Homily - 28th Ordinary Sunday (Year C)

28^th Ordinary Sunday (Year C)

First Reading: 2 Kings 5:14-17          Second Reading: 2 Timothy 2:8-13          Gospel Reading: Luke 17:11-19

“IN ALL CIRCUMSTANCES, LET US GIVE THANKS.”

One day, so says an old legend, God gave a banquet for all his servants, and a really grand feast it was. All the virtues came and had a fine time. Humility was there, sitting in the lowest place at the table. Patience was there and didn't mind at all being served last. Faith and Hope sat together on one side, while Justice and Peace sat together on the other side. Everyone was having a wonderful time.

At the height of the banquet, Charity noticed that two of the virtues were strangers to each other. He was surprised because he thought they were always together and he had purposely placed them side by side for that reason. He came down to them and asked each one whether she had met her partner before. When they said they had not, Charity introduced them, “Kindness, I want you to meet Gratitude.” Both the virtues were so surprised to find out who the other was. Kindness said to gratitude, “We are supposed to be together always. Where one of us is, the other should be. Isn't it a pity that we have never really met before.”

Yes, Kindness and Gratitude are supposed to be together always. Where one is, there the other should also be.

Today is the 28^th Sunday in Ordinary Time. Now, there are a number of concurrent and related themes running through today’s Scripture Readings; but the main theme they present is the theme of gratitude that should come spontaneously from the heart of every individual. A thankful heart is not only the greatest virtue, but the parent of all other virtues. Gratitude is like a rare flower found in a wintry landscape. It is the fairest blossom which springs from the soul. But our human nature tends to take for granted favors and gifts, especially those that come from God. Today we are called to be a grateful people; “In all circumstances, let us give thanks.”

BOUNDLESS GRATITUDE OF NAAMAN, THE SYRIAN:

In the First Reading of today from the 2^nd Book of Kings, we have the cure of Naaman, the Syrian, from leprosy and we see the expression of his boundless gratitude to God for giving him the healing through the Prophet Elisha. Naaman, the commander of the army of the king of Aram (Syria), was a great man and in high favor with his master. The man, though a mighty warrior, suffered from leprosy; and as a gentile pagan he thought he had the gods at his beck and call. But none of them could cure his chronic skin disease. Seeing her master's desperation, an Isrealite slave girl belonging to Naaman’s wife, told her that she knew of a prophet in Israel named Elisha who could cure her husband’s skin infections. Hurriedly, Naaman got permission and a letter from his king to go to the king of Israel and find this prophet. When he finally talked to Elisha, Elisha told him to go wash himself 7 times in the waters of the Jordan. Now the Jordan was a small dirty river at that time. Naaman was not happy with this. Because he was an important general, he expected that Elisha could just wave his hand and cure him and he wouldn’t have to do anything. However, having first despised the simple action of washing 7 times in the river Jordan, he was convinced by his servants to try it, since he had nothing to lose.

He was so desperate - the skin disease, his leprosy, threatened to consume him - that he did something courageous. He swallowed his pride and did go and bathe 7 times; and he was rewarded with health, his skin becoming soft and clean like a child´s. This is where our First Reading today begins.

Full of joy and boundless gratitude, Naaman sought to bestow upon Elisha, God´s prophet, the treasures that he had brought with him. But Elisha refuses payment, knowing full well that his power to heal was totally God's gift. However, Naaman is so grateful that he asks for two mule-loads of dirt with which to set up an altar in his own homeland to the God of Elisha and promised he would make no offerings to any god but the God of Israel. The Lord used this miracle to attract Naaman to the true religion. This was a much greater gift than health of the body. The cure made him a believer in the God of Israel. As soon as Naaman realized he was cured, he exclaimed, “Now I know that there is no God in all the earth, except in Israel.” Thus a foreigner becomes a model of faith to God’s chosen people.

DEEP GRATITUDE OF THE SAMARITAN LEPER:

In the Gospel Reading of Today, St. Luke presents a similar story of the ten lepers who were cleansed by Jesus. We are touched by the mercy and kindness of Jesus who reaches out to the outcasts of society such as the lepers and at the same time we are reminded of the insensitivity in human persons while receiving a favor from a benefactor. Actually, the problem is more than skin deep. In the ancient world, leprosy was considered a dreaded disease. The person with leprosy was segregated from the community and had to live outside the village or town in isolation. They had to keep a distance from people at least fifty feet whenever they came out and if they saw anyone, they had to shout 'leper, leper, ...' lest the other person be contaminated.

a) “Ten lepers were cured.”

The story is set on the borders of Judea and Samaria. Nine of the lepers seem to have been Judeans, while one was a Samaritan. This is a religious difference as well as a racial one. It is interesting to note here that while the Jewish people normally did not mix with the Samaritans, misery brings them together. Here is an example of a great law of life: A common misfortune had broken down the racial and national barriers. In the common tragedy of their leprosy they had forgotten that they were Jews and Samaritans but people in need of help.

In this story of a miraculous healing, Jesus encounters the ten lepers and when they see Jesus they stand at a great distance and shout for help. Jesus cleanses them all without discrimination. Jesus does not touch them as he does elsewhere and work the miracle. Instead he sends them to the priests to perform the necessary ceremony and get a declaration to be accepted back into society. Their disease did not disappear on the spot as was the case with other cures. He tested their faith and they received the healing as they went along the road.

b) “Only one returned, and he was a Samaritan.”

Finding himself cured, one returned “praising God at the top of his voice,” threw himself at the feet of Jesus and expressed his deepest thanks for what had happened to him. And “The man was a Samaritan.” Much of the punch of the story is in those five words. As a Samaritan, he belonged to a hated and despised group. In this case, he was an outcast twice over. His primary response was not first to thank Jesus, but first to glorify God and then thank Jesus. Even though Jesus did not look for gratitude from them, yet as any human person he feels the ingratitude of the other nine who seem to have forgotten the blessings they received.

c) “Where are the other nine?”

No story in the gospel shows so emphatically the ingratitude of human persons. In astonishment and obvious hurt, Jesus asked – “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?” This alien, this outsider and, by implication, this godless pagan, a person who is presumed to be far from God, is the one who is most deeply aware of God’s action in his life. Here the Lord appreciates his faith and the sense of gratitude. He is now told to go his way and need not go to any one because of his great faith and trust.

d) “Rise up and go on your way. Your faith has saved you.”

The Gospel account of the healing of the Ten Lepers presents us not only with another compassionate act of Jesus’ healing, but also an example of a faith that leads to gratitude, glory and praise. Jesus points out that the Samaritan leper has gained something far more important than a physical cure; he has gained his eternal salvation. So he says to the grateful leper, “Rise up and go on your way. Your faith has saved you.” The man is called to resurrection, to new life and to walk the Way of Jesus. His deep insight into his healing has been a saving experience for him. There is far more here than physical healing. The whole person has been fully restored in his relationships both with God and with his neighbors and the community.

ALL-TIME GRATITUDE OF ST. PAUL:

St. Paul is another example of a man who was on the wrong path in life, persecuting Christians, but who received the infinite gift of faith because of the Lord´s mercy. He is never remiss in giving thanks for his conversion, his faith and experience of God´s love and the promise of eternal life in Christ.

In the Second Reading of today from his Second Letter to Timothy, St. Paul demonstrates his gratitude for God´s gift of faith through his suffering to the point of being cast in prison in fidelity to Jesus Christ. He exhorts Timothy to have confidence in God and persevere in the work of preaching the Gospel. He offers all that he undergoes for those whom God wants to save through Christ, that they too might receive the gifts for which he is so grateful. St. Paul teaches us that gratitude to God is more than just a sentiment. It is an attitude that leads us to action; i.e. to share our faith and knowledge of God with those who don´t know him or have not experienced his love. Truly, an apostolic heart is the natural flowering of the virtue of gratitude.

St. Paul concludes by saying that if we die with him we will also be raised with him, if we deny him he will also deny us and our fidelity to him is essential to live the fullness of life. The Lord is faithful to us even if we are unfaithful to him. Our perseverance in the living faith, in whatever the Lord God permits to come our way for our sanctification, will be our assurance of salvation. Our perseverance is one of the many ways of saying thanks to God for what He has given us.

CONCLUSION:

Are we grateful people? The word of God today tells us that we all need to be grateful to God every day of our lives for the graces and good gifts we have received in and through him. “In all circumstances, let us give thanks.” God has not only given us our life with all its joys and sorrows, but He has prepared for us a future life of joy and happiness. We often fail to acknowledge the good He has done for us. What is needed in our life is recognition of the good and expression of gratitude towards God and all persons who come to us as instruments of God.

Now, gratitude may seem obvious and easy, but it is not. It not only involves going out of our way, but it requires humility. This Gospel story of 'the forgetful lepers' challenges us with how easy it is to fall into the ways of ingratitude. We may not be physically suffering from leprosy; but our ingratitude to God and others is a sign of our spiritual leprosy. Unfortunately, the problem of ungratefulness, our spiritual leprosy, is universal. It is sad that to our hurt and the disappointment of God, many of us travel through life without a thankful heart towards God and others.

Again, the  way of  faith  is  to  ever  return,  glorifying  him  for   what  he  has   given, and  we will  find   that  he   always  has  even  more   to  give, and  that  leads  to  more thanksgiving   from  us.  So,  let  our  faith  in  Jesus  be  shown  by  what  we   do,  by  what we  ask,  and  by  how  we  thank.  Do  we  have  the  faith  of  the  Samaritan?  Do  we believe  that  by  going  to  Jesus  we  are  going  to  God,  and  do  we  thank  God  for  all  that  we  have  been  given?  We  call  our  Liturgy,  ‘Eucharist' -  it  is  a  Greek  word  for  thanksgiving.  Let's  thank  Him  during  this  Eucharist  then  for  being  who  He  is  for  us,  and  for  our  being  who  we  are  for  Him.  “IN   ALL  CIRCUMSTANCES,  LET  US  GIVE  THANKS.”  And  this  is  the  Good  News  of  today.

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Homily - 27th Ordinary Sunday (Year C)

27^th Ordinary Sunday (Year C)

First Reading: Habakkuk 1:2-3, 2:2-4      Second Reading: 2 Timothy 1:6-8, 13-14     Gospel Reading: Luke 17:5-10

“LORD, I BELIEVE; HELP MY UNBELIEF; INCREASE MY FAITH!”

Was it Archimedes, the ancient Greek scientist, who said, “Give me a lever, long enough, and a place to put it on, and I will move the world?” What a claim! Surprising of course.

Theoretically, the claim of Archimedes is perfectly sound. But evidently, in the physical world, it may seem an impossibility. However, in the spiritual realm, it is definitely possible. For, there IS such a lever, and it is called 'FAITH'; there is a place to put it on, and it is called 'GOD'; and there is a power that can swing that lever, and it is called 'MAN'.

Another claim we also find in the Gospel Reading of today from St. Luke: “If you had faith the size of a mustard seed, you would say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.” Is it really true? Can it really happen? ...........?

Today is the 27^th Sunday in Ordinary Time; and the Scripture Readings focus on the virtue of faith. Faith is a cardinal virtue and is the most basic of all. It is that virtue which makes us hold on to God's hand. It is about belief, and it is about trust and loyalty. Do we really have faith in God? Today we are called to be faithful servants of God.

“WHERE IS GOD IN ALL THIS?”:

Habakkuk is one of the lesser known prophets. From indications in his short, three-chapter book, we glean that he ministered in the years immediately before the fall of the Southern Kingdom of Judah when Babylon was at the apex of it’s imperial powers. He was witnessing the overwhelming destructive power of that pagan empire.

In the First Reading of today we see Habakkuk is in a situation of distress and he cries out to the Lord in his distress. He laments the mistreatment of the chosen people by the invaders. His view is that evil and destruction are without sense, without justifiable reason. Even God's faithful ones have been trampled on by their enemies. He pleads with God for an explanation. Why doesn't God help them? He perceives that his outcry to God remains unheeded. God then speaks to the prophet, telling him to write down a vision that reveals how God will intervene in the future. The violent ones will, by their sinfulness, bring about their own defeat. The just ones, by their fidelity to God, will enjoy lasting happiness.

Sometimes we may have the same feelings as the prophet in today’s First Reading. Why is there so much injustice and tyranny and oppression everywhere? Why so much outrage and violence? Often, in these situations, people are reduced to a sense of helplessness and hopelessness. One might begin to ask, 'Where is God in all this?' Why does he not protect his children, especially the most defenseless? And the answer is, if we are a just person and act justly to others with integrity, our faith will be strengthened as a result of our living, and even though the rewards are delayed, we can be sure they will come.

“THE FAITHFUL SERVANTS OF GOD”:

In today's Gospel Reading from St. Luke, we hear Jesus teach about faith and service to God. The context is a continuing dialogue between Jesus and his followers about what it means to be a disciple of Jesus. The two sayings of Jesus in today's gospel make us wonder about the other side of the story. When the apostles ask, "Lord, increase our faith," are they secretly quite satisfied with their record of faithfulness? Jesus tells them that if they really have faith they can tell a tree what to do, and it will do it! The story about the faithful servant tells us that Jesus' disciples should be grateful to God. When we do God's will, we should not expect to receive a gold medal. We have, after all, done no more than "what we were obliged to do."

a) “Lord, increase our faith!”

Certainly being a disciple of Jesus requires faith, and the apostles were discovering that. They must have been impressed by the assurance that Jesus had, by the way he spoke of God as Father‚ with a conviction and an intimacy that they had not met before. And understandably they wanted to have the same conviction and intimacy; they wanted to see things the way Jesus did and share his outlook. It is often said that 'faith is caught, not taught,' and they must certainly have caught it from his assurance and conviction. But they realized that their faith was still weak and fumbling. They had a long way to go before they could know the Father as he did, know His will and purposes. And so they said, “Lord, increase our faith!”

Rather disconcertingly, Jesus does not answer their question, at least not directly. Instead, he seems to give a mild reproach, “If you had faith the size of a mustard seed...you could say to this mulberry tree, 'Be uprooted and planted in the sea, and it would obey you.'” It's not the 'quantity' of faith, but the 'kind' of faith, that matters. Even a tiny speck of a faith that is sincere and wholehearted, that totally trusts God, can achieve amazing and seemingly impossible things.

But why does he give this bizarre example of the mulberry tree, which has an extensive root system, and it would be difficult to uproot, let alone plant in deep water? And what would be the point anyway? To impress people by showing miraculous powers? So it is not a saying which should be taken quite literally. Instead it is surely one of Jesus' typically Hebraic exaggerations to emphasize his point. He is saying that by faith you can do the difficult, the unexpected, the unlikely‚ if this chimes in with God's purposes. With his metaphor of the mustard seed, a very tiny seed, Jesus tells them that even with a small amount of faith, God will hear them and answer their needs, even if it was something that needed a miracle. But Jesus also tells them that their faith at this point is very weak. He doesn’t mean this as a put down. Jesus explains that the Apostles do have faith and that with the amount of faith they already have, they can do impossible things.

Perhaps our faith may be smaller than the already small mustard seed; i.e. it is not big enough to move mountains. But it should be big enough to enable us to reach out to God's hand so that He will help us walk up the mountains of problems confronting us. To have faith is to acknowledge our inadequacies as we place ourselves entirely in God's hands.

b) “What we were obliged to do”:

The next part of the Gospel Reading of today presents 'the parable of the dutiful servant,' who is expected to go about his ordinary tasks in a responsible, devoted and self-giving way. Luke often uses the roles of the master and the servant or slave to talk about discipleship, faith and faithfulness. Here the point is that you can't expect a reward if all you are doing is your duty. The bottom line is that obedience is not a means to some reward. It is simply what being an apostle and a disciple is about. Christ, in the Gospel, reminds his followers that they are 'the faithful servants of God' and that their humble submission is necessary to grow in faith. Therefore, the quality of our relationship with God must accord with what the Gospel says at the end, “We are unprofitable servants; we have done what we were obliged to do.”

“LOYALTY TO THE GOSPEL”:

In the Second Reading of today St Paul exhorts Timothy to remain firm in his vocation, to preach the truth without being inhibited by human respect. To preach the Christian faith at a time of terrible persecution requires great courage. 'Loyalty to the gospel' always involves a certain amount of hardship for any disciple. Anyone who teaches or preaches the faith must also be true to the tradition handed down by Jesus through the apostles. St. Paul encourages Timothy to place his faith in the Holy Spirit, which will enable him to be a courageous witness to the Gospel of Jesus Christ. While it is true that we are merely servants, the Holy Spirit can do wonders with those who place their faith and trust in him.

The 2^nd Timothy text is a powerful reminder of what Gospel faith is and what it is not. It is not passive, disengaged, groveling and diminishing. It is, rather, the fruit of God’s Holy Spirit, the Spirit of power, love and self-control. Power here connotes strength to engage and to do something; love is that profound compassion which is larger than all other emotions; and self-control is that prudent self-discipline which allows one the best of responsible freedom and integrity; in a word, wisdom.

CONCLUSION:

Faith is not faith if kept in reserve for emergencies. Faith is lived daily and shapes the way we think and behave. It is about receptivity to God's presence in our daily lives and it is seen in our faithful behavior. Someone has said, 'Charity means pardoning what is unpardonable, or it is no virtue at all. Hope means hoping when things are hopeless, or it is no virtue at all. And faith means believing the incredible, or it is no virtue at all.'

It is easy to say that we have faith in Jesus when everything is going fine. But when there are big problems, crises, calamities, well.... But Jesus wants us to have faith in him, even and especially in moments of crisis so that we can triumph over them. Today’s message is an invitation to many of us who have found life to be unbearable because God seemed to have abandoned us or God seemed to be silent. Faith is trust, not certainty. Our commitment to God’s sovereign Will will enable Him to forge for us a solution beyond our expectation.

In conclusion, sometimes people say that, in response to the tragedy they have encountered, they have lost faith, as if they have lost their house keys or their wallets. The truth is, we can never lose our faith. We may be struggling to allow faith to shape our lives according to God’s sovereign Will. In the light of the apostles asking the Lord to increase their faith, we ask that He will grant us the grace of insight on how to allow our lives to be more and more shaped by our trust in Him. Let us then today humbly pray to God and say, “LORD, I BELIEVE; HELP MY UNBELIEF; INCREASE MY FAITH!” And this is the Good News of today.

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Homily - 26th Ordinary Sunday (Year C)

26^th Ordinary Sunday (Year C)

First Reading: Amos 6:1a, 4-7       Second Reading: 1 Timothy 6:11-16       Gospel Reading: Luke 16:19-31

“GOD TAKES THE SIDE OF THE POOR AND NEEDY!”

The story is told of a Franciscan monk in Australia assigned to be the guide and 'gofer' to Mother Teresa when she visited New South Wales. Thrilled and excited at the prospect of being so close to this great woman, he dreamed of how much he would learn from her and what they would talk about. But during her visit, he became frustrated. Although he was constantly near her, the friar never had the opportunity to say one word to Mother Teresa. There were always other people for her to meet.
Finally, her tour was over, and she was due to fly to New Guinea. In desperation, the Franciscan friar spoke to Mother Teresa: “If I pay my own fare to New Guinea, can I sit next to you on the plane so I can talk to you and learn from you?” Mother Teresa looked at him. "You have enough money to pay airfare to New Guinea?" she asked.

“Yes,” he replied eagerly. "Then give that money to the poor," she said. "You'll learn more from that than anything I can tell you." Mother Teresa understood that Jesus' ministry was to the poor and she made it hers as well.

Today is the 26^th Sunday in Ordinary Time. This Sunday’s Scripture lessons comprise an exhortation to those who have been greatly blessed with much by way of comfort and enjoying a life of luxury, but who’s response to blessedness has been a serious social blindness and insensitivity to both the needs of the poor and suffering around them and to genuine justice.

NOT THROUGH LUXURY AND INSENSITIVITY:

Today's First Reading from the Book of Amos is the last of three woes that the Lord God promised to inflict upon Judah and Israel because of their evil deeds. These nations had rulers who were idle, insensitive to the needs of the poor and lived in luxury. They believed that they were the chosen ones, living in God's chosen cities. They abandoned and despised outsiders, the poor and especially those who lived with integrity. Amos vehemently condemns the wanton revelry and godlessness of the Israelite people of his time. He predicts the fall of the Northern Kingdom of Israel and tells that these people who trust in their wealth will be the first to be exiled by the Assyrians, sent off penniless to a distant corner of a foreign land to work for others.

The role of a prophet is to highlight where things are going wrong. It is not to provide all the answers or solutions. What is remarkable about Amos is that he would not be silenced and speaks out aloud in spite of the opposition he meets. His words will always be a reminder of the call from God for social justice and social inclusion, for, “God takes the side of the poor and needy.”

THE PARABLE OF THE RICH MAN AND LAZARUS:

The Gospel Reading has a similarity. Again we hear of luxury and insensitivity. The rich man lived like a king and was totally insensitive to the needs of Lazarus. The difference in the Gospel of Luke versus the Book of Amos is that in the former reading, we heard of the outcome of such behavior. While the rich man may have been blessed with great luxury, he was only successful for a time. When he died, he could not take his luxury with him in the afterlife. None of his luxury could defend him against the judgment that awaited him. In fact, his luxury condemned him.

To those loving money:

In the context of St. Luke's Gospel, the parable of 'The Rich Man and Lazarus,' delivered in the presence of a crowd of listeners, is part of Jesus' response to some Pharisees. When Jesus related this story, his intent was to spiritually awaken the Pharisees who were fond of money. These Pharisees are described in Luke's Gospel as 'loving money.' They felt secure in their wealth, saw it as a sign of their virtue and scorned the poor. Jesus observed that the actions of those Pharisees betrayed misplaced priorities: they spoke one way, but acted in another. So a very sharply pointed parable with quite a contrast.

The rich man and Lazarus:

The parable of 'The Rich Man and Lazarus,' demonstrates the importance of the care of the poor and is a reminder to those who would follow Jesus of the unimportance of wealth in the eyes of God. Let’s look at the parable a little more closely. In this story Jesus paints a dramatic scene of contrasts - riches and poverty, heaven and hell, compassion and indifference, inclusion and exclusion. He starts off with a vivid, colorful description of the two main and contrasting characters:

The rich man, sometimes called Dives, which is the Latin word for rich man, is obviously wealthy and as expected can afford to be generous, but unfortunately he is not. Significantly he is nameless. He is dressed in purple and fine linen (an outfit similar to that worn by the high priest), lives in luxury, and sumptuously feasts every day.

On the other hand, there is the poor man named Lazarus, whose home is the rich man's gate and whose survival depended on the food that fell from his table. He is pitiful. Unlike that of the rich man's, his body is 'dressed' with sores which are licked by the dogs. Dogs in the ancient world symbolized contempt. Enduring the torment of these savage dogs only added to the poor man’s miseries and sufferings. Hebrews would have called the man impure and believed that he was being punished by God for some sin.

Now, parties are very much double-edged. They can welcome and they can exclude. The ornate gateway of the rich man's house welcomes his five brothers to his party, but keeps out the poor man Lazarus. It prevents the rich man using his wealth as it should be used for the poor. Lazarus lies day after day in the gateway, which is the outward sign of the sumptuous interior of the house. Lazarus doesn't even get an occasional doggie-bag of goodies to alleviate his hunger. He longs for even the leftovers. Indeed he is so weak that he is unable to fend off the feral doggies, who lick his ulcerating sores.

Reversal of fortunes:

In the next scene, we jump to the sudden deaths of both the poor man and the rich man. The poor man dies. Soon after, the rich man also dies. We also see an abrupt and dramatic reversal of fortunes. Death plays no favorites. The rich man doubtless received an elaborate burial but ... finds himself in Hades... The poor man dies - no one even cares for his body - that is left to the angels, who carry him to Abraham's bosom. Nothing was said about the moral goodness of Lazarus that made him deserve heaven. Nor was it mentioned that the rich man was wicked.

This reversal is not simply because Lazarus was poor and the rich man was rich. It is because the rich man neglected Lazarus day after day. The rich man despised Lazarus, excluded him and did not treat him as a human being of equal dignity. He treated the beggar with contempt and indifference. He might not have done something really evil but he did not do the good that needed to be done. He was guilty of the sin of omission. In God's economy, those who hold on possessively to what they have, lose it all in the end, while those who share generously receive back many times more than they gave away.

The name 'Lazarus' means 'God is my help.' Despite a life of misfortune and suffering, Lazarus did not lose hope in God. His eyes were set on a treasure stored up for him in heaven. The rich man, however, could not see beyond his material wealth and possessions. He not only had every thing he needed, he selfishly spent all he had on himself. He was too absorbed in what he possessed to notice the needs of those around him. He lost sight of God and the treasure of heaven because he was preoccupied with seeking happiness in material things. He served wealth rather than God.

Excuses too late:

One day, the rich man lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. What followed was the rich man's request to Abraham, that Lazarus be sent to him so he could dip the tip of his finger in water and cool his tongue, because he was in agony from the flames. In the end the rich man himself became a beggar! Abraham confronts the rich man with the reality of the situation he prepared for himself by his selfish life. His earthly life has resulted in his present state. Also that there is a great chasm between them which no one could cross.

It was his tongue the rich man had so sated with sumptuous food. Now it burns. But he has learned nothing - he thinks of Lazarus as of no account, fit only to be sent on the errand of bringing him - the formerly rich man - some water as relief.

Trying another tack, he asked Abraham to send Lazarus to his father's house to warn his five brothers so as to spare them from his fate, lest they also come into this place of torment. But Abraham refused again saying, “If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.” The rich man made the excuse when it was too late that he did not realize what was going on.

“FIGHT THE GOOD FIGHT OF FAITH”:

The Second Reading of today is the conclusion of the First Letter to Timothy, a leader of the early Christian community. The writer, St. Paul, exhorts Timothy to lead a life of piety and integrity, and urges him to serve others by practicing all the virtues, that is, strengths we see in Jesus. Timothy must "fight the good fight of faith" and be committed to the truth until the Lord comes again. He must be proactive and “Lay hold of eternal life” by engaging life fully. Passive religious faith, whether among leaders or general members, amounts to irresponsible thoughtlessness and lazy complacency. There is always something more to do by way of engaging the Gospel.

Now, when St. Paul tells Timothy to “fight the good fight of the faith,” he is stating two things. First of all, he is comparing the Christian faith to a race and exhorting to persevere to the end. Secondly, he is reminding Timothy that at his baptism, he has made a profession of faith before many witnesses. Before God, the Church and the faithful, Timothy has an obligation to persevere in his faith to the end of the race. Timothy is charged to keep the commandments without spot or blame. In other words, he is charged to protect the complete deposit, all the truths of the Catholic faith that had been entrusted to him. Towards the end of his life, St. Paul would himself say, "I have fought the good fight, I have finished the race, I have kept the faith."

CONCLUSION:

To conclude, it is to us in our own generation that Amos preaches! It is to us that Jesus’ parallel of the Rich Man and Lazarus is addressed. The Gospel obligation to care for the poor and needy is absolute and unavoidable, and is an important virtue in the life of discipleship. Even the needy are expected to share among themselves. But, the moral of the story in both Amos’ text and in Jesus’ parable is that there will be profound and dire consequences for neglecting our needy neighbors. It is a warning to all of us not to turn a blind eye to the plight of the poor and needy who are just outside our gate. For “God takes the side of the poor and needy.” And helping those who are poor and in need is the 'way' to come closer to God, a 'bridge' for crossing to the Lord. Otherwise, we will be faulted with the sin of omission - as was the rich man - to our eternal damnation. And this is the Good News of today.

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Homily - 25th Ordinary Sunday (Year C)

25^th Ordinary Sunday (Year C)

First Reading: Amos 8:4-7            Second Reading: 1 Timothy 2:1-8           Gospel Reading: Luke 16:1-13

THE ONLY MONEY WE HAVE IS THE MASTER'S MONEY.

Some of us are good stewards – or may be just tight.

Stumpy and his wife Martha went to a state fair every year and every year when Stumpy saw the antique bi-plane he would say, “Martha, I'd like to ride in that airplane.” And Martha always replied, “I know Stumpy, but that airplane ride costs 10 dollars, and 10 dollars is 10 dollars.”

One year Stumpy and Martha went to the fair and Stumpy said, “Martha, I'm 81 years old. If I don't ride that airplane I might never get another chance.” And again Martha replied, “Stumpy, that airplane ride costs 10 dollars, and 10 dollars is 10 dollars.”

The pilot overheard them and said, “Folks, I'll make you a deal. I'll take you both up for a ride. If you can stay quiet for the entire ride and not say a word, I won't charge you; but if you say one word it's 10 dollars.”

Stumpy and Martha agreed and up they went. The pilot did all kinds of twists and turns, rolls and dives, but not one word was heard. He did all his tricks over again, but still not a word.

When they landed, the pilot turned to Stumpy and said, “By golly, I did everything I could think of to get you to yell out, but you didn't.”

Stumpy replied, “Well, I was gonna say something when Martha fell out, but 10 dollars is 10 dollars.”

And our dollars are God's dollars!

Today is the 25^th Sunday in Ordinary Time. Each of the Scripture Readings of today makes a separate, but related, point: In the First Reading from the prophet Amos, we are reminded that God is a God of justice who remembers the poor who have been taken advantage of and mistreated. In the Second Reading St. Paul writing to Timothy speaks of the prayers and petitions we must make to God so that his justice and truth prevail in the world. God is not indifferent to this world, but judges us on the basis of our behavior here and now. The Gospel Reading emphasizes that we must be efficient in our use of this world´s goods and dedicated to the life of the spirit if we are going to prevail and persevere.

A STERN WARNING TO THE RICH ON SWINDLING AND CHEATING IN BUSINESS:

Prophet Amos is known as 'the prophet of social justice.' During the 8th century BC, he arrived in the prosperous northern kingdom of Israel. Behind the glitter of political and religious life, he saw a world of injustice and exploitation of the poor and wrote his denunciations. When he observed that the wealthier citizens of Israel treated the poor and the needy abusively, disrespectfully and arrogantly, then he aimed at them the harshest of criticism. In the First Reading of today, the prophet Amos thunders at the greedy rich who take advantage of the poor by lessening the content of a sack, tampering weighing scales, raising prices and even selling the sweepings with the wheat and sends a stern warning to them on swindling and cheating in business. They are so focused on money that they cannot wait for the Sabbath or holy days to be over. They are not fair with the poor, even when it comes to selling them wheat for bread. But their greed is no secret from God. He calls on dishonest people who cheat others to take a good look at themselves. Speaking for God’s sense of justice, he promised that deeds of uncharitableness and injustice would not be forgotten, "Never will I forget a thing they have done!"

Does this not remind us of some unscrupulous businessmen today? There appears to be no difference between the greedy rich in the prophet's time and their counterparts in today's world. To what extent people would go for money! Social justice is a ubiquitous obligation to cultivate a social reality and personal consciences of justice, peace and security. We all have, therefore, an obligation to care for all in society, from the greatest to the least. Of course, the poor, the needy, the sick, the homeless, the orphaned and the widowed, the stranger and the alien, and all those disenfranchised from privilege were then and are still today the greater consumers of the charitable effort. Justice is not a Gospel option; it is a Gospel obligation!

AN EXHORTATION TO PRAY FOR THOSE IN AUTHORITY:

In today's Second Reading from the First Letter of St. Paul to Timothy, we are reminded of our spiritual obligations in accordance with the universal salvation that the Heavenly Father planned for mankind. In today's passage, St. Paul exhorts us to pray for those in high positions.

Now, people generally perceive government authorities as dishonest, as corrupt. The basis for this is their experience in transacting business with some government offices where hardly any thing moves unless money changes hands. This is true from top to bottom, the only difference being the amount. When a corrupt official is caught, he is blamed by his fellows not for the evil he did but for being caught. After all, he was supposed to live up to the eleventh commandment, namely, 'Thou shalt not be caught.'

However, those in authority do need our prayers that the power entrusted to them is used for the well-being of every person in the community. When consideration is given to praying for someone in authority, rather that refusing to do so because of one's dislike for an authority figure or a politician, a different attitude should be embraced. It is by the power of prayer that the heart of a disliked person is changed. If everyone was to pray for those in authority, consequently there would be better persons in power and a better service to the public.

It is the Divine Will of God that all Christians pray for all men so that all men may be saved. God takes no pleasure in the eternal loss of a soul. Jesus gave Himself as a ransom for all. God wishes that all men/women be saved. God's Divine Plan is universal. In the hope that all men may share in our eternal glory, we are called to pray for all men, our enemies, those in authority, the politicians, etc... Such is in accordance with the Divine Will of God.

MAKING PROPER USE OF OUR MATERIAL GOODS:

Today’s Gospel Reading from St. Luke is composed of 'the parable of the dishonest steward' and several of Jesus’ sayings about the right use of money. The parable speaks about stewardship, while each of the sayings is about money or faithfulness, but don’t really come near to interpreting the parable itself. But each does stand alone in making a comment or truth. The lesson intended by Jesus is simply that we should be as enterprising about our future in the Kingdom as was the shrewd steward about his future.

The parable of the dishonest steward:

Today’s section of St. Luke – the story of the dishonest steward – is one of the most difficult of Jesus’ parables to interpret. It certainly brings up the question: How can a servant this dishonest be praised? It appears as if Jesus is suggesting that he approves of those who gain dishonest wealth.

Today’s Gospel parable about stewardship reveals the wide breadth of trust which God has bestowed upon each of us by trusting us with life and free will. In the parable “the master commended the dishonest servant for acting prudently.” The rich man did not praise the steward for being dishonest. He praised him for having taken the proper steps at a time of crisis. He praised the slave for 'fixing things' so that he would find favor in the eyes of his master and those who had borrowed from him. Prudent behavior was more important than even the selfish servant’s dishonesty. The servant had been entrusted by the master with great power and evidently had been caught abusing that power. But, in one final attempt to secure some future security, he technically abused power still further. Jesus obviously told this story not to encourage dishonesty but to draw attention to the foresight of the steward.

Up to this point it makes a lot of sense if Jesus is just trying to show that Christians need to think about the future and build up a case for themselves for the afterlife, but then we have the four sayings that seem to have been added to the parable to try to create meaning. Jesus’ sayings have vital implications for us in this world and in God’s kingdom.

1) “For the children of this world are more prudent in dealing with their own generation than are the children of light.”

Jesus concludes the parable with the saying, “For the children of this world are more prudent in dealing with their own generation than are the children of light.” Obviously, the dishonest steward is not presented to us as a model for integrity. But his shrewdness and tenacity are worthy of imitation in our service of God's Kingdom. For as Jesus had observed, while the manager was shrewd and tenacious in assuring his future, 'the children of light' were not so in the pursuit of their heavenly security. Jesus is thus challenging his followers to be as shrewd in carrying out God's work. We need to have our wits about us, and think clearly.

2) “Make friends for yourselves with dishonest wealth.”

Now here comes the difficult passage, "And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes." Through these words, Jesus is saying that we are to convert material wealth into heavenly capital by sharing them with the poor and needy. Indeed, there is only one honest and prudent way of using material goods: helping the poor. To make friends by means of worldly wealth requires one to perform acts of charity by helping the needy with physical items such as food, clothing and furniture. Those who have been helped will remember their donors and welcome them into their eternal homes.

3) "If you are not trustworthy with dishonest wealth, who will trust you with true wealth?”

Next, Jesus wants us to be trustworthy, beginning with small things, “He who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones....” Trustworthiness in small things leads to a greater trust in the realm of physical stewardship as well as spiritual realities. Jesus further says, "If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches?" An enterprising kingdom stewardship entails prudent use of wealth, day-to-day fidelity and trustworthiness in the management of earthly goods, and putting absolute priority on the spiritual reality over material goods. Thus the absolute need to develop the habit of honesty.

4) “No servant can serve two masters. You cannot serve both God and mammon.”

A fourth saying of the Lord is a challenge, “No man can serve two masters. You cannot serve both God and mammon.” This is one of the better known quotes from the Bible. God and money do not go together. We have to have our priorities right. Making money takes second place to pleasing God. We have to acquire wealth through moral and legal means, not through cheating or oppressing others. If the means by which we acquire wealth is displeasing to God, then we are making money more important than God. We know of some people who have made money their god. No question about it, money is important. Moreover, money in itself is not evil. It is our attitude towards it and how we use it that can lead to evil. Thus Jesus is asking us to set our priorities right, namely, that God and not money should occupy first place in our lives. In short, one must choose: God or the god Money. It is impossible to serve both at once. No compromise may be made between them. One is faced with unavoidable choice.

CONCLUSION:

Today's Scripture Readings speak of our being good stewards and we are challenged to give an account of our stewardship. How can we be accountable for the wealth that the Lord has entrusted us with? Life on this earth is temporary, but as long as we are here, let our actions serve the Kingdom. We must use money in an intelligent and responsible way. Jesus advises us to prove ourselves trustworthy in dealing with material wealth. Then we will be more trustworthy in spiritual matters as well. God will judge us on our stewardship of the world around us: have we administered justice to all fairly and equitably? Have we loved others with true charity? Have we used the occasions and opportunities life presents us to do good, to alleviate suffering, to help others in need?

God is supremely merciful, but at the same time He is giving us graces now in order to live the way He has commanded us. We should not presume on His mercy on the Judgment Day if we are not taking advantage of the graces He is showering on us now in order to live upright lives and love as He wants us to love others. We should take stock of those graces every day. We must keep in mind we are mere stewards here and not the masters of this world. The only money we have is the Master's money. It is entrusted to us for management and we are responsible to Him on the Judgment Day. And this is the Good News of today.

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