Dear Preacher Friends,
Our blog has now moved to: liturgical conference.org
When you find it, be sure to BOOKMARK that page for all the future postings.
Peace be with you,
Melinda Quivik
Editor-in-Chief, Liturgy
The Liturgical Conference
A weekly reflection on the nexus of the Revised Common Lectionary readings appointed for the coming Sunday and twice-monthly comment about things liturgical.
Sunday, March 25, 2018
Friday, March 23, 2018
Preaching the Gospel through Pope Francis' Ministry
This posting from the issue of Liturgy dealing with “Pastoral Liturgy and Pope Francis,”
guest-edited by Katharine Harmon, looks at Pope Francis’ approach to his
ministry as a preacher.
Governing Pope Francis’ entire ministry, not least his
preaching, is the call to accompany the poor as he wrote in Evangelii Gaudium (“The
Joy of the Gospel”): “Each Christian and every community must discern the path
that the Lord points out, but all of us are asked to obey his call to go forth
from our own comfort zone in order to reach all the ‘peripheries’ in need of
the light of the Gospel.” [¶20]
The call to the peripheries is a
call to see others not as the world may see them but as God intends them to be
seen. The following poem [Brian Bilston (an alias),“Refugee,” https://brianbilston.com/2016/03/23/refugees/] exemplifies this reversal in
perception by inviting the reader to read not only from the top down, but from
bottom up.
They have no need of our help
So do not tell me
These haggard faces could belong
to you or me
Should life have dealt a different
hand
We need to see them for who they
really are
Chancers and scroungers
Layabouts and loungers
With bombs up their sleeves
Cut-throats and thieves
They are not
Welcome here
We should make them
Go back to where they came from
They cannot
Share our food
Share our homes
Share our countries
Instead let us
Build a wall to keep them out
It is not okay to say
These are people just like us
A place should only belong to
those who are born there
Do not be so stupid to think that
The world can be looked at another
way
(now read from bottom to top)
Christians, like Saint Francis and
Pope Francis, have been and now are invited by virtue of discipleship to have
friends in low places, and the poetry of their lived Gospel in our top-down
world reads from the bottom up. . .
For example, two weeks into his
papacy, Francis celebrated the Mass of the Lord’s Supper on Holy Thursday at
the Prison for Minors Casal del Marmo in Rome. Each year at this first of the
Easter Triduum liturgies, the Gospel reading is first proclaimed and then
enacted in a foot-washing ceremony.
In 2013, Francis performed this
liturgical action from the bottom up—moving it from Saint Peter’s Basilica to a
youth prison and washing the feet of teenagers (some in shorts and with
tattoos), notably washing the feet of girls as well as boys and, most notably,
washing the feet of a Muslim teenage girl.
. . . Francis has performed this
liturgical action at drug rehabilitation centers, prisons, and refugee camps.
Can we wager that, as Francis ministers individually at the feet of Muslims,
Christians, and Hindus, and to teenagers, migrants, and the imprisoned, that
the face of Christ is mirrored in a mutually transformative encounter of the
pope and of those whose feet are being washed? . . .
After the washing of feet at Casal
del Marmo, the pope began his characteristically short homily [see www.vatican.va, the Pope’s sermon in Rome on
Holy Thursday] by saying:
This is moving. Jesus, washing the
feet of his disciples. Peter didn’t understand it at all, he refused. But Jesus
explained it for him. Jesus—God—did this! He himself explains to his disciples:
“Do you know what I have done to you? You call me Teacher and Lord—and you are
right, for that is what I am. So if I, your Lord and Teacher, have washed your
feet, you also ought to wash one another’s feet. . . (John 13:12–15).
The Gospel of God in Christ is
proclaimed in word and sacramental action at the very center of the lives of
the poor.
Heille’s full essay is available in Liturgy 33, no. 2 available by personal subscription and through
many libraries. For more, see Gregory Heille, O.P., The Preaching of Pope Francis: Missionary Discipleship and the Ministry
of the Word (Collegeville, MN: Liturgical Press, 2015).
Gregory Heille, O.P., “Pope Francis: Preacher,” Liturgy 33, no. 2 (2018): 3-10.
Monday, March 19, 2018
Triumph and Rejection, Both - 25 March 2018 -Sunday of the Passion / Palm Sunday
We know that Jesus was not simply
riding in to Jerusalem to celebrate his messianic leadership.
We know that Jesus was riding in to
betrayal and death.
We know that the reality of the
reign of Christ would only be fulfilled on the morning of resurrection.
We know that the reign of God
cannot be a reality in our world as long as the structures of our society
continue to promote fear and hatred and violence.
We know that Christ's life and
death and resurrection will continue to mock our society's values until we
value human life the way God values it.
We know the triumphal entry into
Jerusalem will continue to be an ironic parade until justice flows down like
waters and righteousness like an ever-flowing stream.
We know Palm Sunday will continue
to be a paradox of meaning and symbol until violence and warfare and power
cease to rule our world, and in their place reigns the power of love. –– John
H. Barden
Mark
14:1––15:47 or Mark 15:1-39 [40-47]
Having grown accustomed to gospel
lessons as short as a few verses and rarely longer than a single chapter, this
one Sunday (and Good Friday) we place an extended lesson at the heart of the
liturgy. In one way, the sheer length implies the heft and gravity of the day.
. . . Make the Passion itself part
of your homily. . . well proclaimed—with more than one reader if possible. Help
the readers highlight details through good vocal inflection, pauses, and
pronunciation. Keep the congregation involved! Invite them to hold palm
branches aloft during the Passion according to centuries old customs.
Advise people clearly on when to
stand and provide for standing. . . at least for the section from the
sentencing to death to the crucifixion. Liturgical churches will have known the
practice of a strong, silent pause for meditation. . . –– Jeffrey VanderWilt
Isaiah 50:4-9a
Hebrew Bible scholars would warn us
to carefully interpret these passages with reference to Israel in exile and the
postexilic teachings of Third Isaiah. The difficulty with these cautions is
that the most ancient strata of Christian oral traditions entirely depend on
the direct application of these passages to the interpretation of the meaning,
purpose, and consequences of the death of Jesus. It is not that Jesus does not
fulfill biblical prophecy in his death, but it is problematic from within the
constraints of a historical-critical method, and challenges may emerge within
the sphere of Jewish-Christian dialogue. –– Jeffrey VanderWilt
Philippians 2:5-11
The nature and spiritual actions of
Christ form the basis for Christians to know and do the right things. The key
phrase is “let the same mind be in you that was in Christ Jesus” [linking] the
exhortation. . . to the nature of Jesus as one who could have been equal to
God, but “emptied himself.” The Greek concept is kenosis . . . that Jesus could have escaped death yet was “obedient
to the point of death.” “Taking the form of a slave” uses the term pais, which may mean slave, servant, or
young man. –– Jeffrey VanderWilt
John H. Barden, a
Presbyterian pastor, received the Angell Award in 2005 from the Presbyterian
Writers’ Guild for his book of original folktales, ‘Postle Jack Tales
(KiwE Publishing, 2004).
Jeffery VanderWilt,
author of Communion with Non-Catholic Christians (Collegville, MN:
Liturgical Press, 2003) teaches at Santa Margarita Catholic High School in
Southern California.
Homily Service 39, no. 5 (2006): 9-17
Monday, March 12, 2018
Desiring Jesus - 18 March 2018 - Fifth Sunday in Lent
On this last Sunday in Lent, the last Sunday before
Holy Week begins, we are challenged to preach on desire for the high priest who
comes into the world to live and die and be raised from the dead, who tells us
about dying in order to become something larger (single grain to wheat that has
full heads––many grains), all wrapped in the mystery of the Resurrection.
The preacher must help the assembly enter into the
willingness to lose established patterns in order to see or know or move into
yet greater ways of living. This is not to validate suffering or encourage
martyrdom. This is to become reflective about our allegiances and believe that
we can detach for the sake of life abundant.
John 12:20-33
Walter Brueggeman preached on the
verse, “Sir, we wish to see Jesus,” noting it offers the strongest rationale
for a Christocentric theory of homiletic. The role of the homilist,
particularly, is to offer a message that is transparent to the person of Jesus.
. . . The desire to see Jesus
may have been mere curiosity, or search for some new religious or political
cause célèbre. For whatever reason, the seeking crowds were sufficient in
number for some authorities to exaggerate: “Look, the world has gone after
him.”
There follows Jesus' teaching to a
select few, presumably Phillip, Andrew and some of the other disciples. He
speaks of a reversal of fortunes, one of those rare sayings recorded in all
four gospels: “Those who love their life in this world lose it, and those who
hate their life in this world will keep it for eternal life.” Those who seek to
lead must serve. Then follows a revelation of glory. His glorification will be
the product of a similar reversal. The loss of life in abject circumstance will
initiate eternal life in glory; the grain of wheat that dies will grow, bloom,
and bear much fruit. –– Jeffrey VanderWilt
Jeremiah 31:31-34
In this season, when we focus on
stories in which Jewish authorities plot Jesus' demise, it is crucial to recall
how the new covenant is both like and unlike the old. It is the same God, the
same promise, the same expectations, the same people. The One who brought
Israel out from a land of bondage to a new place of freedom remains author of
the new promise, restorer and sustainer of the people. Israel, now subject to
punishment, remains the people to be loved and redeemed and transformed, the
people who are to keep the law and witness to the One who saves and liberates
before all the nations. None of these things change. The new does not
contradict or rescind the old. The new is unlike the old simply in that God
will no longer be satisfied to have the law carved in stone but will write the
law on each heart. –– Scott Haldeman
Hebrews 5:5-10
[This passage] offers an extended
treatise on the analogy between Jesus and Melchizedek. (Genesis 14) To understand
the analogy, one must read beyond the lectionary verses. Christ, as priest,
(Heb. 6: 19) is comparable to the High Priest who, on Yom Kippur, would enter
the Holy of Holies to intercede before God for the forgiveness of the nation.
The early Christians knew that
Jesus was not of the tribe of Levi and could not have been an Aaronic priest.
Yet, they remained convinced of his having performed a proper “priestly role”
throughout his saving death, resurrection, atoning and eternal presence before
God. The reference to a priesthood long before Aaron, in the person of
Melchizedek, who offered cereal offerings of bread and wine to the God “El,”
was powerfully attractive to ancient Christians who saw in him a prototype for
the saving works of Christ. –– Jeffrey VanderWilt
Jeffery VanderWilt,
author of Communion with Non-Catholic Christians (Collegville, MN:
Liturgical Press, 2003) teaches at Santa Margarita Catholic High School in Southern
California.
W. Scott Haldeman is
associate professor of worship at Chicago Theological Seminary, Chicago,
Illinois.
Homily Service 39, no. 5 (2006): 2-8.
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