Feeds:
Posts
Comments

Bringing Home the Word is a lectionary-based, electronically delivered resource for individuals, families and parish groups. The two-page handout is designed to be easily printed or emailed to members of your parish. Also, you are able to cut and paste as much or as little of the text as you’d like*—to print in your bulletins or parish newsletters, or to post on your Web site or Facebook page. Use the content as many ways as you like!* A subscription to Bringing Home the Word is a flexible, easy-to-use and inexpensive way to provide valuable insights on Sunday’s readings to your parishioners.

In Each Issue

Each week, the readings for Sunday and the week following are listed for your reference. The main article relates the Sunday Gospel to our lives today. “Sunday Best” relates to some aspect of our Catholic identity, usually focused on Sunday. “The Home Church” offers a faith-filled reflection and an activity for families, and the “Prayer” can be used as a table blessing or in a small group meeting. The “Reflection Questions” provide thought-provoking questions that encourage discussion among families and other parish groups.

How to Use It

You have the option to print and reproduce the PDFs, email the PDFs or use bits and pieces of the issue wherever you would like*—in your bulletin, newsletter, Web site or social media. So, print and distribute copies to parishioners, email them to catechists, pull out “The Home Church” and print it in your bulletin, post the “Prayer” on your Facebook page—it’s all up to you. Use it one way or use it every way!*

When You Subscribe

You will receive an email containing links to PDFs of the next month’s issues of Bringing Home the Word. You may download files for each Sunday individually or you may download one file that includes all the Sundays for the entire month. The links will work until the end of the month in which they are to be used.

Get a Sample!

Click here to view a sample issue.

Click here to go to the catalog page.

*Do I have to give credit when using my subscription to Bringing Home the Word?

 

For electronic uses, please give credit by linking to our Web site: bringinghometheword.org. For print uses, simply reference Bringing Home the Word with the issue month and year.

Finding a Treasure

I was reflecting on the man who found a treasure and immediately bought the field where it lay.  His friends and neighbors probably warned him about all the disasters that could happen, about the risks he had foolishly taken—anything but simply celebrating with him and sharing his good fortune.  Or else they didn’t even notice.  He went to his neighbor and said, “I just bought a field . . .” and immediately his neighbor was droning on about all his problems with the crops and the insects and the family and the Romans.  Finding a friend later he says I’ve found an unbelievable treasure in my field.”  But instead of congratulating him, the friend says, “That’s nice but what if it belongs to someone else?  What if someone comes to claim it?  You better not let yourself enjoy it.  You better think about these questions.  I don’t want you to get hurt.”

And then there’s the man with his pearl.  He sells all he has and the pearl is his.  He gazes in sheer delight at its purity and lustrous beauty, its warmth and precious value.  He’s searched for this all his life.  He’s seen other people with fine pearls but one of his own had eluded him.  But now friends invite him over and they’re obsessed with string after string of gaudy fake pearls and he wonders if he’s overvalued his own?  And if not, could they ever comprehend anything so precious?  They seem content and yet he suspects they’re unhappy, insecure, defensive, immature.  He knows because he was like them once, weary of the search and settling for imitation.  What help is his pearl in a situation like this?  He finds himself withdrawing, staying away from them, unable to take part in their cheap entertainment, but not comfortable shutting himself away from others.  The treasure is not without its price!  He shows his family and they pretend to be interested, pleased, impressed, but all the time are they thinking, “Why couldn’t it be me?  I’d like a pearl like that too.”  It’s not that he doesn’t want to share, but a pearl can’t be split.

But perhaps one day a man is walking by the seashore, content with his life, secure in his treasure, and he meets another.  They talk of the beauty of the sea, the sunset, of evening star and velvet sky.  They talk of sadness and joy, of pain and of healing,  of anger and ecstasy.  One finally takes a deep breath and says, “I, uh, one day, I mean, I just sort of found this treasure . . .”  and the other says, “Then maybe you would know what it is to have a wondrous pearl.”  The first one breathes, “Yes!”  And a bond deeper than anything either of them has known is formed.  For the first time someone understands not only the treasure but the aloneness.  And in that understanding, there’s no more alone. And if they meet a woman with a dusty coin, a shepherd with a lost lamb, a farmer with a handful of mustard seeds, a farmer’s wife with a batch of bread raising, a woman with an alabaster jar of perfume, a young man weary of feeding pigs but confused by the lights and music of a dinner of fatted calf, a fisherman on the seashore with a catch of fish beyond imagining, they will join with all of them in celebrating the search, the discovery, the joy in the treasure.

The images in the scriptures are rich and multidimensional, because they tell the story of our relationship with a God who is always leading us in new directions and challenging us to grow. We need to cherish the gift of our faith and find like-minded souls who understand and can rejoice with us. This can sometimes be difficult. But the gifts we have are meant to be shared. Sometimes it means taking a chance, risking embarrassment, risking that someone won’t understand or will be offended. We need to be rooted first in our own appreciation of how much the gift means in our own lives. And we need to be sensitive to times when we really do need to protect the treasure we’ve discovered. Never let anyone devalue the gift in your own eyes. One of the blessings of the Internet is that we have a much wider pool in which to find people who share our our dreams, our vision, our faith. And we have new ways of sharing that faith and those dreams with others.

A few months ago a minor storm of controversy erupted when the Vatican issued a warning that some baptisms performed in the past quarter century may have been invalid because improper wording was used in the ritual. By implication, any sacraments received after that invalid baptism, including marriage and holy orders, would also be invalid. This was quickly clarified to point out that only a small number of people were likely affected by this. The problematic wording involved substituting “Creator, Redeemer and Sanctifier” for the traditional “Father, Son and Spirit” in the baptismal formula.

Often it seems easier to celebrate this feast than to understand the doctrine on which it is based. Even the great theologian and doctor of the church St. Augustine tells the story of meeting a small child on the sea shore who was filling a hole in the sand with buckets of water from the sea. He told her that it was impossible, and she looked at him and said, “And you’re trying to understand the Trinity.”

Naming God has always been a challenge. Perhaps this is why, when confronted with the burning bush, Moses wanted to know God’s name, and then was left with the enigmatic “I Am Who Am.” In our first reading today, Moses on Sinai has come to know the Lord better and is still grappling with the question of the divine identity. Exodus tells us, “The Lord proclaimed his name and passed by, crying out, ‘The Lord, the Lord, a merciful and gracious God, slow to anger and rich in kindness and fidelity.’” What God does tells us something about who God is. Thus, in the Gospel, we hear that “God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.

One of the deepest truths that the doctrine of the Trinity reveals to us is that God is in relationship. The union of Father, Son and Spirit is a fluid one. The Trinity is always working, always moving, animating the world with divine life. We see this especially John’s Gospel.

The poets among us sometimes seem to do a better job of grasping the heart of the doctrine, but the words and images they use can’t be held up to intense theological scrutiny. Poets can suggest something powerful about who God is, but their words can’t define God. Indeed, no words can define God. God is ultimately beyond all words.

The challenges faced by the early church in understanding the Trinity had a lot to do with the need to reconcile the strongly monotheistic (one God) tradition of Judaism with the tendency of the pagans to have multiple gods for a variety of tasks and circumstances.

All this brings us back to our errant baptismal formula. While many people found the reference to “Creator, Redeemer and Sanctifier” to be a poetic way around what they perceived as patriarchal language, the fact is that no one person of the Trinity does one task more than another. The Son created with the Father; the Father saves through the Son; the Spirit is the ongoing presence of Father and Son in the world.

The Gospel writers tell us Jesus used Father, Son and Spirit in his own references to the divine activity he was accomplishing. Because of that revealed truth, we always begin and end there in our understanding of the Trinity.

We often approach Lent as the opportunity for a fresh start, a time to make changes in our lives, to let go of bad habits, to grow spiritually. And we approach it sort of like a liturgical marathon, with the final push to Easter taking place during Holy Week. But Easter is more than a goal or a destination. It’s a new way of life.

Today we begin a fifty-day celebration and unfolding of the great mystery of Easter. Jesus’ resurrection may have happened in a flash, but it took his closest followers a long time to understand the implications of that event.

Over two millennia later, we are still growing in this same understanding. In the early days of the church, Lent and Easter traditions grew up around the experience of those who were just being baptized into the Christian faith. In our own time, the revival of the Rite of Christian Initiation has returned to this experience. The days and weeks following Easter are a time to reflect on the experience of Baptism, Confirmation and Eucharist.

Our liturgical year follows a cycle of birth, death, resurrection, discipleship. We have seasons of penance and seasons of rejoicing. Our faith tells us that both are celebrations. What we come to realize in our own spiritual journeys, however, is that these cycles are neither mechanical nor predetermined. Like the seasons of nature, the seasons of the church year flow into one another in a swirling mix of life and death.

Father Ronald Rolheiser, in his book The Holy Longing, shows us how the paschal mystery is not just something we celebrate at the Sunday Eucharist and in the great feast of Easter, but something that governs the very rhythm of our lives. He uses these phrases to describe the events from Good Friday to Pentecost:
1) Name your deaths;
2) Claim your births
3) Grieve what you have lost and adjust to the new reality
4) Do not cling to the old, let it ascend and give you its blessing,
5) Accept the spirit of the life that you are in fact living.

This struck a chord with me when I first read it. It made sense to me. And it helped to make sense of things that I’d experienced in my own life and relationships. In his rephrasing, I discovered a way to connect the story of Jesus with my own story.

We are all called to do this, and maybe Easter is a good time to begin. Over the course of the past week, we’ve heard all the great stories of our faith tradition, from the very dawn of creation through the dawn of a new world on the first Easter morning. Now it’s time to discover our own story. Whether we have recently been baptized or whether we have lived all our lives in the embrace of the church, that experience shapes us.

Take some time in the next seven weeks to reflect on your faith life. You might want to use Father Rolheiser’s five steps as a starting point. What comes to mind when you think about death? About birth? What causes you to cling to the old? What scares you about trying something new? Learn to recognize the power of the Spirit blowing through your life.

Easter is not an end, but a beginning. As a community and as individuals we have much to celebrate in the coming months. Promise yourself that you will live this new life to the full.

The next week marks the high point of our Church year. The French existentialist philosopher Albert Camus once wrote, “There is no sun without shadow. It is essential that we know the night.” Christians know that there can be no resurrection without the cross.

We hear two different versions of Jesus’ Passion this week. On Palm Sunday we hear Matthew’s account, sprinkled with references to the Old Testament and the way that Jesus fulfilled the words of the great Hebrew prophets. On Good Friday, we hear the Passion according to John, the same story but told from the other side of the resurrection, when there’s no doubt about the outcome, no question of who is in control of everything that takes place. It reminds us that faith is often a question of perspective. God’s truth shows itself in our lives in different ways.

It’s not quite 40 days since we were signed with the ashes of last year’s palms, praying that this time we wouldn’t run from the cross. The cross is before us now with its wordless challenge to love beyond death.

We gather at church on Palm Sunday and wave our palm fronds in the entrance procession. During the reading of the passion, we may take the parts of the crowd, shouting almost in spite of ourselves, “Crucify him! Crucify him!”

We might think this is merely a bit of liturgical playacting. It may be that we come to church because it’s what we’ve always done or because someone is telling us that we have to. We may not give much thought to why we gather here for these holy days.

Like the Jewish celebration of Passover, which not only remembers the historical event that changed forever their lives at the chosen people of God but makes that saving event a reality in the lives of those who celebrate it down through time, the events of Holy Week are far more than a dramatization of the last days of Jesus’ life. We enter into the saving mysteries of the passion, death and resurrection. Jesus’ gift of his Body and Blood at the Last Supper takes place each and every time we celebrate the Eucharist.

Our actions here at Mass may give us a deeper insight into our relationship with God. How often do we turn on God when things don’t go the way we had so carefully planned? How often do we stand waiting for a glorious celebration of victory, only to find ourselves staring in confusion at a cross? The palm branches drop from our hands and we raise our firsts to heaven, hoping to hide deep disappointment in self-righteous defiance.

A long-standing tradition among Catholics has been to braid palms into crosses. There are many different methods for doing this. I was surprised to find a variety of patterns and instructions on the internet. Crosses take many different shapes. Whether or not you take part in this folk tradition, it’s a metaphor of the way this day begins with a palm and ends with a cross.

Take some time this week to think about events in your own life that have given you an experience of Jesus’ command to pick up your cross and follow him. You might find that something you always wanted has turned to bitter disappointment. See beyond that disappointment to the God who is in control even in the blackness of death.

For much of our lives we wander in a hazy routine of daily tasks and comfortable relationships. But when tragedy breaks into our lives, even the most orderly among us can’t prevail against its chaos. We see this in the reaction of Martha, so familiar as the woman too busy with her domestic tasks to listen to Jesus teaching. She meets Jesus alone on the road, her household chores forgotten, and simply says, “Lord, if you had been here, my brother would never have died.”

She challenges him out of her pain. Intense grief calls forth the deepest questions of our faith. Instead of closing herself off and becoming bitter, Martha allows her pain to open her to Jesus’ challenge to believe. In turn, strengthened by this risk, Jesus accepts her challenge.

Mary, too, can be present to Jesus only in the depths of her grief and suffering. Gone is the time of leisure when she would sit quietly at his feet while he talked of the kingdom. Mary challenges him with the wordless power of her tears and stirs him to compassion. This, perhaps more than anything else, reveals the source of his power and strength.

The love poured out in this scene at Bethany will be exceeded only in the love poured out in the blood from the cross. Only great love can challenge the darkness of death itself.

Like Mary and Martha, we have to be able to see through and beyond the intensity of our pain, challenging even God himself with utter belief in his statement, “I have promised and I will do it.” Like Jesus we have to use all the strength that compassionate love gives us to call those around us to a newer and fuller life. But perhaps most of all, like Lazarus, we ourselves need to be challenged to rise from our sleep of routine and complacency.

Death always startles us with its suddenness, its finality. Even when a loved one has been sick for a long time and death comes as a release and relief for both the one suffering and those left behind, the initial reaction is one of shock and dismay. In cases of sudden, tragic, accidental death, this reaction is magnified. We who believe in the resurrection are no less likely to experience this very human reaction. We resonate with Mary’s response to Jesus about her belief in the resurrection at the end of time. Our minds and our faith tell us one thing, our hearts and our bodies often balk at the appearance of separation and loss that for a time is all too real and unavoidable.

Like so much of our spiritual lives, we have to learn to live with this paradox. We see it differently at different times in our life. When we’re young, death is an infrequent and scary interruption of life. When we’re old, we sometimes feel like we’ve seen too much death over the course of a long life and it seem almost unbearable in its familiarity.

We might envy Mary and Martha in their experience of their brother being restored to life. The Gospels don’t tell us what happened afterward, because the far greater event of Jesus’ resurrection now takes center stage. And there’s no more need for envy, because what Jesus experienced, we will all experience. This is the promise that’s at the heart of our faith. It’s what allows us to celebrate our loved ones even in their passing, because we know that life, not death, is the final reality.

Today is the middle of three Sundays that explore the great metaphors of water, light and life, all key images for the baptismal promises we celebrate at Easter. In today’s Gospel, John tells the story of the man born blind and what happens when he encounters the Light of the world in the person of Jesus.

It’s no coincidence that so many of the miracles in the Gospels involve healing someone suffering from blindness. Sight is a common metaphor for faith. So much depends on our ability to see. Our Scripture readings today are filled with people who are blind and yet see, who claim to see and yet are blind, who could see but choose to keep their eyes closed.

At the beginning of the Gospel, Jesus sees the simple reality of a man blind from birth. Because blindness and other physical sufferings were considered symptoms of sin, his disciples immediately question him about the moral implications. They see only an abstract theological debate. Jesus sees someone suffering, someone in need of healing compassion. As the light of the world, he was sent to give vision to all who want to see. The message should be as straightforward as the healing itself. The man who was healed states it so simply: “I was blind. Now I can see. He is a prophet.”

How frustrating and lonely it must have been for the man whose sight was restored to give his testimony so clearly, to see the truth at last, only to be met with the unseeing stares of those blinded by the fear of lost power and authority. Even his own parents had learned the cynical lesson that sometimes it’s easier not to look, or if you must look, not to see. They couldn’t deny that their son’s sight had been restored, but to see beyond that to the implications of Jesus’ identity would be to commit themselves to something with unknown and possibly terrifying consequences.

We’ve probably found ourselves on both sides of this story. How often have you been in a conversation with someone and said, “Can’t you see what I’m saying?” Sadly, too often they can’t. We wonder how they can be blind to something that we see so clearly and believe so passionately. But we’ve also closed our eyes to sad realities in our world. We prefer darkness to light, comfort to confrontation. In both cases, it takes the healing touch of the Lord to open our eyes and heal our hearts.

The Gospel shows us what happened to the blind man as he recognized Jesus as a prophet. He’s willing take chances, he’s willing to believe his own eyes, newly opened though they are. We’re left to imagine whether the Pharisees and even the man’s own parents ever came to see the truth.

Just as spiritual blindness can be far more devastating than the loss of physical sight, so having our vision of God’s grace restored can bring healing far beyond the physical. We see hope where once we knew only despair, and more than that we see new ways to communicate that hope to others. We see light instead of darkness, and in that light we discover a side of ourselves that we thought we had lost. We look with new eyes on the people around us and see how they, too, are children of God.

Being open to possibilities is part of the experience of Lent and Easter. Seeing a path where once there was only confusion and chaos, understanding a truth that once seemed complex and incomprehensible, recognizing that not having all the answers can open us to the mystery of God’s grace. Sometimes all it takes is opening our eyes.

Follow

Get every new post delivered to your Inbox.