• Editorial - Op Ed
• Bulletin Board, Announcements, Calendar
• Welcome and Website Protocol
• Article Archive

Print this page

Article Categories

• Book Reviews
• Open Letter
• Editorials
• Notes, Quotes & Comments
• Pastor's Study
• Project Millstones
• Sidebar Comments
• Weekly Message

Links

AMERICA Magazine
A balanced Catholic weekly magazine published by the jesuits of the United States for an intelligent Catholic readership. Go online to subscribe.

Liturgy
This link will keep 'parishioners-at-large' in touch with current creative liturgy sources and resources that respect a variety of 'traditions' within the Church.

Voice of the Faithful
A 'movement' of lay Catholics 'inspired' by the abuse scandal calling for greater accountability of bishops to 'Catholics in the Pew.'

Survivos' Network for those Abused by Priests or Religious
A National Network of self-help support groups for people abused by clergy or religious.

Bishop Accountability
Vital information about the disclosure of sexual abuse and related issues affecting Catholics in the pew and the manner in which Bishops continue to exempt themselves from accountability

National Catholic Reporter
A national Catholic lay newspaper covering events not usually covered or presented with a clerical bias in the local diocesan press or but of concern and interest to Catholics.

COMMONWEAL Magazine
A 'lay' Catholic weekly publication with an accent on an intelligent analysis and commentary on curent issues, trends and concerns of interest to Catholics.

Search

Daily Scripture

+ 5th Week in Ordinary Time

It still has meaning.

1 Kings 8:1-7, 9-13 Psalm 132:6-7, 8-10 Mark 6:53-56

The priests brought the ark of the covenant of the Lord to its place beneath the wings of the cherubim in the sanctuary, the holy of holies of the temple. There was nothing in the ark but the two stone tablets which Moses had put there at Horeb, when the Lord made a covenant with the children of Israel. [1 Kings 8:6, 8]
_
In recent years there has been much discussion in liturgical circles about the proper location of the tabernacle in the worship space. The directives implementing the Constitution on the Liturgy by the Second Vatican Council prescribed that the tabernacle be located in prominent location in the church or chapel, preferably in a chapel dedicated to the reservation of the Blessed Sacrament and appropriate for veneration. In any case, it was not to be located on the altar table used for the celebration of the Eucharist. As a result in many churches renovations, the tabernacle was moved to the ‘side altar’ previously used for the veneration of the Blessed Virgin or St. Joseph and in some churches, it was placed on the old altar previously used for Mass. In situations the old altar was replaced with a permanent pedestal on which the tabernacle was placed.

In liturgical matters, nothing is simple. Those of a more conservative disposition insisted that the location of the Tabernacle on the side altar reduced the status of the real presence of Christ in the Eucharist thereby diminishing its meaning in the devotional life of the faithful. Others of a more liberal persuasion opined that in fact, the location in a separate chapel within the church assigned to the sacrament greater prominence thereby increasing the devotional aspect. Moreover, in as much as an emphasis of the ‘action’ of the Mass as the repetition of the “Lord’s Supper” was promoted by the Council, it seemed to liturgists that the location of the tabernacle in the main sanctuary behind the free standing Eucharist table would compete with the ‘action’ of the Mass as a sacred meal.

The most recent prescriptions in the United States provide that the tabernacle be located in the main sanctuary on suitably ornate pedestal. It is ironic that in the major basilicas including the basilica of St. Peter in Rome, the tabernacle is located on a side altar that is not very prominent.

Whatever the location, it should not be a bone of contention worthy of a liturgical battle. The public and private devotion to the real presence of Christ in the Eucharist is rooted in the long tradition of the Church and should not be disparaged. In the same way in which the tablets of stone on which the Ten Commandments was symbolic of God’s presence in the temple, so too, the reservation of the Eucharist Bread has been one of the longest-standing practices of the devotional life of Catholics. It is intended to extend the meaning and the effects of the Eucharistic celebration into the life of the faithful who continue to spend time in prayerful meditation on the mysteries of the life of Jesus not the least of which is his faithfulness unto death on the cross for the salvation of the world. The two aspects of Eucharist need not be in competition. The ‘Mass’ continues to be considered a “sacrificial” meal. But we need to be clear that its connection with the passion and death of Christ even as the lamb of God is not to suggest that his death was mandated to satisfy and angry God. That in my opinion is not an appropriate application of Old Testament sacrifices. No, Jesus sacrificial death was the completion of his entire sacrificial life of unqualified and indiscriminate love in the same way as the sacrificial love of partners in marriage offer their sacrificial love to one another or in the manner that Mother Teresa offered her live in sacrificial service to victims of poverty in the streets of Calctta. It is in this sense that devotion to the Eucharist in the tabernacle takes its extended meaning.

During the celebration of the Eucharist, we become what we eat. Through our devotion to the Eucharist reserved in the tabernacle, we are reminded that the Eucharistic presence in our mind, heart and soul extends into all the good works of our lives with the hope that we too will always think and act with the same sacrificial love as did Jesus in his earthly life.

Twenty-Fifth Sunday in Ordinary Time 'A'

Sunday September 21, 2008

No Fair!

“In the olden days” there were very few organized sports for children. We engaged in neighborhood “pick-up” games. If there were enough kids on the block, someone would say, “Who wants to play kick ball, stick ball or two-hand touch?” all variants on soccer, baseball, or football but played on the street instead of a field. I was not a star player. I was usually the last to be picked, but I do recall being an eleventh hour ‘RBI’ runner on one memorable day.

In the absence of a well-paid referee or ‘ump,’ a player would yell out, ‘no fair’ when someone from the other side tried to take a short cut to victory. No one was allowed to get in the back door, handicap or not.

There was something to be said for ‘pick-up’ games. There were no high-powered coaches, no screaming parents on the sidelines, and everyone played, no matter how unskilled. An egalitarian attitude made all the players feel good about themselves. Fair play was the rule but it was broad enough to embrace a little charity to the losing team under pressure.

Life in the market place as an adult is a bit more complicated than life as a child whatever the game, the rules and the playing field. In today’s market there is no level playing field and greed has replaced fair play.

Speaking of the market place, the story is told of a mugger who approached a Wall Street trader on the way to his car. The mugger demanded: “Give me your money!” Indignantly the trader protested: “You can’t do this to me. I’m only a stock trader!” The mugger quickly retorted: “In that case, give me my money!

For the past several weeks, the Scriptures, especially the Gospel stories, have been hitting hard on the rules of the kingdom of God or as black theologian Diana Hayes refers to it, the ‘kindom’ of God. The word is more inclusive and better describes the equality of the diverse children of God under God.

The Gospel lessons seem to be breaking all the rules of justice and fair play. Last week, for example, had not the Feast of the Holy Cross interrupted the pattern of the season’s gospels, we would have heard Jesus challenging us with his teaching on forgiveness. To Peter’s question, “How many times must I forgive? Seven times?” Jesus responded, ” No, Peter, seventy -seven times!” Peter could have responded justifiably, “Are you joking? I thought I was being generous with seven. Seventy-seven is outrageous!” So it was and so it is!

Jesus’ parable this week is an example of God’s excessive generosity. A day’s pay was worth a denarius, barely enough to put food on the table for a family. The story favors the laborer at the end of the line and sanctions a whole day’s pay for one hour of work. What was Jesus’ intent in telling this story?

Jesus was not giving a lesson on justice, family economics or charitable giving, worthy though these lessons might be. Understood within the context of all his teachings, Jesus was speaking about the rules of the ‘kindom’ that are quite different from the rules of Caesar’s ‘kingdom’ or of any earthly commonwealth or state.

Thus the introductory reading from Isaiah: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.” [Isaiah 55: 8]

There are troubling implications for us Americans who according to the constitution live in a society that professes equality for all but that denies it to many in practice. Not only does this gospel urge us to practice what we preach as a nation, but also pushes us to the extreme of charity far beyond the rules of fair play. Our borders are closing to protect our security but we do admit those who will wait on our tables, take care of our children or take on menial tasks that American citizens find undignified despite the current economic crisis. We will also let in the most talented because their know-how will be a boost to our economy even if their acceptance may constitute a talent drain for their homeland. The Church is doing the same by importing vocations from countries that need them as much as or more than we in order to maintain the discipline of clerical celibacy instead of ordaining proven married men and women to preside at Eucharist and at the other sacraments.

The Gospel is multifaceted and the parable has many layers of meaning. The first layer is the parable as related by Jesus. He was not presenting a moral lesson on labor relations. It is more likely that Jesus was addressing the complaints of those who resented his association with tax collectors and prostitutes. No doubt he was also challenging his listeners to be attentive to the poor and the outcast, those who were considered last in line.

The next layer of meaning may be found within the growing tradition around Jesus’ teachings as gentiles began to move into the early Christian faith communities. It was at this level of redaction that the words, “the last shall be first and the first shall be last” were probably added. In this case, the Jewish followers of Christ were challenged to let the gentiles in.

The present liturgical restrictions regarding the reception of Holy Communion by Christians who are not members of our canonical institution is a scandal to people of good will and good faith. Those who share our belief in the presence of Jesus in the Eucharist bread and wine should be welcomed when they come forward in good faith to receive Holy Communion at special celebrations to which they have been invited. Although they may not be canonical members of the Roman Catholic Church, they are baptized into Christ and as such are members of the ‘kindom’ of God the parameters of which are broader than institutional church membership. What is accepted theologically should be permitted liturgically.

The third layer may be found in Matthew’s community. This parable follows Jesus’ warning to his followers not to hunger after rewards in this life but to defer gratification to the next. Rewards are not condemned but they are not the purpose of those who ‘work’ for the ‘kindom’ of God.

In essence it is not the hours we put into the practice of our faith but the quality of love that accompanies our every effort. Moreover, there are no ‘insiders’ and ‘outsiders’ in the ‘kindom.’ There’s a place at God’s table for everyone.

Christians are challenged to move beyond the rules of fair play to faith play. This will stretch us to the hilt and may even lead to the cross.

The Gospel is not necessarily a recipe for specific actions but an orientation for true believers and a theology for shaping our response to real life situations. Its application may differ from generation to generation but the teaching of Jesus is perennial and it calls us beyond rigid laws and legislation to clear convictions of and concrete actions from the heart.

And so indeed, the last may be first, and the first may be last in the ‘kindom’ of God but in the end, all are equal.

We can be certain that if we pursue God’s justice, we will not be last in line at the end of time.

Remember to ‘click’ the bulletin board above for recent website postings and announcements.

....And when you are considering charitable giving, think about Road to Recovery:

Victims of sexual abuse didn’t choose which road they took in life. Others chose it for them, leading to pain and suffering.

But there is one road that can bring those wounded back to health. It’s The Road-to-Recovery.

Please help The Road to Recovery reach those in need of a healing way home. Send your donations to:

Road to Recovery, Inc.
PO Box 1908
Livingston NJ 07039

For additional information on Road-to-Recover, click the website link to the right.