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Exploring the word

03 Mar 2013 - Third Sunday of Lent, Cycle C

We call the great story of faith “salvation history,” but to hear some people tell it, it’s more like damnation history. Blame those convinced that moral depravity is at the soul of every son of Adam and daughter of Eve since Genesis chapter three. Millennialists keeping tabs on the precise 144,000 members of the human race who merit redemption throughout the centuries are also at fault. Fundamentalist preachers of every stripe, pleased to bestow irrevocable condemnation on whole categories of persons, don’t help matters much. Perhaps you could add to this list my seventh-grade teacher, who was convinced I was going to hell in a hand basket at age 12. What is it about human beings that makes us so morbid about our chances of redemption? We seem convinced that God does not have our best interests at heart and has not been working frantically since Genesis 3 to get us all back on board the ark of salvation, sometimes quite literally. You listen to stories like Noah’s Ark, the parting of the Red Sea, the gift of the promised land, and gospel chronicles of compassion all the way to the empty tomb of Easter—and then mentally hit the delete key on all those invitations to trust in the boundless compassion of God. As we subtract, we also add. We replace the loving forgiveness of God that scripture celebrates on every page and scour the footnotes for signs of God’s malice and hatred of our wretched souls. The crowds around Jesus, it’s interesting to note, were no different. While Jesus brought healing, food, and teaching to the countryside for three years, the crowds came back to him with questions about tragic events that seemed like evidence of God’s wrath toward them. Had God played a part in the suffering of Galileans slain by their brutal governor? What about the unfortunate 18 who lost their lives when the tower fell: Had they merited such a death by secret sins? You can imagine Jesus’ reaction to this persistent characterization of the God he called Father as that Murderer-Up-in-the-Sky. Despite years of gospel teaching, it still seemed Job was sitting with his best friends who insisted he give up his secret sin so that God might spare him further suffering. Humanity seems addicted to the notion that God means to hammer us for every wrong move. You think you’re doing God a favor by saying that’s OK, I deserve what I get. What if the truth is that God really doesn’t want to pound us but to lift us up? Are we going to hear the parable of the fig tree as one more chance at salvation—or focus on the ax at the roots? Related scripture links Rich man and Abraham: Luke 16:19-31 Love your enemies: Matt. 5:43-48; Luke 6:27-36 Catechism links Repentance/conversion: CCC 1427-1439 “I AM”: CCC 205-214; 2575; 2810

Authors Alice Camille

redemption salvation history

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Historians negate Netanyahu’s Holocaust notion

25 Oct 2015 - Preaching the News for Sunday

When the LORD brought back the captives of Zion, “we were like men dreaming” says the psalmist this Sunday. Israeli Prime Minister Benjamin Netanyahu was widely criticized for comments made at a Zionist Congress, where critics say he dreamed up the idea that a Palestinian leader convinced Hitler that Jews should be exterminated. Leading Israeli historians and survivors’ advocates on Wednesday accused Prime Minister Benjamin Netanyahu of distorting the Holocaust when he said that Grand Mufti of Jerusalem Haj Amin al-Husseini “had a central role in fomenting the Final Solution." Netanyahu claimed Hitler wanted to expel Jews but Husseini said he should “burn them.” Historians in Israel, Germany, and throughout the world called that a fabrication and urged Netanyahu to admit he misspoke. Homily hint: While it is important to see today’s struggles in historical context, we do history no favors when we distort or rewrite the past to serve our present agenda. Peace is never made by pointing fingers at the past. Peace today must be made on today’s terms. Give real peace a chance. For more on Netanyahu’s remarks, see: Netanyahu’s Holocaust distortion obscures Mufti’s collaboration, say historians; Israeli PM Benjamin Netanyahu criticized for saying Holocaust was mufti's idea, not Hitler's

Peace holocaust mideast conflict history
Exploring the word

13 Mar 2016 - Fifth Sunday of Lent, Cycle C

God tells us to forget our sins and to remember divine mercy. We’re urged to let go of the misery of past failures yet cling to the solemn memory of the great things done for us by our loving God. Forget, remember. Forget what weighs us down and destroys hope. Remember what lifts us up and has the power to deliver us into a better future. Sacraments have been defined as actions that conceal and reveal God simultaneously. God is a mystery. We can perceive the Holy One only so far as the finite can view the infinite. So even as we witness God’s merciful love enacted in signs of water and oil, in bread and wine, in promises and service and the healing power of forgiveness, our perspective is through a dark mirror—one that shows us the faint outline of what we seek but does not tell all. In this way, salvation history is a kind of sacrament enacted in time. We see the rough outlines of divine love in the tender treatment of Adam and Eve after the first sin. We glimpse God’s preference for making promises with willing individuals: Noah, Abraham and Sarah, Moses, the prophets. We view our own escape from death in the release of slaves from Egypt, or the return of exiles to Jerusalem. The 12 who followed Jesus reflect our own eagerness and skepticism, our impetuousness, doubt, and fear. In every age, God does something new, Isaiah’s oracle declares. This new thing doesn’t stand isolated in time, space, or meaning, however. It’s a link in a chain, a bringing forward of what has always been true between God and us. So a woman is caught in sin, and the men who accuse her care neither for her sin nor her fate. Her shamed presence is just another trap laid for Jesus, and they hope it will bring him down. Jesus takes this very public moment to become a writer. He bends and writes, for the first and only time in the record. We’re not told what he writes, but the act of writing is the making of posterity. He is recalling something old, or prophesying something fresh, or bringing to light something as contemporary as the men who stand before him. By capturing a thought, writing makes memory. Whatever Jesus is inviting these men to remember—scripture, God’s justice, or their own failures—they want no part of it. Soon Jesus is left alone with the woman no longer accused of anything. Whatever she may have done, it’s consigned to the past and forgotten, along with the plan to stone her. Jesus invites her to leave this day behind and whatever brought her to it. We can be sure that she will remember the compassion of the man who set her free. Related scripture links Render to Caesar: Mark 12:13-17; Matt. 22:15-22; Luke 20:20-26 Authority of Jesus tested: Mark 11:27-33; Matt. 19:1-12; 21:23-27; Luke 20:1-8 Reading in Nazareth: Luke 4:16 Jots and tittles: Matt. 5:18; Luke 16:17 Other passages about judgment: Matt. 7:1-5; Luke 6:37-42

Authors Alice Camille

salvation history divine mercy

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Exploring the word

26 Apr 2009 - Third Sunday of Easter, Cycle B

Last week in John’s gospel Thomas took the rap for demanding tangible signs of the resurrection of Jesus. This week in Luke’s account Jesus spontaneously offers concrete evidence of his presence to quell his disciples’ unuttered questions. He invites them to touch him. He insists on eating in their midst. He illuminates their minds—this on a par with the greatest of his miracles!—so they finally get what he’s been saying to them all this while about the law, the prophets, and himself. Lastly, Jesus ordains that they be witnesses of everything they have heard, seen, know, and have touched. How do we reconcile the gospel treatment of Thomas’ need for a sign with the free handouts lavished on the whole gang in this story? We don’t have to. Jesus obviously didn’t. In both cases Jesus does not hesitate to offer what’s necessary to bring his disciples to faith. Clearly Jesus isn’t offended by our human need for assurances. What’s more important to him is that we do, in fact, climb on board the ark of faith. So spread your fleece. Ask for what you need. Make your bargain; name your price. Jesus wants you on board. Whatever it takes to get you there, Jesus is prepared to pay the price. And if we spend any time considering this story at all we realize that Jesus already has. Jesus demonstrates with the sign of the cross that the price of buying us back for God is never too steep. That’s how dearly our participation in the grand story of love is valued. Jesus wants you—like the ultimate recruitment poster for the ultimate call to service. Your testimony is urgently requested. Your life’s witness is the most precious thing in the universe as it stands in this moment. Heaven holds its angelic breath awaiting your decision. The testimony of Thomas—“My Lord and my God!”—is already on record. So are those of Matthew, Mark, Luke, John, Paul, and all the saints. The witness that salvation history depends on now is yours, and mine, because the story of salvation is still unfolding and grace is operating in April of 2009. How many of us are prepared to make our full-hearted profession of faith? That’s what we do next, you know. After the preacher stops preaching, the assembly takes to their feet and offers their response. You don’t have to get up if you don’t want to. You can sit there and give it more time, consider your options, reflect on what it means to say: “We believe in one God, and in Jesus, and in his Spirit, and in the church.” The moment of our testimony has arrived. Related scripture links Thomas needs to touch: John 20:24-29 What we have seen and touched: 1 John 1:1-3 The power of witness in Samaria: John 4:39-42 The Christian call to testify: Acts 10:39-43 Catechism links Proclamation: CCC 1-3; 74; 429 Joy: CCC 301; 736; 1829; 1832 Peace: CCC 736; 1829; 1832; 2305; 2317

Authors Alice Camille

testimony salvation history jesus Faith

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Exploring the word

07 Jun 2009 - Solemnity of the Most Holy Trinity, Cycle B

Forever is a long time. Ask the couple who promises fidelity for only one lifetime! Or the celibate who takes vows for the long haul. Or the parents of a child who will occupy their concerns for the next 18 years and counting. Forever, if you can believe it, is even longer than that. Forever is longer than your mortgage; longer than your car and student loan payments laid end on end. Forever is longer than any physical pain you may be suffering and deeper than any misery you have to bear. Think of eternity as a pool of joy that you can never swim the length of. Eternity is well-being and strength, vigor and beauty, love and happiness that cannot die. If you want it to be, that is. If you prepare for everlasting love, you can have it. Even hell may not last as long as eternal joy, if the rabbis are right. In the Targums—interpretive translations of the Hebrew Bible—the sages wrote that the torments of hell would only last until the righteous took pity on the guilty. Catechisms don’t teach that of course. But it’s an intriguing idea: that the punishment of the guilty might be determined by the volume of indignation of those whom they have wronged. Didn’t Jesus say that those whose sins are held will be bound, and those who are loosed will be freed? Scripture also says love is as fierce as death, and passion as mighty as hell. Oh, but that was just an Old Testament love song—but isn’t it also the Paschal Mystery? The story of salvation history is all about forever: about God’s promises which, like everything else about God, have no boundaries or expiration dates. Today, Moses tells the people about a forever lease on the land of promise. Saint Paul writes about an inheritance in Christ that means glory unending. In the gospel Jesus gives his word to his still weak and doubtful followers that, even though he is leaving them, he will be present to them always. Even though seasons end, Moses disappears, Paul is martyred, and Jesus ascends into heaven, the eternal things remain true, and—the best part—nothing is lost. Goodness has no end because God is good and God has no end. We celebrate our annual God-feast of the Trinity because, gosh, God should have one day on the liturgical calendar, don’t you think? Along with all those saints and angels and Mary days and Jesus days one feast cannot begin to honor the God who is time itself, and timeless as well. God is honored through all of these other observances every day of the year. But on this one Sunday we remember that most deliberately. And we are reminded of the sweetness of a love that keeps us in mind, this day and everyday. Related scripture links How good it is for us to be here: Mark 9:5; Matt. 17:4; Luke 9:33 Good measure, crushed down: Mark 4:24; Luke 6:38 My cup is overflowing: Psalm 23:5 Forgiveness is 70-times-seven: Matt. 18:21-22 Hear O Israel, our God is one: Deut: 5:6-7; 6:4 Dimly, as in a mirror: 1 Cor. 13:12 Moses and God’s passage: Exod. 33:21-23 Catechism links Faith: CCC 153-175; 185-202; 1814-1816 Trinity: CCC 232-260; 685; 689; 732; 813

Authors Alice Camille

forever eternity salvation history

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Exploring the word

11 Jan 2009 - Feast of the Baptism of the Lord, Cycle B

January’s probably not the month most of us like to go swimming. I’ve heard of groups that take a swim in the ocean every January 1, but that sort of chilling experience is not how I personally want to dive into 2009. Yet Catholics receive this wintry advice from the prophet Isaiah: Come to the water! Thankfully, he’s only talking about a drink of water. Even a cautious person might be willing to take a sip or two. Yet water in salvation history is not a modest proposition. Sure, take a drink, says Isaiah. Water quenches our thirst. But later Jesus proposes to wash the feet of his disciples. Seems innocent enough. Just get your feet wet, right? Even in mid-winter we might agree to that. Finally, we reach this gospel story about baptism: not the sprinkling kind, but total immersion in the River Jordan. Uh-oh. We suspect this is where we’ve been headed all along. Isaiah’s little sip has turned into a full-length plunge! Are we prepared to take that plunge? To be frank, most of us already have. Baptized Christians have already made the extreme commitment to die to sin and live for God in Christ Jesus. A few of our members may be preparing to make that commitment later this spring. If the plunge was taken for us through the kindness of parents and godparents when we were infants, it’s not an active memory for us, which is too bad. If we’d taken that New Year’s dive into the ocean, we’d surely remember that! The thrill of hitting the water and what it took to steel ourselves for that leap would mark us for courage, remind us to take risks necessary to achieve our goals. This is where adult baptism has it over the usual kind: RCIA catechumens know what it means to take that leap and come to the water. And what it means, no less, is that we come to know ourselves as the beloved of God in whom God takes delight. Imagine: God is taking delight in your existence right now. How does that make you feel? Happy? Embarrassed? Humbled? Exalted? Most of us greet this news with mixed emotions because we’d like to offer God better than what we’ve made of our lives so far-even so far today, maybe. If we’re embarrassed, we can use that to propel us into an attitude of humility: Our mortality is showing, let’s try again. From humility we can work our way to joy at being invited to the water in the first place. With practice we may even reach the exaltation of knowing ourselves to be God’s beloved at last. Related scripture links God sees what is in the heart: Luke 16:15; Acts 15:8 In Christ no Jew or Gentile: Gal. 3:26-29; 4:6-7; Col. 3:11 God’s anointed: Luke 4:16-21 The Father and Jesus are one: John 22-23

Authors Alice Camille

salvation history baptism rcia christians

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Think pink this month

09 Oct 2016 - Preaching the News for the Twenty-eighth Sunday in Ordinary Time, Cycle C

This Sunday’s readings contain hopeful messages of healing for those who are afflicted. In the case of the first reading and gospel, the affliction is leprosy, a widespread condition in the ancient world. Today, cancer is one of the leading conditions afflicting the population, and October brings particular focus on breast cancer awareness, with pink ribbons coming to the forefront. Yet despite numerous campaigns and articles about breast cancer, there are still gross misconceptions about risks, detection, and treatment that could put women—and some men—a risk. Since one in eight women who live to age 85 will develop invasive breast cancer—and 246,660 new cases are expected to be diagnosed this year—experts agree it’s imperative to sort fact from fiction. “I think the most prevalent misconception that I hear in my practice is that since there isn’t a history of breast cancer in my family, I’m not at risk,” says Dr. Mary Jane Minkin, clinical professor of obstetrics and gynecology at Yale University School of Medicine. “My own sister used to say that all the time until she was diagnosed with breast cancer herself. So I told her, OK, now we have a family member! The truth is that the vast majority of breast cancer patients do not have a family history of the disease.” Here are several more myths and facts: MYTH: There’s nothing you can do to prevent cancer. TRUTH: Perhaps the most common myth about cancer is the false belief that if you are at risk—because of a genetic predisposition or family history—there’s not much you can do to prevent it but watch for signs. But that’s simply not true, says Dr. Herman Kattlove, M.D., former spokesperson for the American Cancer Society and a professor of medicine at UCLA. “Every woman can lower her risk by sticking to a healthy diet, keeping her weight down, and exercising vigorously. I recommend jogging,” he says. “Also, I recommend frequent mammograms for those at risk and, of course, there is always the Angelina Jolie route. Some women, about 10 percent of the population, with a strong genetic risk for breast cancer such as having the BRCA gene mutation, may opt for mastectomies, which would drastically lower their risk.” MYTH: Most lumps are cancerous. TRUTH: Actually, most breast lumps are not malignant, says Kattlove. “One of the problems with screening is that most lumps that are found are benign,” he notes. “It doesn’t mean that you have the disease if your doctor orders a biopsy, either. The only way to be certain is to test the tissue.” MYTH: Lumps are the only sign of cancer. TRUTH: In reality, skin irritation or dimpling, nipple pain, swelling in the armpit, or any change in the size, contour, texture, or temperature of the breast can also be warning signs. “Many cancers found on mammograms are just shadows that can’t be felt,” adds Kattlove. MYTH: Needle biopsies can disturb cancer cells and spread them to other parts of the body. TRUTH: Biopsies are one of the few ways to confirm cancer’s presence and do not spread tumor cells. “This old myth was never proven to be true and indeed, a biopsy is a life-saving procedure if there is cancer because then it can be treated,” notes Kattlove. MYTH: Wearing deodorant increases your risk of breast cancer. TRUTH: The National Cancer Institute reports no conclusive evidence linking the use of either antiperspirants or deodorants to the development of breast cancer. But a 2004 study found that parabens used as preservatives in some antiperspirants were found in 18 out of 20 breast tumor tissue samples. Other research shows that aluminum-based compounds applied frequently near the breast may be absorbed by the skin and cause estrogen-like effects. And since breast cancer has been linked to increased levels of estrogen, it may be wise to choose products that are free of these chemicals. MYTH: Breast implants can raise cancer risk. TRUTH: According to the Susan G. Komen foundation, there is no scientific evidence to show that having either saline or silicone breast implants increases a woman’s cancer risk. But Minkin points out that breast examinations may be trickier for women who have implants, so mammograms need more views to be accurate. During this month many foundations and organizations will be doing their part to raise money and awareness for breast cancer research. The American Breast Cancer Foundation (ABCF) is doing just that by partnering with a new mobile app called VideoFizz to promote the social media campaign "Pinking of You." Similar to the world-renowned Ice Bucket Challenge, "Pinking of You" encourages people around the world to share supportive video messages to friends and family affected by breast cancer to raise awareness for the disease. Lessons drawn from the readings “Ten lepers, 10 healings, one thankful heart. There’s a gratitude shortage,” is how scripture commentator Alice Camille sums up the Sunday gospel message for PREPARE THE WORD. We can be grateful today for the amazing progress made in cancer research over the past generation. Find a way to put your gratitude into practice in this month of heightened awareness of cancer. Final thought in light of the news One thing that is definitely not a myth: The earlier cancer is diagnosed, the easier it is to treat. In fact, nearly all women diagnosed with breast cancer before it spreads to other parts of the body survive it; 85 percent survive even tumors that have spread to regional lymph nodes, statistics show. “Early detection is a woman’s best chance to find the cancer when it is most treatable and get the best care first,” says Dr. Marissa Weiss, chief medical officer, president, and founder of Breastcancer.org, an organization that has a wealth of information and resources for women. “Finding cancer at a curable stage can mean avoiding chemotherapy or a mastectomy. And while mammography isn’t perfect, I strongly advise women to have annual mammograms starting at age 40. It could save your life.” If you or a loved one has neglected this important action, set an appointment today.

family history american cancer society mammograms cancer research early detection breast cancer awareness cancer prevention
Be a witness, not a control freak

Short essays about observed trends in Roman Catholic life - Pastoral trends

When we compare our times as Christians today to those of the first centuries of Christianity within the Roman empire, we tend to imagine a distorted picture. We think of epic persecutions and dramatic successes, remarkable growth and change. And then we imagine ourselves today in an epic story. This is not the point. Roman persecutions were real, but actually quite sporadic. Christians lived in relative peace and were for the most part ignored. Christians were perhaps 10 percent of the population by the time the Emperor Constantine accepted Christianity on his deathbed. And Christians did not become the majority in the Roman Empire until well after Christianity became compulsory. What is the actual lesson? What can we learn from those times and ours? Not that our time is one of anti-Christian persecution like Roman times, nor that our time is one of epic growth like Roman times. We can’t read those things into that actual past for the same reason we can’t read into the history of Judaism that God granted the Promised Land through a series of successful and blood holy wars. Such narratives instead tell us about those who told such narratives—and, yes, the divine truths of accompaniment and faithfulness revealed in the narratives themselves. Yet deep insight can be encountered in the simple comparison between ancient Roman times and our times. We can learn how to live the reality of pluralism, of being surrounded by many options, including religious sensibilities that have little embrace of the transcendent. We can learn to reflect on what it means to be a presence, a witness, but not a controlling or dominating one. And not to covet nor wax nostalgic for control or domination. We can best follow in the footsteps of our ancient Christian ancestors precisely by living in religious pluralism and dealing with diversity in ordinary, non-apocalyptic ways, building up the community without embracing accounts of exclusion or exclusivity. The Reign of God is a mustard seed.

Authors Bryan Froehle

church history early church persecution roman empire

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Homilist’s overview of February

05 Feb 2017 - Fifth Sunday in Ordinary Time, Cycle A

February is Black History Month, which is why the Black Catholic Congress promotes the National Day for the African American Family annually on the first Sunday of February (5). This year it coincides with the Serra group’s World Day for Consecrated Life. We observe Saint John Paul II’s World Day for the Sick on the Memorial of Our Lady of Lourdes (11). World Marriage Day (12), an outgrowth of the Catholic Marriage Encounter, affirms the dignity of married life—two days short of Valentine’s Day, a celebration of love. The U.N.-sponsored World Day of Social Justice falls on our nation’s Presidents Day (20). Take a breath, and Lent begins with Ash Wednesday (March 1). Women’s History Month commences on the same day, and it’s also Zero Discrimination Day for AIDS victims. March 3 is an observance of both World Day of Prayer (an ecumenical women’s effort) and World Wildlife Day (U.N.-promoted). Good thing we’re light on saints this month! Consider highlighting historically significant Catholics of color in February, and important Catholic females in March in preaching and catechesis.

black history month world day for consecrated life world day for the sick world marriage day

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Exploring the word

05 Feb 2017 - Fifth Sunday in Ordinary Time, Cycle A

Today I make a confession. I’ve written lectionary commentary since 1995. Since 1997, on the first Sunday of Black History Month, the National Black Catholic Congress has sponsored the National Day of Prayer for the African American Family. Mostly I’ve ignored it. Not because I don’t agree it’s vital to support black families with every spiritual, vocal, and tangible alliance we can offer. I’ve ignored this observance because there are 72 million U.S. Catholics, nearly one in four of our citizens. Three million of those are African Americans, about 4 percent of the U.S. church. However, recent events have highlighted the racism that flows like a toxin in the veins of our nation. Highlighted it for its white citizens, that is: Folks like me who live in white towns and believed, until recently, that civil rights struggles are history and so are the problems they once sought to address. No longer can we kid ourselves, nor fail to listen to black Americans, who comprise 13 percent of our population. Nor can we the church overlook the presence of black Catholics, one-fourth of whom worship in 798 predominantly black parishes, the rest in diverse parishes mostly on the East Coast and in the South. Is a day of prayer for black families irrelevant in parishes that don’t have many, or any, black members? Will we surrender to the tired argument that all families need prayers, not just African American ones? The trouble is many of us fail to see that our church is black, as well as Native American, Latino, Vietnamese, Hmong, Filipino, and other diversities. The American church was not composed of a monolith of European immigrants, as it’s often described. For every white European who arrived on these colonial shores, four Africans were forced here by means of the slave trade. Catholic slave owners, like their Protestant counterparts, baptized their households according to their religion. It’s popular to signal solidarity by saying “We are Charlie” or “We are Orlando.” We are Ferguson, too, and Charleston. Black families are our families. We are a U.S. church with 16 black bishops, one leading an archdiocese. We have 250 black priests, 437 African American deacons, 400 religious sisters, and 50 brothers. This is a city set on a hill, not to be obscured under a bushel basket! What can U.S. Catholics—black and white together—do about the subterranean current of racism in our history that explodes on the streets of our cities every day? Saint Katharine Drexel, pray for us! Venerables Henriette DeLille and Pierre Toussaint, guide us! Servants of God Augustus Tolton, Mother Elizabeth Lange, and Julia Greeley, let us tell your stories. And in the telling, may we raise up your successors. Related scripture links The glory of the Lord: Gen. 15:17; Exod. 3:1-15; 13:21; Ps. 78:14; Ezek. 43:2; Acts 2:3 God is the giver of light: Gen. 1:3-5; Ps. 13:4; Prov. 29:13; Isa. 45:7 Jesus is the light: John 1:9; 3:19-21; 8:12; 9:5; 12:35, 46 We are the light: Luke 16:8b; John 12:36; Eph. 5:8; 1 Thess. 5:5 Other divine associations with light: 1 Tim. 6:16; 1 John 1:5-7 Catechism links People of God as salt of the earth and light of the world: 782 Works of mercy: 2246-2247

Authors Alice Camille

black history month National Day of Prayer for the African American Family black catholics racism

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