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Daily Scripture

+ 7th Week of Easter

Much ado about nothing or, is there something to it?

Readings: Acts 19:1-8 Psalm 68:2-7 John 16:29-33

Paul traveled through the interior of the country and down to Ephesus where he found some disciples. He said to them, “Did you receive the Holy Spirit when you became believers?” They answered him, “We have never even heard that there is a Holy Spirit.” [Acts 19:1-3]

Depending on one’s sacramental theology and pastoral practice, this text has been variously interpreted. For example, those who work with the RCIA (catecheumenate) hold that the sacrament of Confirmation should be administered with Baptism as it was in the early Church. It is one of the sacraments of initiation—Baptism, Confirmation and Eucharist. The Eastern Rite of the Roman Catholic Church has retained the tradition of administering all three at Baptism. Yes, the infant receives a small piece of the Eucharist bread. And so in the Eastern Rite, there is no formal celebration of First Holy Communion at the age of reason or Confirmation by the bishop at whatever age the local diocese has determined the age of maturity appropriate for Confirmation. All three sacraments are administered shortly after birth.

Others feel that the celebration of First Communion and Confirmation at a later age ensures the participation of youngsters in parish religious education programs – at least until Confirmation. In this case, many Catholics view Confirmation as the completion of or graduation from religious studies.

In recent years I have become convinced that the RCIA folks and the Eastern Rite Catholics have it right. All three sacraments of initiation should be administered together. First Holy Communion and Confirmation have become more social than spiritual. I do not mean to suggest that there is no connection or that there should be no celebration after sacramental ceremonies but for many, the accent is on the wrong syllable.

The path from Baptism to Christian maturity is life-long and the benchmarks for progress are not easily measured by grouping children by age or grade level for a period of preparation that is largely academic.

This is not to suggest that religious education is optional. Faith development is unique to each person within the context first of family and then of parish. Religious education / formation is intended to provide insight into faith development at an age-appropriate level.

Catholicism has become ‘child-centered’ the result of which, we have an adult population whose religious and spiritual development stopped at Confirmation.

The celebration of Eucharist is the primary setting for faith formation. Religious education is a necessary component but detached from Eucharist, it remain just another subject to master.

Of course this all assumes that the parish celebration of the Eucharist is truly inclusive and meaningful rather than just an empty ritual. The parish at worship should be a rendition of a community of faith that strives to live its faith ‘in the town square’ as I mentioned in Sunday’s homily.

Notwithstanding my commitment to religious dialogue, I do believe that effective dialogue is based on the assumption that although both parties are knowledgeable about the topic. Though they may have different perspectives, they are not based on ignorance of the subject.

Sixteenth Sunday in Ordinary Time 'C'

Saturday July 17, 2010

Let the rendevous continue.

There are few people who do not enjoy eating. For some people every meal is a special occasion, a social event. That may be why some folks find it so difficult to eat alone. Eating is more than the ingestion and digestion of food. It’s an act of social intimacy during which the soul is nourished as well as the body. It’s a sacred ritual. I suppose that is why a meal is so often connected with the celebration of significant life-events. Beyond that, it is often an opportunity for strangers to become friends and the occasion for the reconciliation of broken relationships.

Whatever the circumstances, a good meal—even a spontaneous meal — doesn’t just happen. It takes much preparation a great deal of care in serving the food especially when guests are present. We must be careful to avoid distractions that detract from ‘table conversation’. Whenever I offer the prayer of invocation and blessing at a wedding, I usually include a cautious petition for the musicians: “May the music be loud enough to have fun and soft enough for us to converse!” How often has it happened that family and friends have traveled miles to be with each other in celebration and conversation only to become frustrated in their attempt to compete with the din of a dancing band or DJ? I offered such a blessing a few weeks ago; the DJ gave me a cold stare but the “banquet congregation” responded with applause.

At any rate, Abraham and Sarah welcomed the “three” strangers and prepared a sumptuous meal. In so doing, they experienced a rendezvous with God. It was in that encounter that the promise made by God to Abraham and Sarah would be fulfilled, namely that they would be the parents of many descendents and Abraham the father of many nations. Notice the dynamics of this encounter: first the setting “by the Oak of Mamre” –a place of great significance because it was the location at which Abraham had encountered God on numerous occasions. The environment is not neutral. Then Abraham recognized the visitors: “My Lord if I find favor with you, do not pass by your servant.” Recognition is important because it is a mark of respect. Next came the welcome and invitation to a meal: “Rest yourselves… let me bring a little bread that you may refresh yourselves.” An open heart and acceptance predisposes both the host and the guest to what follows. There followed a full meal: “Then he took the cures and milk and the calf that he had prepared, and set it before them; and he stood by them under the tree while they ate.” The engagement is culminated in the eating of the meal. It was only at the conclusion of the meal that the purpose of the visitation was revealed — the fulfillment of the promise that Abraham would bear a son. However, the full realization of what took place during that visitation was not be appreciated until years later as the story was told and retold and finally recorded by the author of Genesis during the Babylonian exile.

The narration of this extraordinary event was inserted in today’s lectionary in order to prepare us for the narration of another spontaneous visitation and meal described by Luke. As with the visitation to Abraham and Sarah, a lot more is going on in this story than what meets the eye, namely, who has indeed chosen the better part, Martha or Mary?

It would appear that Jesus is chastising Martha for her petulance and pettiness in complaining about her sister Mary’s inattentiveness to the details of preparation. It is quite possible that Luke is making the point that a woman’s attentiveness to Jesus was equal to that of his immediate disciples who seem to be mostly male. Luke does appear to have a more inclusive attitude toward women than the other gospel writers.

At the same time, though divinely inspired, Luke seems to have given into the temptation to be “politically correct” rather than consent to the need of the “Marthas” of his time for greater recognition of their active role as disciples.

John’s Gospel, the last of the four written around 90 AD, casts Martha in a very different light in the story of the raising of Lazarus from the dead. In that account, Martha is obviously the more dominant and responsible of the two sisters taking the initiative to approach Jesus with the news about her deceased brother.

When we come this table, we need to incorporate the qualities of Martha and Mary. We need to be active participants, preparing ourselves for the feast of God’s word long before we arrive. It’s not enough to roll out of bed “to get Mass in” – and after we have arrived, to be attentive listeners at the feet of Jesus. There is much more happening here what meets the eye!

There is a progression of thinking in both the Old and New Testaments; there is a progression of thinking in the tradition of the Church. There are many implications for the life of the Church today as we look at our world and our church through the lens of a changing cosmology.

The homilist is charged with the responsibility to open us up to what may lie hidden beneath the ancient texts and obscure rituals. In many cases, the homilist may only affirm what we already believe. I hope that happens more often than not. On other occasions, the homilist may challenge us to be more open to the realities hidden beneath the text and rituals. In both cases, the message may not be understood until long after we depart — in our conversations at our table at home or in our private reflections on the road or even in the midst of our daily work.

In this sense, the meal is never over and our faith must be nurtured and nourished daily at our own tables and at least weekly at this table because we never know when the Lord may be revealed through an unexpected visit.