’ parable they amount to exclusionsfrom the kingdom. A field, a yoke of oxen, and a wiferespectively represent home and work, all forms ofworldly concerns that distract us from responding toGod’s call. Those invited are too distracted to come tothe feast.

The servants are told to gather the outcasts, the samecategories Jesus has just told the Pharisees to invite.The common people of the streets are included as arethose from the countryside. These could represent thegentiles who are those invited late but whose positiveresponse contrasts with the people invited first but donot come. This parable is aimed not at the Jews but atself-assured people who do not give the kingdom ofGod priority over everything else.

Homily SuggestionJo Koch“We, though many, are one Body of Christ and individ-ually parts of one another.” This is most profound—yetparadoxically the ultimate human challenge. How domany become one? Especially when the many are pur-posely made by God to be singularly unique throughnature, nurture, and life experiences. These create areality and beliefs that are exclusive to each individual.How do many become one when God, in complete im-partiality, has created our exact opposite (our nemesis)with the exact loving, kindness, and delight shown increating you and me? How do you reconcile a world ofopposites and unite all in mutual respect, honor, andselfless love for one another? Is this “mission impossi-ble”? Has God set us up to fail?

No, God has missioned us to the possibility. Manybecoming one can only be achieved by choice—ourchoice. We do this by purposefully choosing to trans-form comparison, competition, and egotism into totalappreciation for the “gifts differing” embedded in our-selves and others. It is through conscious choice thatwe align, enjoin, and unite with our opposite andeveryone in-between to complete the whole, who isGod.

Clearly St. Teresa of Calcutta understood the mis-sion of becoming one in Christ when she stated, “Wehave forgotten that we belong to one another.” Ourmission is to join the belonging.

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November 6, 2019

Wednesday of the 31st Week in Ordinary Time

Theme: Be debt free.

Exegesis of the First Reading, Rom 13:8–10 (487)Dr. Mary Ann Getty In many of his letters and especially in Rom, Paulemploys the general outline of fundamentals followedby moral applications of these principles. Thus Romchs 1 to 11 develops Paul’s teaching about universalsalvation made accessible to gentiles as well as to Jewsthrough Christ. In chs 12–15, Paul lays out for a com-munity he hopes to visit but as yet had not visited theimplications of this Gospel message. Previously, Paulhad encountered resistance among his fellow Jews andeven among Jewish Christians over the entrance intothe church of the gentiles without requiring circumci-sion and other Jewish observances. Here Paul saysclearly that the law is fulfilled through love.

Love (agape) is a debt best understood within thecontext of returning in service to the community thegratuitous gift that believers have received. Thus nei-ther Jews nor the predominately gentile audience Paulis addressing can be stingy in contributing to thebuildup of the Church. The commandments are nega-tive and minimum; obedience to them cannot fulfill thelove command, which is inexhaustible.

Paul constantly drew on the saying of Jesus thatsummed up the “great commandment” as love ofneighbor being “like” or equal to love of God. “Love ofGod” is the basis of the debt we owe one another; thatmakes us “neighbors” of one another. It is love ofneighbor that Jews and gentiles must recognize as atthe heart of the Church.

Exegesis of the Gospel, Lk 14:25–33 (487)Dr. Mary Ann GettyLk alternates between the journey and meal settings,contrasting rejection by leaders with the attraction ofthe crowds that follow Jesus. Having just responded tocomplacent views of those at the home of a leadingPharisee, Jesus now proceeds along his journey;“large” crowds follow. Jesus pronounces hard sayingsillustrating how difficult it is to accompany him on hisjourney to the cross.

The language is especially stark and decisive. Hateis the opposite of love; attachment to Jesus is uncondi-tional and must take priority over every other concern.Jesus proposes two miniparables about the wisdom of

calculating the cost. One image involves merely escap-ing mockery for insufficient funds. The other showsthe insanity of going into battle when life may be lost,without measuring readiness or possible negotiations.Following Jesus takes priority over family and posses-sions—even life itself.

Lk concludes with the image of salt, a vital commod-ity then and now. Salt that loses its taste is good fornothing. Mt used this image for the disciples. Jesusstresses the either/or value of salt as a warning to hisfollowers. As they continue on their journey, they needas witnesses to have open eyes, ears, and hearts. Thejourney is made by each one carrying his or her cross.

Homily SuggestionJo KochWe live in a highly interconnected, socioeconomicworld that makes it challenging to live debt free—or asPaul states, “Owe nothing to anyone.” Credit carddebt, once considered to be nationally astronomical,has now been eclipsed by student loan debt, that willsomeday be overrun by another type of debt. Beingindebted to someone else can make life difficult andstrained. Often relationships break apart due to resent-ments over unpaid debts because these shift the powerand balance within relationships. A sense of entitle-ment may creep into the attitude of the “loaner” whilea sense of humiliation and demoralization may welldescribe the “borrower’s” sense of self. Hence, Paul’svery wise words: “Owe nothing to another, except tolove one another.”

Love levels the playing field and zeros out the score-board, erasing the “I owe you’s” and the “You oweme’s” of a quid pro quo relationship accountability. Lovecreates a free, unrestricted exchange of spontaneousgiving and receiving, one with no checks or balances.Instead, it continually compounds interest, security,and delight for all.

Loving your neighbor as yourself far surpasses anyand all requirements of laws or commandments thatappear to be minimal at best when compared to love.Jesus’ comment raises the bar and demands more of us,not less. Love is the maximum fulfillment of oneselfand others.

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November 7, 2019

Thursday of the 31st Week in Ordinary Time

Theme: We are the lost and found.

Exegesis of the First Reading, Rom 14:7–12 (488)Dr. Mary Ann Getty Paul had a genius for simplifying complex ideas by

focusing on the basics and repeating his fundamentalteaching, regardless of the specific issue at hand.Ethically applying what it means to be justified andsanctified in Christ, Paul reminds the Roman believersthat because they all acknowledge Christ as Lord, noone has the right to judge another. Although the specif-ic issues Paul considers include disputes about whichholy days to observe and what foods to eat, Paul getsdirectly to the heart of his theology: fundamentalChristology. We serve one Lord in life and in death; we belong to

one Master. Therefore, we cannot judge and criticizeone another because the behavior of our brothers andsisters is none of our business! We keep our thoughtscentered on Christ. It’s as simple as that.As he often does, Paul closes this section with a

scriptural quote, combining Is 45:23 and 49:18, assert-ing both God’s absolute sovereignty and believers’complete allegiance. Because we belong totally to Godalone through Christ, we cannot be distracted by lesserconcerns than serving our common Lord. Paul herecombines the imagery of “slaves” with that of “broth-ers and sisters,” a term he often uses for members ofthe community.

Exegesis of the Gospel, Lk 15:1–10 (488)Dr. Mary Ann Getty

Jesus is again surrounded by outcasts and skeptics asLk implicitly asks us to decide which we are: for oragainst Jesus. While disenfranchised people press tohear Jesus, the leaders complain about the company hekeeps. This Gospel includes two of three parablesabout losing, finding, and celebrating with others.Themes typical of Luke appear: concern about posses-sions, the pairing of stories of men with those ofwomen, and the importance of hospitality. The firstparable comes from Q, the source Lk shares with Mt;the other two are unique Lukan.The first example presents a shepherd who loses a

single sheep and then goes in search of it. The focus ison the shepherd and the lengths he will go “until hefinds it.” Then in jubilation he puts the lamb on his

shoulders, an intimate way of gently carrying it back tothe flock. When they arrive home, he gathers friendsand neighbors, inviting them to share the joy of thefind. The parable concludes by observing that heavenwill join the celebration.The story of the woman and the coin is unique to Lk.

We can identify with her frantic search for a coin moreprecious for its being lost. She “sweeps the floor,” andthrows a party in finding it. Her destitution is not thepoint; her need to celebrate is. Angels and joy are moreprevalent in Lk than any other Gospel.

Homily SuggestionJo KochLet’s face it: We’re all losers! We have all lost one thingor another—repeatedly, I should add. As children,often it was hats, mittens, lunch money, bookbags,homework, etc. Most items were lost because of care-lessness, forgetfulness, or misplacement. Often theywere of little consequence and easily replaced. Butsometimes what we lost was highly valued and irre-placeable. But who we lost was heartbreaking and themost devastating of all: a parent, sibling, family mem-ber, friend, teacher, or a pet. These life losses changedthe way we viewed the world and redefined our placein it.As adults, what we lose only gets bigger. We lose

opportunities and jobs. We lose relationships we holddear, self-respect, and integrity. We lose ourselves toour own needs, addictions, or medical crises. Some-times, it comes right down to the fact that we are lost—very much so.Today’s Gospel reassures us that when we are lost

(not if, but definitely when), there is someone whoholds us in very great esteem, who loves us so com-pletely—more than we love ourselves—that they aredesperately searching for us. Needless to say, thatsomeone is God, who leaves no stone unturned, enjoy-ing no rest for the weary in the search for us. And whenwe are finally found, when we are returned to God,there is both relief and thunderous rejoicing.

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November 8, 2019

Friday of the 31st Week in Ordinary Time

Theme: Regifting the gift.

Exegesis of the First Reading, Rom 15:14–21 (489)Dr. Mary Ann Getty As he begins to wind up this letter, Paul offers a ratio-nale for writing to a community he does not know andhas not founded—as well as a theological basis for hisentire missionary effort. He is carrying out a “priestly”responsibility in the service of his own call and of theGospel to which he has completely dedicated himself.This conviction emboldens him to lay out the Gospelfor his brothers and sisters in Rome, reminding them oftheir identity as believers and their role in the missionof the Church.

Paul shows himself to be an orator and pedagogue,beginning with “flattery” of his addressees, a tech-nique well established in Hellenistic letter writing butalso grounded in the holiness of the community conse-crated to God in Christ. Paul is well aware of theRoman Church’s importance as symbolically fulfillingChrist’s mandate that the Gospel be preached to the“ends of the earth.” Paul also joins his own vocation tothat of the Romans, seeing them as partners with himin offering a pleasing sacrifice to God.

As he typically does, Paul concludes by referencingScripture. Paul most often quotes Is (here 52:12), part ofthe description of the Servant of God who suffered butwas ultimately triumphant. Thus Christ reveals God’smercy, now shown to him, to the Romans, to the gen-tiles, and finally to us.

Exegesis of the Gospel, Lk 16:1–8 (489)Dr. Mary Ann Getty Although this parable, unique to Lk, has been madeunduly complicated, if seen within Luke’s context, it isconsistent with his themes and emphases. A “richman,” also called a “master,” calls for an accountingfrom his manager or steward, often a slave. Mt uses asimilar story but in a different way. Lk emphasizes cer-tain familiar features: the cunning servant initiallytalks to himself, never a good sign in Lk. He squandershis master’s possession, also not good. But he foreseesthe accounting and acts wisely in cutting his losses.

In the previous ch, Jesus notes the grumbling ofleaders and addresses three parables about losing andfinding to them, to contrast their reaction to heavenlyjoy at finding what was lost. Now Jesus turns to his

disciples; the reader can picture the leaders on the out-skirts, listening in.

Two elements of the story seem confusing: the man-ager’s reducing debts owed his master, and whether itis the master or Jesus himself who praises the manager.But Lk’s point is simple: Jesus urges his disciples to actwisely in providing for themselves when they arebrought to judgment. They should be as clever as the“children of this world,” prudent in looking after theirown interests. Lk stresses vigilance, perseverance, andfaithfulness as “children of light.”

Homily SuggestionJo KochIn today’s Gospel, a rich man (aka God) is preparing tofire his steward for what appears to be a just cause. Bythe end of Jesus’ parable, however, the steward is actu-ally commended for “acting prudently.” In fact, thesteward redeems himself by giving away goods thatare rightfully his owner’s, not his. What? That makesno sense! Giving away more of your owner’s stuff is allthe more reason to be fired!

In God’s gift economy, however, that makes perfectsense. God is the eternal giver: the perpetual, indis-criminate sharer. “He makes his sun rise on the eviland on the good, and sends rain on the righteous andon the unrighteous” (Mt 5:45). Giving and outpouringreflect the fundamental nature of God. From that per-spective, what is given has been given in order to begiven. In other words, everything we receive is a giftfrom God that is meant to be regifted to others. That iswhy the dishonest steward is commended for actingprudently (wisely). He is actually acting in a godlymanner by forgiving debt and extending generosity toothers.

We would do well to emulate the redeeming quali-ties of the steward by giving away God’s stuff. Wewere never meant to be shareholders; we are meant tobe sharegivers. God challenges us every day to outdodivine generosity, compassion, forgiveness, mercy, andgrace. Be a good steward and step up to the challenge.

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November 9, 2019

Saturday—Dedication of St. John Lateran

Theme: Just another day in paradise.

Exegesis of the Second Reading, 1 Cor 3:9c–11,16–17 (671)

Dr. Mary Ann Getty This reading for the dedication of a church focuses ourattention on the community itself as God’s building,the holy temple of God. Paul here admonishes theCorinthians, who were divided in part on the basis oftheir allegiance to various leaders such as Peter,Apollos, and Paul himself. Paul urges them to unity,pointing out that he laid the foundation that othersbuild on, but that the foundation of God’s temple isJesus Christ. Paul motivates the Corinthians by speaking of the

“day” when the Lord shall appear, a day of revelationand also of testing. All are building on a single founda-tion, but Paul implies that if they build with wood, hay,or straw, that day’s fire will destroy their work. Despite Paul’s pastoral awareness of the limits of the

Corinthians’ grasp of the Gospel, he typically returnsto remind them of their existential worth from God’sperspective. They are the temple of God; God dwells inthem. They must concentrate on this new identity. TheCorinthians can grow in confidence, knowing that Godis on their side—that if anyone destroys God’s temple,God will destroy that person. The Corinthians mustnot harm or destroy what God has built in them. Theyare holy because God has made them so. That is not thebasis of pride but of responsibility.

Exegesis of the Gospel, Jn 2:13–22 (671)Dr. Mary Ann GettyOur reading has two parts: the cleansing of the templeand Jn’s interpretation of it as pointing to the Resur-rection. Jn is unique in recounting this event in Jeru-salem near the beginning of the Gospel, whereas thesynoptic Gospels present Jesus’ whole ministry as cul-minating in Jerusalem. For them, this event in the tem-ple is a major reason for the leaders’ conspiracy to putJesus to death. This is the first of three Passovers mentioned by Jn;

at this time Jesus asserts his authority to defend theholiness of God’s temple. His anger against the money-changers who turn his Father’s house into a market-place fulfills the Scriptures rather than acting as a tem-porary emotional outburst. Whereas Paul refers to

believers as God’s temple, Jn describes the temple asJesus himself.The second part of our reading illustrates the oppos-

ing reactions of “the Jews,” who for Jn represent thosewho do not believe in Jesus, and his disciples, whofinally remember what Jesus said after he was raisedfrom the dead. Jn elevates remembering to a theologi-cal term meaning that under the influence of the Spirit,disciples understand Jesus’ words and actions in thelight of his resurrection. Concluding this account, Jnequates Jesus’ word with Scripture.

Homily SuggestionJo KochTake a minute and imagine what your life would belike if you took seriously the second reading’s wordsand phrases that describe and define each of us asGod’s building, temple of God, indwelling of the Spiritof God, and holy. Most of us do not wake up in themorning feeling especially holy or the rush of the HolySpirit pulling us out of bed. Typically, we movethrough life feeling ordinary. Add to that: This liturgi-cal year ends in three short weeks.What would our lives look like if we lived from our

holiest, most divine self? What would change in us ifwe lived fully in the powerful, creative, expansive,and inclusive presence of the Spirit of God within us?How would our relationships and the way we treatothers change? Would we have a greater capacity tolove and engage with other “holy” ones (since we areall “holy”) in a deeper, more meaningful, soul-to-soulway? Would the world come alive in a way it never hasbefore for us—as if we are seeing and discovering itsbeauty, awe, and mystery for the first time? Would wewake up excited and eager to experience everythingthat awaits us in this new day? Would we have a pro-found sense of gratitude for all? Simply put, theanswer is yes, yes, and yes!Living as God’s temple, God’s Spirit, and holy ones

enables and empowers us to be fully alive as God’sextraordinary presence in what can otherwise feel likean ordinary world.

For more information about the feast of the Dedication of St.John Lateran Basilica, visit saintoftheday.org.

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November 11, 2019

Monday—Martin of Tours

Theme: Growing in wisdom.

Exegesis of the First Reading, Wis 1:1–7 (491)J. Edward Owens, OSSTWis is penned by a Jewish author to encourage faithful-ness to traditional wisdom in the larger Greco-Romanculture of the time. Exhortation runs through the book:Remain godly amid ungodliness, remembering the jus-tice and faithfulness of God.

The reading opens with “rulers of the earth,” refer-ring not to secular rulers of the world but to the Jewishaudience: Remain faithful amid the trying times inwhich they live (3:1–9; 4:1, 16–17; 5:1–2). God, the rulerof the nations, will call earthly rulers to account for thewrongs they have done, but the righteous are destinedfor immortality.

Verses 1–5 summarize the character of authenticwisdom at work in the righteous. Such persons are sin-cere of heart, dare not to test God, possessing a holyand disciplined spirit. The remainder of the book is anextended argument elaborating on these points.

Wisdom personified as a woman runs through an-cient literature (Egyptian Ma’at, Canaanite Astarte).Lady Wisdom in Prv ch 9 hosts a splendid feast. In Jbch 28 she is much desired but elusive. In Wis, she isspecifically related to Jewish tradition and described inlanguage reminiscent of Isis that flowed from Egyptianmythology, influencing goddesses of the Greco-Romanworld. In the NT, Jesus is called the wisdom of God (1Cor 1:24). Lady Wisdom remains an abiding paradigmfor righteous living in the Judeo-Christian tradition.

Exegesis of the Gospel, Lk 17:1–6 (491)J. Edward Owens, OSSTThis Gospel reading follows Jesus’ extended teachingby means of parables: the lost sheep, the lost coin, theprodigal son and his resentful brother, dishonest stew-ardship, and the rich man and Lazarus. Jesus nowturns to his disciples and offers them advice on truediscipleship. Ministry and service include moments ofnot being at one’s best, being a stumbling block to oth-ers, and finding it hard to forgive. No wonder the dis-ciples cry, “Increase our faith!” amid Jesus’ lesson. Leftto themselves, they would surely fail.

Judaism has teachings on not being a stumblingblock to others, even unwittingly: “Before the blind”(lifnei iver). This stems from Lv 19:14: “You shall not

curse the deaf or place a stumbling block before theblind; you shall fear your God.” The blind became ametaphor for anyone unaware, unsuspecting, igno-rant, too easily trusting, or morally blind. Do not takeadvantage of such persons or scheme to dupe them. Donot hold ulterior motives but strive to be transparentwith others.

Though perhaps not guilty of willful deception, allChristian disciples must admit to times of slow for-giveness. Someone once wrote that “forgive and for-get” is unrealistic at times. It would be better to pray:“Lord, I cannot always forgive and forget. Help me,rather, to remember but without the pain.” Faith everseeks a richer understanding—to borrow from themotto of St. Anselm.

Homily SuggestionJ. Edward Owens, OSSTJesus’ lesson on discipleship resonates with true wis-dom in the first reading. Biblical wisdom is both prac-tical and speculative. It teaches us how to live well indaily life and grapples with the mysteries of suffering,especially when bad things happen to good people.

No one likes being duped by someone, especiallywhen the perpetrator is a much-trusted person. Jewishtradition calls such trickery a stumbling block thattakes many forms. It occurs when someone willfullysells a defective product or an animal with vicious ten-dencies. Today one thinks of buildings with poor acces-sibility for the physically challenged or pushing a bankloan beyond the borrower’s reasonable ability to repay.Jesus’ admonition against causing the little ones tostumble speaks to every age, including today. Dis-cipleship demands integrity, a value Jesus notes inNathanael, “Here truly is an Israelite in whom there isno deceit” (Jn 1:47).

Jesus’ further demand for forgiveness is often hard-er to embrace, especially when deep feelings are hurt.It is important to recall that forgiveness is not an emo-tion but an act of the will. Choosing to forgive meansthat we desire only good for others. Jesus teaches:“Love your enemies. Be good to those who hate you”(Lk 6:27). Such a commitment reflects the wisdom ofGod that the world always dismisses as folly.

For more information about St. Martin of Tours, visitsaintoftheday.org.

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November 12, 2019

Tuesday—Josaphat

Theme: Servant discipleship.

Exegesis of the First Reading, Wis 2:23—3:9 (492)J. Edward Owens, OSSTWis contrasts two paths open to the hearer. The world-ly deem life a short, sorrowful journey that ends withreturning to ashes (1:16—2:3). The faithful, however,know that suffering is a test of fidelity to God. Thosewho persevere in wisdom are destined for immortality(2:23; 3:1, 5–6).

The wicked decide to kill the good person to findout which way is valid (2:20). What they fail to realizein their folly is that God delivers not necessarily fromdeath but through death. The answer comes later in Wisch 5 with its scene of final judgment. The righteous liveforever because their reward is with the Lord (5:15).

From Prv, the author draws on the power of disci-pline (Gk paideia) through which the wise teacher helpshis disciples become mature. Such includes suffering attimes. According to some scholars, the imagery ofJoseph in Gn chs 37–50 or the suffering servant in Is ch53 underlies the teaching here. The loyal servant issometimes humiliated in life but ultimately rescuedand vindicated by God.

The righteous will shine like the stars (3:7–9; Dn12:1–3). Such imagery from the OT wisdom traditionwent on to inform the early Christian doctrine of after-life realized through the Resurrection. In Wis, however,the theology of immortality is not yet fully developed.At some points immortality seems to be granted upondeath; at other times it appears at the final judgment.

Exegesis of the Gospel, Lk 17:7–10 (492)J. Edward Owens, OSSTThis Gospel builds on yesterday’s. Here Jesus high-lights service as a mark of true discipleship. The Gkterm doulos is often translated “servant,” but slave is thestarker designation so pervasive in the ancient world.The slave here might be the only one in a small house-hold. He or she would work the field or care for ani-mals and then do the household chore of fixing dinnerand cleaning up. The slave serves the master anddeserves no thanks. This role makes Jesus’ disciplessaying to themselves, “We are worthless slaves!” all theharder to accept. Here Jesus offers no applause for sim-ply doing one’s duty.

The context in Lk suggests that Jesus addresses this

story to Pharisees who think they deserve preferentialtreatment in public and that God owes them rewardsfor acts of piety (16:14–15). Jesus warns the disciplesnot to behave as such people do. Identify with theSermon on the Plain (6:20–26). Blessed are the poor, thehungry, and those who now weep. Lk characterizessalvation as a great reversal of fortune to which thewoes in 6:24–26 and the story of the rich man andLazarus allude. Appropriately, Lk is often called “theGospel of the Poor.“

Homily SuggestionJ. Edward Owens, OSST

Today the notion of slavery is repugnant. For most ofhuman history, however, it was an institution. Somewere born into it. Others were prisoners of war or soldthemselves into slavery to repay a debt. Ancient cul-tures largely considered slaves to be subhuman.Israelite tradition taught some respect for slaves fromthe memory of servitude in Egypt (Lv 20:2–6). Somefamilies educated their slaves and manumitted them atthe owner’s death.

Modern management culture strives to motivateemployees, reward work well done, and include op-portunities for advancement and promotion. Such arecommendable. Not to be overlooked, however, is thevalue of working those extra hours to complete a jobon time and appreciating the fact that many peoplehold two or three jobs simply to make ends meet.

The Girl Scout pledge originally read “do my duty”to God and country and “obey” the Girl Scout law. Thewording became “serve” God and country and “liveby” the law. The spirit of the pledge remains the same.Servant discipleship includes collaboration, empower-ing others, and a team spirit. Not to be lost, however,are a spirit of duty, orders, commands, and obedience.Discipleship is not all about me: It’s about us as co-workers in the Lord’s vineyard.

For more information about St. Josaphat, bishop and martyr,visit saintoftheday.org.

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November 13, 2019

Wednesday—Frances Xavier Cabrini

Theme: Faith lived.

Exegesis of the First Reading, Wis 6:1–11 (493)J. Edward Owens, OSSTWisdom must be sought, especially by kings andjudges. The Hellenistic Jewish audience of Wis waswell aware that the monarchy in Israel turned out to bea mixed blessing. In 1 Sm we find both pro- and anti-monarchy passages that state this. Israel sought a kinglike the surrounding nations, but kings typically taxthe people, take the best for themselves, send theiryoung men off to war, and make the young womentheir cooks and bakers (1 Sm 8:10–18). Israelite kingswere to uphold justice (mishpat) as a primary duty, butthey often brought injustice through abuse of powerand trampling on the poor.

The reading warns against “dominion” reduced todomination and control (6:3–4). Perhaps alluding to Gn1:26, the author reminds the audience that the humanfamily is blessed in stewardship and kinship with allcreation as a subject; the world is not an object forhuman exploitation. The lowly may be pardoned, andthe Lord stands in awe of no one. The Lord takesthought for all alike (6:6–7).

Truly wise rulers are humble and motivated by ser-vice. They are not like the ungodly, who gain insighttoo late—if at all—and face a damning judgment in theend. Such insight from Wis remains timeless andspeaks to leadership in every age and circumstance.

Exegesis of the Gospel, Lk 17:11–19 (493)J. Edward Owens, OSSTThe story of the 10 lepers in Lk includes a Samaritan, abranch of Judaism that rejected the Jerusalem templeand worshipped the Lord on Mt. Gerizim. The historyof the rift is a mixture of religion and politics, as well asnot letting go of old memories with no enduring pur-pose. Basically, the returnees from the Babylonian Exilerejected the participation of Samaritans in rebuildingthe temple and dismissed them as renegades (Ezr ch 4).Later some Samaritans profaned the Jerusalem templeby scattering human bones in the sanctuary. These andother incidents kept bad blood alive between the twogroups.

In Lk, the Samaritan alone returns to give thanks. Heacknowledges the power of Jesus—regardless of which“temple” site is revered—and went to show himself to

the priests. This story and the Good Samaritan (10:25–37) would appeal to Lk’s largely gentile audience. Jesushas come for the salvation of all.

Here as elsewhere in the Gospels, faith is requisite tohealing and deliverance. Jesus comes not to convertskeptics but to affirm and build up those who come tohim in faith. That an outsider is the one who acknowl-edges Jesus would be harsh to the ears of his oppo-nents, who forget that he came to call sinners, not theself-righteous.

Homily SuggestionJ. Edward Owens, OSSTVoltaire penned, “Faith consists in believing when it isbeyond the power of reason to believe.” Great men andwomen of every age sometimes pursue a path thatholds little practical sense, but that is part of its attrac-tion.

Mother Cabrini, whom the Church honors today,lived by faith. She and her sisters intended to be mis-sionaries in China. In an audience with Pope Leo XIII,she was told “not to go to the East, but to the West.”She went on to serve thousands of Italian immigrantsin the United States. On arriving in a New York Cityfilled with chaos and poverty, her community estab-lished many schools, orphanages, and hospitals.Mother Cabrini made 23 transatlantic voyages to estab-lish foundations around the world. She was namedpatroness of immigrants in 1950.

Max Lucado, Christian author and San Antonio pas-tor, writes: “Faith is not the belief that God will dowhat you want. It is the belief that God will do what isright.” Striving ever to do what is right keeps us on thepath of faith. The one Samaritan who returned to Jesuswas not acknowledged for his thanks but for his faith.Indeed, faith at times takes us to that place beyondwhich reason fails. That, however, is what can makebeing led by the Lord’s hand an attractive adventure.

For more information about St. Frances Xavier Cabrini, visitsaintoftheday.org.

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November 14, 2019

Thursday of the 32nd Week in Ordinary Time

Theme: A kingdom people.

Exegesis of the First Reading, Wis 7:22b—8:1(494)

J. Edward Owens, OSSTWis ch 7 begins as a speech by Solomon who personi-fies true wisdom in Jewish tradition. Therein he re-counts his own quest to be a sage. He notes that he isnot wise by kingship but because of a lifelong quest.He is likewise not divine but as human as anyone else.He prays and wisdom is granted as a gift by God.

Today’s reading moves to the very nature of wisdomdescribed from the lips of Solomon. The sections citevarious attributes of wisdom, using 3 and 7—bothnumbers of perfection and wholeness. These 21 attri-butes are cumulative. The first cluster of 7 highlightsthe singular transcendence of wisdom, the second clus-ter her purity and reliability, and the third her ability toenter and engage all things. Wisdom’s attributes ani-mate not only human beings but all creation.

In humans, wisdom informs moral living. In everygeneration she reaches into holy individuals to makethem friends of God and prophets (7:27; Lk 7:35; Jn 1:1–14; Heb 1:3). In sum, wisdom has been with God beforecreation, pervades all things, and is “a pure emanationof the glory of the Almighty” (7:25).

Exegesis of the Gospel, Lk 17:20–25 (494)J. Edward Owens, OSST“Thy kingdom come” in the Our Father evokes manyunderstandings and emphases. Some people appreci-ate its presence in the world lived out in faith andhumble service. Others look to some future coming,including the evangelical notion of the Rapture. Onthat day, the saved will be swept up to meet the Lord,an understanding taken from 2 Thes 2:1–10. Today’sGospel reading reminds us that the kingdom of God isin our midst (Gk entos humon, “among you”) in the per-son and ministry of Jesus. It is not simply some interi-or, spiritual reality that the individual possesses or not.The kingdom is at once realized in Jesus and yet tocome in its fullness.

The final v from this Gospel must not be overlooked.Jesus must first suffer and face rejection. That, too, is anaspect of his mission from the Father. Linked to Jesus’destiny is the readiness of his disciples to share in thekingdom now and in its later fullness. The repetition of

phrases like “in the days of” and “on that day” in17:26–37 reiterates the point. If one lives a life of faithand loving service, there is no reason to worry aboutthe endtime and calculating its coming. The end ofMt’s Gospel summarizes this perspective: “Remember,I am with you always, to the end of the age” (28:20).

Homily SuggestionJ. Edward Owens, OSSTThe kingdom (reign) of God has deep biblical roots. Inthe OT, God is the king of history who took Israel as achosen people, gave them the law at Sinai, and madethem a nation. More deeply, God is author of all cre-ation and maintains order in the world as it is experi-enced. In the NT, the kingdom of God is central to theteaching of Jesus, beginning as a call to repentance.

The Gospels give different emphases to the king-dom. Lk closely associates it with preaching, beginningin 4:43 where he writes, “I must proclaim the goodnews of the kingdom of God . . . for this purpose I wassent” (8:1; 9:2, 11, 60, 62; 16:16).

For Lk, essential to the kingdom is the hearer mak-ing a decision of faith in his or her life and living it. Thekingdom as the goal of Christian mission continuesinto Acts. At the end, Paul in Rome, the capital of theempire, proclaims the kingdom of God and the LordJesus Christ (28:31).

Origen described Jesus as the very reign of God inperson (autobasileia). The faithful rejoice that Christabides in our midst: “Where two or three are gatheredin my name, there I am with them” (Mt 18:20). Despiteits long and complex history, the kingdom is lived outand proclaimed in virtuous living and the pursuit ofjustice, peace, and truth.

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November 15, 2019

Friday—[Albert the Great]

Theme: Let go, let God.

Exegesis of the First Reading, Wis 13:1–9 (495)J. Edward Owens, OSSTWis chs 13–15 include a lengthy diatribe against na-ture worship in all its various expressions: celestialbodies and forces of nature, graven human images,and graven animal depictions. Such syncretism was atemptation for Jews in the pluralistic Greco-Romanworld of Wis—as it was throughout the history ofIsrael.

Today’s reading describes pagan philosophers socaught up in objects of beauty in creation that they losesight of their Creator. Sensory pleasure from art sooverwhelms them that they lose sight of the invisibleand more powerful realities at work. In sum, they areignorant of God (13:1).

Wis exhorts the hearer to remain mindful of Godamid the attractions of the world, both great and small.Folly, the opposite of true wisdom, fosters the pursuitof things that pass away or are merely left to othersafter death. Such insight seems simple enough, but idolworship is no stranger to the human heart. Jesus warnsof it in the Gospels: “Store not for yourselves treasureson earth” (Mt 6:19–21). Where your treasure is, thereyour heart lies.

Exegesis of the Gospel, Lk 17:26–37 (495)J. Edward Owens, OSSTThe reading continues the kingdom theme from yester-day. Jesus draws on familiar biblical stories to teachthat the kingdom will come in God’s sacred time, notthrough human calculation or interpretation of grandevents. We are spiritually inspired to read, “Those wholose their life will keep it” (v 33).

Most people, however, must admit the opposite.They spend more time trying to make their life securelest they lose it. Such is human nature. Parents, teach-ers, and mentors urge young people to get an educa-tion, discover and realize their God-given potential,and make a difference in their world. There’s certainlynothing wrong with that.

Jesus teaches us also to keep sight of the bigger pic-ture. Are we preparing to embrace the inevitable end ofearthly life? Can we stand before God in sincerity ofheart, having learned that each of us needs God’smercy and grace—not only that lady down the street

whose life seems to me less holy than mine? That maybe the point of Jesus’ allusion to Noah and Lot: eating,drinking, marrying, buying and selling, planting andbuilding. Ah, the cares of making a life! As Jesus notesearlier in Lk: “This very night your life is beingdemanded of you. . . . So it is with those who store uptreasure for themselves but are not rich toward God”(12:13–21).

Homily SuggestionJ. Edward Owens, OSSTBuddhism offers a “kingdom” teaching while neverusing the term. Take a deep breath and hold it as longas you can. Done repeatedly, the process soon begins tohurt physically. A single breath held too long symbol-izes the spiritual challenge of clinging to somethinglest we lose it, even if it is to our detriment. In Bud-dhism, such clinging is called upadana. It is the fuel fordukkha (suffering). The more we cling to things, themore we fuel our own suffering.

In today’s Gospel, Jesus draws on the stories ofNoah and Lot to teach a point: It is so easy to getcaught up in daily affairs, deadlines, and even desiresthat we lose sight of eternity. The phrase “One takenand one left behind” bespeaks the tentativeness andpassing value of life’s cares. Being “taken” happens tous—it’s not something we plan for ourselves.

Can we stand before God in gratitude for love andgrace, not armed with a list of accomplishments?Perhaps the thing we cling to most is security. It helpsus feel control over the inevitable changes in life. Jesusreminds us that control is not the mother of innerpeace.

For more information about St. Albert the Great, visitsaintoftheday.org.

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November 16, 2019

Saturday—Margaret of Scotland, Gertrude

Theme: In kinship with all creation.

Exegesis of the First Reading, Wis 18:14–16, 19:6–9 (496)

J. Edward Owens, OSSTWis now contrasts God’s treatment of Egypt and theIsraelites in Ex. Therein, the Lord uses the very forcesof creation (frogs, gnats, flies, disease, boils, thunder,hail, etc.) as subjects to unleash a series of plagues,reaffirming the purposefulness of all creation affirmedin Wednesday’s first reading (Wis ch 6). For the author,the death of the firstborn in Egypt is a just consequenceof Pharaoh’s policy of infanticide against the Hebrewslaves. God freely chose and ever journeys with hischosen people (18:13; Ex 3:12; 4:22).

Wis also highlights the folly of Pharaoh and hisarmy pursuing the fleeing Israelites into the Red Sea.Pharaoh’s change of mind after first allowing the peo-ple to depart proves a tragic reversal. Once again, theforces of creation facilitate the passage through the sea:“The whole creation in its nature was fashioned anew. . . so that your children might be kept unharmed”(Wis 19:6–9).

Creation is similarly described in 16:15–29, remem-bering the Lord’s keeping Israel unharmed amid thedevastation of plagues in Egypt. Because creation is thehome of biblical wisdom, no wonder creation oftenshines as a powerful subject at work by the Lord fordivine purposes.

Exegesis of the Gospel, Lk 18:1–8 (496)J. Edward Owens, OSSTThe parable of the widow and unjust judge is unique toLk. A widow takes on a crooked judge who will notdecide her case rightly. The scenario recalls Lk 11:13and its message on perseverance in prayer: “If youwho are evil know how to give good gifts to your chil-dren, how much more will the heavenly Father givethe Holy Spirit to those who ask?”

The judge makes no effort to mask his shortcomings.He admittedly has neither fear of God nor respect forpeople. The widow was among the most vulnerable inancient society. Like the orphan and stranger, she hadfew if any legal rights and was easily taken advantageof. The widow here is a victim of callous injustice. She,however, will not go down without a fight. Most trans-lations tone down her mettle with phrases like, “She

will wear me out by continually coming.” The Gkstates more baldly that she is giving that judge theproverbial black eye. He worries about physical harmand the great public embarrassment she could bringhim: a judge cowed by a widow!

The Gospel speaks to the notion of preferentialoption for the poor in Catholic social teaching. Prefer-ential includes a dose of “partiality” at times, for theweakest in society are often victims of injustice. Moraljustice calls us to a place higher than worldly forensicjustice. In world justice, the guilty can sometimes walkfree because of a technicality or tampered evidence.Divine justice stands above such variables.

Homily SuggestionJ. Edward Owens, OSSTWhen Hurricane Katrina devastated large parts of theGulf coast in 2005, some commentators immediatelyattributed the devastation to the evils of New Orleansas a sin city. It was God’s just retribution on that city’sworldliness. Such was the case, some would argue,with the plagues against Pharaoh in Ex. Verses such as“Cursed be the ground because of you” to Adam afterthe first transgression (Gn 3:17) and “All creation hasbeen groaning until now . . .” (Rom 8:22) were enjoinedto promote this interpretation.

Biblical metaphors, however, teach more deeplythan any claim that God uses weather phenomena topunish evil. Humankind must appreciate its kinshipwith all creation as a subject. The earth “groans” frominfidelity to the covenant and treating certain classes ofpeoples—or even whole societies—as objects with notrue dignity. Earthly resources, some non-renewable,are not for human exploitation and depletion.

The story of the persistent widow suggests thatextreme measures are sometimes warranted in the pur-suit of justice. Acts of passive civil disobedience haveproven effective against unfair laws as MahatmaGandhi’s philosophy and various civil-rights move-ments have shown. The unjust judge is not convertedin the end. The persistence of the widow, thoughprovocative in the cultural setting of the time, servesjustice. A Japanese proverb states, “Fall seven times,stand up eight.”

For more information about Sts. Margaret of Scotland andGertrude, visit saintoftheday.org.

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November 18, 2019

Mon.—Basil. of Peter and Paul, Rose Duchesne

Theme: Trust revealed.

Exegesis of the First Reading, 1 Mc 1:10–15, 41–43, 54–57, 62–63 (497)

Leslie J. Hoppe, OFM Alexander the Great brought the southern Levant intohis empire by defeating the Persians in 333 BCE. Forthe Jews, this began a long and difficult process of cul-tural reorientation from East to West. At first thisprocess proceeded peacefully. With Alexander’s deathin 323 BCE, however, his empire was divided amongthree generals. At first, Judah was part of the Ptolemaickingdom (Egypt). In 200 BCE, Judah became part of theSeleucid kingdom (Syria). At first the Hellenization ofJudah continued to be peaceful. Some Jews evenactively sought the establishment of Greek culturalinstitutions, even in Jerusalem (vv 10–15).

Matters took an ugly turn in 167 BCE when theSeleucid ruler, Antiochus IV, for political and militaryreasons, decided to accelerate the process of Helleniz-ing the people of Judah (vv 41–43). He proscribed thepractice of Judaism, making the possession of a Torahscroll a capital offense. Antiochus also had the Jeru-salem temple desecrated, making it impossible for theJews to worship the Lord there (vv 54–57).

Some Jews resisted. Their obedience to the Torahand their disobedience to the king cost them their lives.Being an observant Jew was dangerous. Would theJews totally assimilate into the culture, religion, andpolitics of the wider Greek world?

Exegesis of the Gospel, Lk 18:35–43 (497)Leslie J. Hoppe, OFMAfter crossing the Jordan River at a ford near Jericho,Jesus leaves the district of Perea and enters Judah.Now he has a journey of 15 miles and an ascent of 3,320feet to reach Jerusalem.

Each synoptic Gospel recounts the healing of a blindman by Jesus while he was in Jericho (Mt 20:29–34; Mk30:46–52). Each reports that the blind man addressedJesus as the “Son of David.” Second Samuel 7:16promised that his kingdom and dynasty will “be estab-lished forever.” The kingdom of Judah fell to theBabylonian empire in 587 BCE. The last member of theDavidic dynasty to rule Judah as king died c. 561 BCE.Some Jews of Jesus’ day believed that the restoration ofthe kingdom of Judah and the Davidic dynasty will be

components of God’s final movement in the lives of theJewish people.

Interestingly, a blind man addresses Jesus as the“Son of David.” Is this a subtle way of suggesting thatJesus’ mission is to bring light to the Jewish people—not to fulfill political and nationalistic aspirations?

Jesus was indeed the Messiah, but he was going upto Jerusalem to embrace his fate. “Messiah” (Christ)became the preeminent title for Jesus of Nazareth inthe Gospels. But Jesus will fulfill his destiny not byreviving the Davidic dynasty but by being rejected bythe chief priests elders and executed by the Romans.

Homily SuggestionRoger Lopez, OFMA popular leadership activity is known as the “trustfall.” The person chosen to be the faller stands on topof a table, at the edge. The remaining participants arenearby, standing across from one another with armscrossed like a lattice. When ready, the faller falls back,trusting the teammates will catch him or her. Thisactivity shows that trust is a physical expression, notan internal, abstract concept.

Our readings today are opposites. The Israelites inMaccabees showed their lack of trust in the Lord byabandoning the statutes and commandments. They fellto the lure of the present age, forsaking faith. And allsaw it. In a contrary moment, the Gospel’s blind road-side beggar reveals his trust—both in the messianicacclamation and in the request for healing. Everyonesaw it.

As Christians, we are a Church in the modern world.But we, too, are invited not to water down our trustingfaith in Jesus Christ. We are to be in the world, but notof it. Prayer, both public and private, reveals our trustin God.

Sacramentals are powerful signs and symbols ofone’s faith. Wearing a religious item such as a cross ora medal should call the wearer into a deeper andstronger relationship with Christ. We cannot ignore thepower such a symbol can have on those around us.Trust is not only an internal virtue; it moves us out-ward into action for all the world to see.

For more information about the Ded. of the Basilicas of Peterand Paul, and St. Rose Duchesne, visit saintoftheday.org.

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November 19, 2019

Tuesday of the 33rd Week in Ordinary Time

Theme: Be bold.

Exegesis of the First Reading, 2 Mc 16:18–31 (498)Leslie J. Hoppe, OFM How did the Jewish people respond to Antiochus’decrees forbidding the practice of Judaism’s uniqueobservances such as the dietary laws that prohibitedthe consumption of pork? Some Jews engaged in pas-sive resistance (Dn chs 1–6); others preferred armedrebellion (1 Mc). Today’s first lesson points to theaction of those who were willing to suffer torture anddeath rather than acquiesce to actions contrary to thelaws of the Torah. The text introduces a certain Eleazaras one who accepted death for the sake of his ancestralreligion.

He is depicted as an elderly scribe with a reputationfor devout study of the Torah. It would be a disaster forJudaism if such an individual gave the appearance ofpublicly violating the dietary laws, then one of themost significant identity markers in Judaism—andeven worse if he abandoned Judaism entirely in favorof the religion of the Greeks.

Eleazar characterizes his embrace of martyrdom asgiving good example to young people. They are pre-sented every day with attractive opportunities toassimilate and give up their Jewish identity. Judaismwas at a crossroads in the middle of the second centuryBCE. It survived, in great part, because of people likeEleazar, who did not fear whatever Antiochus could doto him.

Exegesis of the Gospel, Lk 19:1–10 (498)Leslie J. Hoppe, OFMAs Jesus makes his way through Jericho, another indi-vidual breaks through the crowd to speak with him.Jesus meets Zacchaeus, a civil official who collectstaxes. Jericho was close to the border with Perea, whichwas part of the tetrarchy of Herod Antipas; Judah wasunder direct Roman rule. Whoever passed from onejurisdiction to another one had to pay a toll. The personcollecting the tolls had plenty of opportunities toenrich himself—and evidently Zacchaeus took everyopportunity to do just that. Fraud and extortion madehim wealthy but hated.When Jesus invited himself to Zacchaeus’ home, this

understandably caused a great stir among the towns-folk, some of whom were likely victims of Zacchaeus’

greed. People expected rabbis not to mingle with folkslike Zacchaeus to avoid giving the appearance of con-doning sin. But Jesus had the practice of seeking outpeople on the margins of the community because theyhad violated its moral standards. Jesus justifies hisbehavior by stating that he is fulfilling his commission“to seek out and save the lost” (v 10).Unlike the rich man in Lk 18:18–23, Zacchaeus takes

advantage of the opportunity Jesus gives him. He willgive half of his accumulated wealth to the poor, andwith what remains he will make restitution to those hedefrauded beyond what the law of Moses requires (v8).

Homily SuggestionRoger Lopez, OFMThe theme that love conquers all is ubiquitous in liter-ature and movies,. From Billy Crystal and Meg Ryan inWhen Harry Met Sally to Romeo and Juliet, love will goto the ends of the earth, sometimes sacrificing every-thing. Perhaps such is the draw for people: the beauti-ful mystery that love will make us do unbelievablethings and go to unexpected places. Love makes us dobold things. The Scriptures repeatedly witness boldness—for ex-

ample, Abraham and Sarah traveling to an unknownpromised land, slow-of-speech Moses freeing theHebrews, or Esther’s cleverly saving of her peoplefrom annihilation. Boldness never runs dry—asEleazar and Zacchaeus remind us in today’s readings. The world needs the boldness of Christians. While

not all are called to martyrdom (Eleazar), most God-fearers may have to put themselves out on a limb(Zacchaeus). Accepting accountability for businessmistakes, swallowing one’s pride to say, “I’m sorry,”challenging anti-life stances—these are only a fewactions that reflect sticking our necks out for faith. They are bold actions. Why? One only needs to look

at the cross to finds the answer. Jesus, who witnessesboldness rooted in love, inspires us to do the same.Although you may not give up half your possessionsto the poor as Zacchaeus promised to do, all Christiansare called to give up fear and hatred, shame and pride.That is bold in itself—and exactly what our worldneeds.

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November 20, 2019

Wednesday of the 33rd Week in Ordinary Time

Theme: Patient endurance.

Exegesis of the First Reading, 2 Mc 7:1, 20–31(499)

Leslie J. Hoppe, OFM King Antiochus IV’s attempt to end the practice ofJudaism in his kingdom produced many martyrs.Today’s reading recounts an unnamed mother’sencouragement to the youngest of her seven sons, urg-ing him to be strong and accept death rather thanbetray his ancestral faith. The boy’s father is not men-tioned; the martyrdom of his six brother is recounted ingruesome detail in vv 2–19, which the Lectionaryomits.

Antiochus’ attempts to cajole the mother into advis-ing her last remaining son to abandon the Torah andlive are unsuccessful. The woman’s last remaining sonassures Antiochus that he will remain faithful to hisancestral religion (v 31). The Lectionary omits the ac-count of the martyrdom of the boy and his mother (vv39–41). The memory of their deaths along with those ofthe mother’s other six sons remained strong. About 100years later, a book known as IV Maccabees was writtento honor their memory.

The death of the woman and her sons is a turningpoint in 2 Mc. The remainder of the book tells the storyof Judas Maccabee and his brothers, who did notchoose the path of martyrdom but picked up arms,leading a revolution against Antiochus and the Seleu-cid kingdom. Against all odds, the revolt was success-ful, leaving the Jews free once again to observe theirancestral religious traditions.

Exegesis of the Gospel, Lk 19:11–28 (499)Leslie J. Hoppe, OFMVerse 27 is the key to appreciating this parable. The vrecounts the criticism of the nobleman by the third ser-vant. The nobleman does not work for his wealth butdepends on the labor of others. He is rich because he isdemanding and harsh toward his servants. Verse 24describes what a simple laborer can expect when criti-cizing the unjust practices of a wealthy employer.

This parable is a warning to the wealthy. The waythey exploit the poor is well known and will not be tol-erated indefinitely. People do not want such a personto be their king (v 27). The parable also calls the poorto continue exposing the injustices that they must

endure at the hands of rich people whose wealthcomes from exploiting the labor of the poor. It is all tooeasy to take advantage of people who have no politicalor economic power.

The reading ends with the note that Jesus is resum-ing his journey to Jerusalem (v 24). There he will fulfillhis destiny as the Lord’s anointed. He will be revealedas a king—but a crucified king. He will share the fateof the poor and oppressed, for he will be handed overby the Jewish religious authorities to the Romans forexecution. This is the consequence of Jesus’ taking theside of the poor and calling for justice during his min-istry. The resurrection, however, will be the sign ofGod’s approval about Jesus’ call for justice.

Homily SuggestionRoger Lopez, OFM

“If you want peace, work for justice,” St. Paul VIfamously wrote. In every period of time, justice is indanger. War, pollution, exploitation, and famine causemisery and want. Sowing peace is a hard and seeming-ly unrealistic task. We may look to institutions for help,but they could be corrupt or indifferent. In many ways,we often give up, thinking it’s too big or requires some-one much more talented to deal with it.

Both readings today are filled with injustice: thefamily faced with intolerant religious beliefs by othersand the servant with his cruel master. Both are victimsof injustice, and in the eyes of the world, none is suc-cessful. In these readings, we see how easily injusticeprospers. But if we focus only on the situation de-scribed, we fail to see how the characters respond.

Christ calls us to work for justice peacefully. But wemay be victims of prejudice or inequality without anyimmediate possibilities for societal change. St. ThomasAquinas writes about how endurance is a subset of thevirtue of courage. When working for change fails, thepatient endurance of trusting in God’s presence is nec-essary. The sons and mother in this story from Mac-cabees stood their ground to the point of death.Whether in offices or on sidewalks, can we stand upagainst evil and injustice? Can we remain standfasteven when everything is against us? Can we enduremistreatment, knowing that earth is not our home,only our ship (St. Thèrése of Lisieux)?

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November 21, 2019

Thursday—Presentation of Mary

Theme: Overcoming convenience.

Exegesis of the First Reading, 1 Mc 2:15–29 (500)Leslie J. Hoppe, OFM The crisis in the Jewish community because ofAntiochus’ policy of forced Hellenization left that com-munity divided. Some people—notably the elite class-es in Judah and Jerusalem—decided the prudentcourse was to obey Antiochus’ decrees. Others likeMattathias from Modein, a more conservative ruralarea 22 miles northwest of Jerusalem, resisted.

When royal officials come to Modein to enforcecompliance with the king’s policies, they single outMattathias, a priest (1 Mc 2:1), inviting him to offer sac-rifice. They seek to induce him with bribes. He vigor-ously rejects their offer and then kills both the royalofficial and a Jew who did come forward. The sceneevokes Nm 25:6–15 when Phineas, another priest, alsokilled individuals whose actions were gross violationof the Torah. Aware of the consequences of his actions,Mattathias leaves Modein to hide in the nearby forest.Some townspeople join him.

Mattathias chooses to respond to the crisis causedby Antiochus with armed revolution. Unlike Eleazarand the unnamed woman and her seven sons,Mattathias (2 Mc 6:18—7:42) is not ready for martyr-dom. Nor is he satisfied with passive resistance to theking (Dn chs 1–6). The number of people who join himin active resistance grows steadily. They become a mil-itary force that eventually defeats the army of theSeleucid kingdom.

Exegesis of the Gospel, Lk 19:41–44 (500)Leslie J. Hoppe, OFMToday’s reading reflects Jesus’ reaction to the responsehe expected from the religious leadership and the peo-ple of Jerusalem. Jesus knew their response to his mes-sage would closely resemble the response he hadreceived in Bethsaida, Chorazin, and Capernaum inGalilee (10:13–15). Although Jesus reacted to theGalilean cities’ responses with anger and condemna-tion, here he, in great sorrow, is moved to tears.

The words that Luke put on the lips of Jesus wereprobably shaped by the experience of the fall of Je-rusalem to the Romans during the First Jewish Revoltin 70 CE. Jerusalem had remained in Jewish hands afterthe revolt began in 66 CE, following riots against

Roman rule in Jerusalem. The Jewish defenders weredivided into rival factions working to defend the city.The Romans began a full-fledged siege on April 15, 70CE. On August 30, the city fell, and the temple wasrazed. Many Jews died; those who survived becameslaves.

What happened to the small Jewish Christian com-munity of Palestine is a matter of some dispute. Euse-bius claims the community fled to Pella across theJordan while some suggest that they remained inPalestine but were eventually absorbed by the muchlarger Greek-speaking community in the fourth centu-ry.

Homily SuggestionRoger Lopez, OFMA classic cartoon was resurrected into Transformers, a2007 movie that grossed millions of dollars. Humansallied with cybernetic machines (Autobots) defeatedthe villainous “Decepticons.” When a young boylaments his involvement in this drama, the leader ofthe honorable Autobots says, “History rarely callsupon us at the moment of our convenience.”

We have read throughout this week about momentswhen convenience was challenged with faith: Mat-tathias is tempted with bribes; Eleazer receives an ulti-matum to consume pork or die; families are pressuredto apostatize. Without question, they could have takenthe convenient way out, but they bravely stood fast.When history called upon them, they did not disap-point.

The invitation here is to be inspired, motivated, andstirred. When we hear these stories, we may respond,“That’s awesome, but I couldn’t do that!” That may betrue, but the follow-up question is: “You may not now,but would you like to someday?” Desire is the seedthat grows faith. While cooperating in the ongoingsteps toward Christ, we start with a yearning and in-spiration to follow him—that’s desire. Do today’s sto-ries stir desire in your hearts? If so, then the seed isplanted. Only as faith grows can we stand against theinconvenience ahead, for it will certainly call upon allof us.

For more information about the feast of the Presentation ofMary, visit saintoftheday.org.

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November 22, 2019

Friday—Cecilia

Theme: Sacred space.

Exegesis of the First Reading, 1 Mc 4:36–37, 52–59(501)

Leslie J. Hoppe, OFM The Maccabean war involved a few set battles. TheJewish forces used primarily guerrilla tactics againstthe Seleucid army. Jewish forces were victorious in the164 BCE battle at Beth-Zur. That is only 16 miles southof Jerusalem; the Jewish victory gave Judas Maccabeeand his followers access to the holy city. They gainedcontrol of Jerusalem—except for the Acra, a highly for-tified position south of the temple mount.

In 168 BCE, Antiochus had desecrated the temple byerecting a statue of Zeus in its precincts. This was the“abomination of desolation” spoken of in Dn 11:31.When Judas and his followers saw this along with thegeneral neglect of the temple and associated structures,they were overcome with grief. Judas led the effort torestore the temple for the worship of the Lord.

The temple was rededicated for worship on the 25thof Chislev in the Hebrew calendar (December 14, 164BCE; 148 refers to the year of the Seleucid era). Therededication was celebrated for eight days, recallingthe dedication of Solomon’s temple (1 Kgs 8:65–66).The story about the small amount of oil to light thetemple’s menorah lasting for the entire eight days ofthe celebration comes from the Talmud: Shabbat 21b.The rabbis introduced the celebration of Hanukkah(Hebrew for “dedication”) to mark this event.

Exegesis of the Gospel, Lk 19:45–48 (501)Leslie J. Hoppe, OFM

The story of the cleansing of the temple is one of thefew stories found in all four Gospels. The Synopticsplace this story toward the end of Jesus’ ministry (Mt21:12–13; Mk 11:15–17) because they have Jesus makeonly one trip to Jerusalem as an adult. Jn 2:13–17, how-ever, places it at the beginning of Jesus’ ministry.

Some commercial activity in the temple area was apractical necessity. The half-shekel temple tax had to bepaid with coins lacking any human images. Romancoins with images of the emperor had to be changedfor Herodian coins that had no such images. Animalsfor sacrifice had to be available for purchase, especiallyby worshippers who came from a distance. Such activ-ity also attracted the unscrupulous who were ready to

take advantage of those who needed their services orgoods. The greedy merchants turned the temple into aden of thieves.

Jesus’ characterization of the temple as “a house ofprayer” reflects the idea of the temple expressed inSolomon’s prayer of dedication that spoke of thebroader significance of the temple beyond that of sacri-ficial worship. The temple was to be a place where bothJew and gentile could offer their prayers to the Lord(1 Kgs 8:27–53). This notion of the temple as a house ofprayer helped prepare Judaism for a world without thepossibility of sacrificial worship after the SecondTemple was destroyed in 70 CE.

Homily SuggestionRoger Lopez, OFMChristian life is marked special events: As infants mostof us were brought to the church door where our par-ents asked for Baptism. At the altar of sacrifice wereceived first the Bread of Life, and then we weresealed with the Spirit at Confirmation. In church weare reconciled and healed. There we stand beforeGod’s people, professing our commitment to serve oth-ers and God. At church a Christian’s life is fed andnourished; it is a sacred space.

The Jews understood the spirituality of sacredspaces. So much so, Judas led an armed revolt to retakethe temple in Jerusalem and drive out the Hellenisticforces. This temple was not simply a structure; it was aplace for communion with the Divine. Relationshipswere strengthened there, tears shed, and hope planted.The Jews knew that only the best materials and sacri-fices were worthy of the Lord.

Few Christians would question that churchesshould be clean and well maintained. Many followersof Jesus sponsor building projects and fund the erec-tion of statues and windows to glorify God; thesepious actions are praiseworthy. But let us not forgetthat we, too, are temples (1 Cor 6:19). By our actionsour lives reflect God’s glory. Our business actions andrelationships are also to be clean and well maintained.From office talk to highway driving, Christians are tonourish that communion with the Divine. We are asacred place as well.

For more information about St. Cecilia, martyr and patron ofmusicians, visit saintoftheday.org.

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November 23, 2019

Sat.—Clement, Columban, Bl. Miguel Agustín Pro

Theme: Wager on a promise.

Exegesis of the First Reading, 1 Mc 6:1–13 (502)Leslie J. Hoppe, OFM According to 2 Mc ch 9, Antiochus was struck with aterrible and painful illness from which he eventuallydied. 2 Mc 1:33 implies that he died before the Jewsretook Jerusalem and rededicated the temple. Theking’s death fulfilled the prophecy of the youngest ofthe seven brothers who died as martyrs (2 Mc 7:36–37).

The story of Antiochus’ death in 1 Mc ch 6 claimsthat once the king was informed of the defeat of hisarmies in Judah, he fell into a serious depression. Healso came to the conclusion that what he did to theJews was wrong. This view of Antiochus’ death is sim-ilar to one that circulated among others of his subjects.Some of them considered his death punishment for hisattempt to loot the temple of Nanea, which was locatedin Elam.

One purpose of the story in today’s reading is toshow that while Antiochus was able to persecute theJews and desecrate the temple, his arrogant behaviordid have its consequences. Toward the end of his life,Antiochus suffered a string of defeats—the most hu-miliating of which was the defeat of his army by agroup of Jewish fighters led by a family of priests. Inthe end, Antiochus had to admit that his attempts toundermine the loyalty of the Jews toward their ances-tral God was simply and terribly wrong.

Exegesis of the Gospel, Lk 20:27–40 (502)Leslie J. Hoppe, OFMWhile Jesus was teaching in the temple, he had to dealwith several difficult questions that sought to test hisskills at biblical interpretation (Lk 20:20–44). TheLectionary chooses to focus on the issue raised by theSadducees, who rejected the belief that was becomingmore popular among Jews in Jesus’ day: the resurrec-tion of the dead.

The Sadducees accepted only the Torah as authorita-tive Scripture. Because the Torah did not mention theresurrection of the dead, they did not see how Jesus orany other Jew could espouse such a belief. By present-ing the far-fetched example of a woman who succes-sively married seven brothers who died childless, theSadducees were ridiculing the idea of the resurrectionof the dead.

Jesus answers this objection by citing a text from theTorah—namely, the pericope about “the bush” (Ex ch3, which speaks of the God of Abraham, the God ofIsaac, the God of Jacob). Jesus asserts that God is theGod of the living (v 38). Some scribes who were listen-ing to this exchange praise Jesus for a clever argument.

Through the series of questions, including oneposed by the Sadducees, Lk wants to show that Jesus isa skilled interpreter of the Bible and Jewish traditionalbeliefs.

Homily SuggestionRoger Lopez, OFMSecularism is a very strong force working againstChristianity. A faith rooted in truth and charity is aban-doned and replaced with relativism and individual-ism. Our children are not being baptized and cate-chized, pious devotions are waning, and faith is ataboo discussion topic. Amid all this, the message ofChrist’s Gospel and the opportunity for salvation arejeopardized.

As death approaches, we face our mortality. We notonly scrutinize the past but also question our belief inthe future. King Antiochus finally realizes his folly,regretful for his past actions. The Sadducees securelymock Jesus on resurrection. In the end, Christ leavesthem wondering, maybe even questioning about thelast things.

As Christians, we wager everything on a promise.Death will come to each of us. What separates us fromsecularists is that we rest assured, trusting in thepromise of Jesus Christ as our resurrection and life. Be-cause of this, life does not end; it simply changes. Andthis is beautiful. When the world is uncertain, Christ issteadfast. This message of hope is the great gift we givea secular world.

For more information about Sts. Clement I and Columbanand Bl. Miguel Agustín Pro, visit saintoftheday.org.

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November 25, 2019

Monday [Catherine of Alexandria]

Theme: ’Sincerely.’

Exegesis of the First Reading, Dn 1:1–6, 8–20 (503)Dr. Carol Dempsey, OPThe Bk of Dn opens on an ominous note: The Israeliteshave lost control of Jerusalem, the capital of the south-ern kingdom, Judah. Curiously, the biblical text hasKing Nebuchadnezzar of Babylon besieging the citywhen, in fact, Jehoiachin captured it in 597 BC. Theominous tone continues: Dn and his three compatriotsare enslaved by Nebuchadnezzar, who demands thatthey work in the confines of his palace.

Despite their difficult situation, the four men do notcompletely assimilate Babylonian ways. They do notpartake eat food from the royal table, which includesmeat and wine. Instead, they eat vegetables and drinkwater. Hence, they remain faithful to their Jewishways, and God rewards their fidelity by granting themmuch success in their studies. By the end of their timeof training, the king finds Dn and his companions 10times more knowledgeable than anyone else in Baby-lonia. Fidelity to their Jewish way of life has won themfavor before the king and their God.

The story displays the horrors of aggression andwarfare that can lead to the colonization of innocentpeoples. Dn and his three companions become modelsof peaceful resistance in the face of the abuse of power.Although they are captives of the king, they maintaintheir own inner freedom and integrity. The divine giftbestowed upon Dn enables him to understand dreamsand visions that eventually will help save his life.

Exegesis of the Gospel, Lk 21:1–4 (503)Dr. Carol Dempsey, OPThe setting for this Gospel is the temple precinct. Themain characters are the wealthy and a poor widow.The story’s initial focus is on the amount of moneyeach of the characters puts into the temple treasury.The wealthy make their offering; the poor widowmakes her contribution consisting of two copper coins.Lk features Jesus using this ordinary situation to makean extraordinary statement: The contribution of thewidow far surpasses that of the wealthy because shehas given all that she had to live. The wealthy havegiven from their surplus.

In 20:45–47, Lk features Jesus upbraiding the scribesfor devouring widows’ houses and for living a life of

pompous sham. Lk now has Jesus teaching a lessonabout the proper attitude for making an offering. In-directly Lk draws attention to the economic system ofthe first century CE. The temple treasury is located inthe Court of Women in the Jerusalem temple. It is setup to profit from those who cannot care for themselves,or, in the case of the widow, have very little to offer.

Because of financial constraints, widows were oftenundervalued in their society. This widow, however,exemplifies the righteous poor who have received thegood news and live accordingly. She offers all that shehas—two copper coins—or lepta, the smallest coins incirculation then. The Gospel emphasizes that sincerityof heart far outweighs monetary fortune.

Homily SuggestionLinus MundyWhat do you think of when you hear the word sincere-ly? Some folks may recall a very popular old song bythis name. Others of us remember that “Sincerelyyours” was the most common way to close a letter.Sincerity has in many ways gone out of favor. Insteadof being sincere, many people revert to what is moreefficient, what is more effective, maybe even what willappear to be more polite or win us more favor.

Winning favor or making a good appearance—orjust plain showing off how “successful” we are—wasalso common in Jesus’ time. As we see in today’sGospel, ’twas ever thus. The poor widow’s meager giftshows us what Jesus considers as successful: sincerityof heart. Instead of the “look at me” attitude of thewealthy scribes whose gift to the temple treasury putslittle dent into their bank accounts, the widow givesonly a small amount, one amount she can barely affordto give. And yet because the gift comes straight fromthe heart, Jesus tells us it is the greater gift by far.

Some of us pray almost grudgingly to be more gen-erous, to be kinder, or to change. Our prayer goes likethis: “Dear God, I can change, I guess—if I have to.”We laugh at this perhaps, but if we pray sincerely, Godwill surely help us be more genuine, more sincere aswe give our lives to our neighbors and our God. Andlet’s remember that how we give is more importantthan what we give. Let us give with sincerity.

For more information about St. Catherine of Alexandria,visit saintoftheday.org.

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November 26, 2019

Tuesday of the 34th Week in Ordinary Time

Theme: ’I am he.’

Exegesis of the First Reading, Dn 2:31–45 (504)Dr. Carol Dempsey, OPDn’s giftedness comes into full view when he not onlytells Nebuchadnezzar the details about his dream butalso proceeds to interpret the king’s dream. In hisdream, the king saw a huge, human-like statue madeof various metals. The Babylonians were known torevere the statues of their gods. This statue crumbled,however, when it was struck by a stone at its most vul-nerable part, its feet. The weapon of destruction is bothsimple and profound; it is invincible to the point that itbecomes a great mountain and fills the whole earth.One possible interpretation of the stone is the divinepower standing in direct contrast to the pretension ofempires, symbolized by the statue.

The second half of the story features Dn interpretingthe dream. The destruction of the statue symbolizes thedemise of four successive empires, starting with Baby-lon. Dn begins his interpretation with a certain proto-col: He acknowledges Nebuchadnezzar’s power andauthority, using several superlatives that not only flat-ter the king but also undermine his pretensions.

Nebuchadnezzar is someone who is impressed withhis own pride. Each part of the statue symbolizes akingdom. The head of the statue made of gold symbol-izes Babylon; the chest and arms made of silver sym-bolize Media; the bronze belly and thighs symbolizePersia; the legs made of iron symbolize Greece. Nohuman empire is invincible.

Exegesis of the Gospel, Lk 21:5–11 (504)Dr. Carol Dempsey, OPIn today’s Gospel, Lk features Jesus announcing thecoming of disasters, one of which will be the destruc-tion of the temple. The Jerusalem temple was a projectof Herod the Great, who began the reconstruction in20/19 BCE. Herod doubled the size of the original tem-ple, and its beauty reflected his own interest in aggran-dizement.

Jesus receives questions from temple admirers whowant to know when its demise will take place. Theirquestions provide Jesus with an opportunity to in-struct the people further to hold fast to the truth andthe Gospel that has been preached to them—regardlessof how chaotic and misguided the world will become

in days ahead. He also warns them not to be led astray.Here Lk depicts Jesus confessing his own identity,“Many will come in my name saying, ‘I am he.’”

Several images within the Gospel draw on OTimagery. For instance, plagues and famines are com-monly viewed as divine chastisements (Am 8:11; Is14:30; 51:9; Ez 36:29–30). Part of theophanies (Ez 3:12–13), earthquakes typically precede the coming of the“Day of the Lord” (Zec 14:5). This passage foreshad-ows the destruction of the temple, the Jewish revolt,Jesus’ death, and the coming reign of God that willbreak into human history with great power. Jesus’ fore-boding message is meant to bolster the faith of thecommunity of believers, assuring them that Godremains present to them despite the collapse of thetemple.

Homily SuggestionLinus MundyBeing a believer seems harder and harder each year.Each passing generation brings us new “saviors” whilethe world becomes more chaotic. In today’s Gospel,Jesus warns his followers that many will come in hisname and say, “I am he.” It seems clear that by theword many, Jesus is referring not only to people whodeceive us, but also to things that will deceive us. To agreat extent these “things” become like the “falsegods” of the OT: power, prestige, success, reputation,and wealth. Today we figuratively hear other thingssaying “I am he”: possessions, job promotions, a calen-dar full of vacation plans, even longevity—lives goodenough and rich enough and comfortable enough thatwe can dismiss or ignore the spiritual life, the innerlife, the “other” life, to come.

In Jesus’ time, there was much fear of losing theJerusalem temple, recognized as the holiest of holyplaces, the center of the Jewish believer’s life and wor-ship. With its destruction, along would come thedestruction and annihilation of religious life. But Jesusis quick to differ with all of this, assuring the peoplethat no matter what, God will remain with them.

This is the very message we are called to believe. Nomatter how attached we are to the things in this world—things both good and bad—we are not to cling tofalse gods, false comforts, or false goods. Instead, wemust seek the Gospel truths preached by Jesus, the trueGod ever in our presence.

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November 27, 2019

Wednesday of the 34th Week in Ordinary Time

Theme: Our future.

Exegesis of the First Reading, Dn 5:1–6, 13–14,16–17, 23–28 (505)

Dr. Carol Dempsey, OPMerrymaking and free-flowing wine with his guestslead to strange events for King Belshazzar, son ofNebuchadnezzar. In the midst of idol worship, he sud-denly sees human fingers appear opposite the lamp-stand. The hand and wrist begin to write, whichthrows the king into total consternation, causing himto summon Dn to interpret his vision. Unlike his fatherNebuchadnezzar, Belshazzar has had no previous ex-perience of Dn. He only knows his giftedness throughhearsay. Regal promises abound for Dn if he can inter-pret the king’s experience. Dn refuses the rewards butagrees to interpret the message on the wall.

Standing firm in his integrity, Dn refuses to acceptthe king’s gifts. He will not be “bought” by either theseor graciousness. With clarity and boldness, Dn de-clares that the writing translates as a divine declarationof the end of the Babylonian empire. In a delicate man-ner, Dn upbraids the king for his idol worship andinability to recognize the Divine Presence in his midst.

This Divine Presence is responsible for the wrist andhand and for the cryptic message written. Belshazzarhas failed to acknowledge the sovereignty of Israel’sGod, who demands righteous living from his subjects.The story is a profound lesson in humility, underscor-ing the foolishness of idol worship, offering a glimpseinto the expectations of a God who embodies the“empire” with its power, influence, and domination.

Exegesis of the Gospel, Lk 21:12–19 (505)Dr. Carol Dempsey, OPBecause they follow Jesus, the disciples’ futures will beominous. Like the prophets before them who remainedfaithful to God and faithful to the preaching of theprophetic word, the disciples can anticipate being mis-treated, persecuted, interrogated by kings and gover-nors—and betrayed even by family members andfriends. Some disciples may experience death. Thus,today’s Gospel outlines the cost of discipleship.

Earlier in Lk’s Gospel, Simeon and John predictedthat Jesus would be the cause of division within Israel(2:34–35 and 3:17). In Acts, Jesus’ followers are perse-cuted, and some, like Paul, must give witness before

the king and governor of the land. Paul himself waseven arraigned (Acts 4:1–22; 5:17–40; 9:22–25; 18:12;23:33—24:27; 25:1—26:32).

In the midst of such a harrowing message, Jesusoffers his disciples a triple word of assurance. First, thepersecutions to be endured are an opportunity to bearwitness to God, to Jesus, and to the Gospel; Jesuspromises divine words and wisdom for their defense.Second, although they will suffer, not a hair on theirheads will perish. Third, even though the disciples willhave hardships, they are not to give up hope. Althoughpersecution could lead to the death of the body, thepromise of eternal life is assured (12:4–5). Discipleshiprequires fidelity amid God’s continual presence.

Homily SuggestionLinus MundyToday’s first reading evokes this saying: “We bettercare about the future; we will be spending the rest ofour lives there.” That’s better than the cynical question:“Why should I care about the future? What has thefuture ever done for me?”

In today’s first reading, Dn cares a lot about thefuture. He has become a legend for his God-given tal-ents on interpretation and prediction. As a prophet hedeclares the truth. And the tragic truth Daniel needs totell King Belshazzar is that his Babylonian empire isending. The writing is literally “on the wall.”

King Belshazzar lacked humility. He put God in sec-ond, third, or even fourth place—behind such things aspersonal power, riches, splendor, and majesty. “Youhave not humbled your heart,” Daniel tells the king(Dn 5:22). Furthermore, says Daniel, “You praised thegods of silver and gold,” but “the God in whose handis your very breath and the whole course of your life,you did not glorify” (Dn 5:23).

The “writing is on the wall” for all of us as well.Many generations after Dn, Jesus dramatically rein-forces this message of humility, this lesson of puttingmaterial things and ego things in their proper place.God and neighbor come first. Do the big choices—andeven the little choices we make every day—demon-strate that we have our priorities straight? It’s onlyhuman to want what we consider “the good things inlife.” But our faith gives us new and challenging defin-itions of just what those good things are.

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November 28, 2019

Thursday [Thanksgiving Day]

Theme: Listening to one’s conscience.

Exegesis of the First Reading, Dn 6:12–28 (506)Dr. Carol Dempsey, OPIn the court of King Darius, some men despise Dn.Taking advantage of his piety and faithfulness to hisGod, they conspire against him, alleging that he dis-obeyed King Darius’ law. They know that Dn is theking’s favorite, and thus they fear that the king will notenforce the law. After the men call the king to respon-sibility, the king casts Dn into the lions’ den. Both Dnand King Darius are men of profound integrity. Dnaccepts his chastisement, but the king cannot accept hisdecision. He agonizes over it and then exercises justand fair leadership: He questions Dn himself andlearns that in the eyes of the Divine, Dn is an innocentman. Freed from the lions’ den, Dn credits the Divine for

having saved him from the lions’ jaws. Those who con-spired against Dn, however, now suffer the conse-quences of their actions: They are thrown to the lions,along with their children and wives. The scene is trou-bling because women and children—innocent peo-ple—are made to suffer for others’ transgressions.Dn’s traumatic experience bears fruit in unexpected

ways. First, the king reverses his earlier edict; secondly,the king makes a public announcement so that every-one knows that he has changed his mind and policy.Thus, Dn and the people are no longer under the yokeof retributive justice.

Exegesis of the Gospel, Lk 21:20–28 (506)Dr. Carol Dempsey, OPIn today’s Gospel, the disciples receive several signsthat will occur before Jerusalem is completely de-stroyed. As in many instances of calamity or war,women and children are the most vulnerable within acommunity. What follows is a description of the chaosthat will break out in the land. These events are remi-niscent of the Babylonian invasion and collapse ofJerusalem in 587 BCE that in this context attests to his-tory unfortunately repeating itself. Now the gentileswill be the opposing force instead of the Babylonians.In the last part of the narrative, Lk depicts Jesus pre-

dicting more signs that will accompany the end timesand the coming time of the realm of God, the “Day ofthe Lord.” The images of the signs in the sun, moon,

and stars are taken from the OT, reread in this new con-text (Is 13:11, 13; Ez 32:7–8; Jl 2:10, 30–31). This “Day of the Lord” will be terrible and glorious.

Before the Son of Man appears on the earth, the naturaland political powers on earth and the powers in theheavens will be in turmoil in anticipation of the Divinebreaking into human history in an extraordinary way.The appearance of Jesus will be a great theophany, andhis mission will be liberating. The image of the Son ofMan coming on a cloud is drawn from Dn 7:13; Is 19:1;and Ps 18:2–3. Those who have remained faithful to theGospel will be saved, a promise heard earlier in Lk21:12–19.

Homily SuggestionLinus MundyToday’s first reading stresses the need to live and actaccording to our principles. Comedian Groucho Marxonce voiced his strong opinion about a hot politicalissue. When a listener challenged him, he quipped,“Well, those are my principles; but if you don’t likethem, I’ve got others.”King Darius likes the prophet Dn. But Darius also

likes winning the favor of powerful people. When Dnis found praying to his God (our God), thus defying adecree signed by Darius himself, Dn is thrown into thelions’ den. “It’s the law, after all” was the simplisticreasoning. We all remember what’s next. The lionsseem to listen to a higher law. As if those lions them-selves had a conscience, their mouths remain shut,their teeth and claws harmless. King Darius, whoseconscience made for a sleepless and troubled night,sets Dn free. Instead, he condemns those who con-spired against Daniel.And so what is it that we should “take home with

us” from this Scripture passage? One lesson is thatfaithfulness to God’s way is paramount. Another isthat just and fair leadership—as shown by the king—are a minimum requirement in every society. Finally,don’t get thrown into a lions’ den. But if you do, makesure your principles are aligned with God’s. Ours is a God of mercy and justice. It’s very clear

that our job is to be merciful and to seek justice in ourworld. We must live by the law, of course, or our worldwill be filled with chaos. But even more, we candemonstrate that we are people of love, people ofmercy: people of justice.

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November 29, 2019

Friday of the 34th Week in Ordinary Time

Theme: Slow but steady growth.

Exegesis of the First Reading, Dn 7:2–14 (507)Dr. Carol Dempsey, OPThis section of the Bk of Dn moves from narrative toapocalyptic visions that reveal and conceal God’s planfor the future. What an incredible night Dn has whenhe goes to sleep! He dreams, and vision after visionoccur deep in his dreams. In the first scene, the fourwinds stir up the waters surrounding the earth, caus-ing horrible, evil beasts to rise from the chaotic waters.The second scene of the dream is a heavenly judgmentscene in which Dn sees the Ancient of Days presidingfrom a wheeled, fiery throne over a court of thousandsof servants.

When the books are opened, the four beasts arebrought to trial, and the fourth one is sentenced todeath. The other beasts lose their power and are keptalive. Exactly what the four beasts represent is debatedamong Bible scholars. The visions certainly confirmthat suffering awaits the Jewish people. The visionsalso provide assurance that hope for the future andexpectations of God’s victory are not in vain.

The second part of Dn’s dream involves the heaven-ly court. Now he sees “one like a son of man” comingon the clouds to the court of the Ancient One. Thehuman figure symbolizes the holy people of the MostHigh. This figure receives various gifts. The hope isthat just as the one like a son of man is triumphant, sowill the people be triumphant in the immediate future.Dn’s experience terrifies him. The only logical responseis silence.

Exegesis of the Gospel, Lk 21:29–33 (507)Dr. Carol Dempsey, OPHaving situated Jesus in the prophetic tradition, Lknow appeals to Jesus the teacher. Once again the pri-mary audience for Jesus’ address is the disciples. Hecompares the coming of God’s realm to a blossomingfig tree or any tree in bloom. It signifies that a changein season and climate is near, and thus it shall be withthe coming realm of God (Lk 13:6–9).

The fig tree is an apt image for the parousia. Thistree was one of the most domesticated and widely cul-tivated plants in Palestine during biblical times. Itsfruit was delicious, and its dark green and deeplylobed leaves were appreciated for the shade they of-

fered (Mi 4:4; Zec 3:10; Jn 1:48). The fig tree was part of“settled life,” symbolizing “the good life” of joy, peace,and prosperity.

Establishing a fig tree is not easy. Great effort andyears of cultivation are needed before a fig tree willblossom in all its fullness. As a symbol of the eschaton,the fig tree represents something that is good and wor-thy of a new order. In Mi 4:4 and Zec 3:10, fig trees areportrayed as part of the new age, symbolizing how thepresent age will continue until the reign of God is fullyestablished. Like the planting and cultivation of a figtree, the establishment of the reign of God will takegreat effort and will need time and patience. Thus intoday’s Gospel, Lk features Jesus encouraging listenersto remain steadfast. The realm of God will surelydawn.

Homily SuggestionLinus MundyEdward Abbey’s book Desert Solitaire includes descrip-tions of his life and experiences alone in the Americandesert. A wandering hiker was lost and troubled. Hecomplainingly asked Abbey: “Hey, does it ever rainhere?” Abbey cleverly replied, “I don’t know. I’ve onlybeen here for 26 years.”

Jesus knows very well that the reign of God will bea long time in coming. So he compares its slow growthto the slow growth and development of the fig tree—and finally its magnificent flowering. The fig tree’smaturity is steady once it has become established.Some would say our Christian faith is only 2,000 yearsold, and we are still waiting for its full flowering. Manymight say it’s still too soon to tell what the fig tree isreally going to end up looking like.

And yet Jesus assures his followers that the king-dom of God is near and that we, his followers, mustremain vigilant, hopeful, and steadfast in our faith, forthe full blossoming is on its way. Remember that in theScripture passage immediately preceding today’sGospel, Jesus declares that there will be signs of “whatis coming upon the world” (21:26). “But when thesesigns begin to happen,” Jesus says, “stand erect andraise your heads because your redemption is at hand”(21:28).

As we wait and are vigilant, let us be patient and yetactive in our Christian duty of cultivating and nurtur-ing this slow but sure “fig tree” we call our life of faith.

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November 30, 2019

Saturday—Andrew the Apostle

Theme: Peer pressure?

Exegesis of the First Reading, Rom 10:9–18 (684)Dr. Carol Dempsey, OPPaul’s primary audience is Rome’s Christian commu-nity. His message contains a threefold instructionabout faith, salvation, and the graciousness of Christ.For Paul, verbal acknowledgment of Jesus as “Lord” isnot enough (Mt 7:21); one’s heart must be dedicatedtotally to God, who, in raising Jesus from the dead, hasgiven believers a new vision of life through Jesus, thefirst fruits of the new creation (Col 1:15–23) and “thelife-giving Spirit” (1 Cor 15:45).

A creedal and acclamatory formula of the earlyPalestinian Church, the phrase “Jesus is Lord” could bekerygmatic. This proclamation about Jesus is notunique to Rom. The phrase appears in other Paulinetexts (1 Cor 12:3; 2 Cor 4:5; Phil 2:9–11) and may reflecta similar Roman acclamation, “Caesar is Lord.” ForPaul, Christ’s resurrection is central to Christian faithand becomes the basis for salvation (Rom 4:24; 1 Thes4:14; 1 Cor 15:14–15). For Paul, salvation is for both theJews and the Greeks—that is, the gentiles. The title“Lord of all” is an ancient Jewish formula that Paulnow applies to Christ.

This series of rhetorical questions comes from a larg-er diatribe that Paul uses to formulate his argument—specifically, that the good news of salvation has beenpreached from the time of Israel until the presentmoment. Each person, however, must decide whetheror not to believe in the message preached.

Exegesis of the Gospel, Mt 4:18–22 (684)Dr. Carol Dempsey, OPToday’s Gospel is a typical call narrative. It attests tothe compelling presence and words of Jesus, whoseinvitation to a group of men evokes an unqualifiedresponse that changes their lives forever. The storyopens with Jesus walking along the Sea of Galilee andwatching two brothers conducting their business asfishermen. The reference to Simon as Peter is curiouslyanticipatory on Mt’s part. Only later in the Gospel isSimon’s name changed to Peter (16:18). Peter’s name inAramaic means “rock.” Andrew is a common Greekname. Both Simon and Andrew, along with James andhis brother John, are part of a a lucrative fishing busi-ness.

Economically, the Galilean fishing industry wasprosperous. The catch of the day or evening was usedlocally and also exported considerable distances.When Jesus calls the four men to follow him, he thuscalls them from a place of economic stability and com-fort, which makes their decision to follow him all themore radical. Jesus’ call was not an invitation to a bet-ter way of life. The call is an invitation to mission andministry that will cost not less than everything.

The disciples’ immediate response to Jesus’ call,though often attributed to the virtue of obedience, isperhaps better understood in relation to the magnetismand charismatic persuasiveness that Jesus had withpeople.

Homily SuggestionLinus MundyIt wasn’t peer pressure. Jesus was a poor Nazarene;Andrew and his fishing partners had a prosperousbusiness as fishermen. It wasn’t magic. This call fromJesus received such a quick and positive response thatwitnesses may have thought something magical wasgoing on. But it was something else. Was it the promiseof fame that made Andrew, Simon Peter (his brother),and James and John (also brothers) very willing to join“the Jesus team”? The answer? Most Scripture scholarsclaim it was pure and simple: the magnetism andcharismatic persuasiveness Jesus possessed.

Notice that Jesus called two sets of brothers. Was itthe power of “brotherhood” that brought about theradical response of the four men? Indeed, brothers andsisters know they need not “go it alone” in good timesand in bad. This little community of Jesus followerswas to bring unheard-of joy and “success”—but it costthem everything.

Down through the centuries and still today, millionsupon millions have joined this “Jesus community.”Some people, as the pundits might say, have joined onpurpose. Whether it was the good fortune that wealmost automatically joined the team when we wereinfants—or whether we made the personal choice, asthe apostles did in today’s Gospel—Jesus calls us tointentional, purposeful, and committed membershipand participation. Let’s roll!

For more information about St. Andrew, apostle and martyr,visit saintoftheday.org.

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