26th Sunday Year (C)
(Amos 6:1, 4-7; 1st.
Timothy 6:11-16; Luke 16:19-31)
My dear
brothers and sisters in Christ, today’s readings present us with some strong
word-pictures made all the more striking by their resemblance to modern-day
excesses in our Western society. The
words of the prophet Amos transport us directly into the revelries of the
debauchees of his time and of all times addressing them directly with a warning
in the name of God which he leaves hovering menacingly over them:
Woe to the
complacent in Zion! Lying upon beds of
ivory, stretched comfortably on their couches, they eat lambs taken from the
flock, and calves from the stall! Improvising to the music of the harp, like
David, they devise their own accompaniment, drink wine from bowls and anoint
themselves with the best oils.
St. Paul had
that sort of life-style in mind when, earlier in the letter from which our
second reading was taken, he taught his converts:
Those who want
to be rich are falling into temptation and a trap, and into many foolish and
harmful desires which plunge them into ruin and destruction; for the love of
money is the root of all evils. But you,
man of God, pursue righteousness, devotion, faith, love, endurance, and gentleness;
fight the good fight of faith, lay hold of eternal life, to which you were
called.
The same theme
was taken up again in our Gospel reading, where Jesus, in His parable of a
luxuriantly rich man with a poor beggar at his gate, names the poor man Lazarus
but gives no name to the rich man, almost as if He was too disgusted to dignify
with an honourable name one leading such a life:
There was a
rich man who dressed in purple garments and fine linen and dined sumptuously
each day, and lying at his door was a poor man named Lazarus, covered with
sores which the dogs used to come and lick.
Jesus brought
His parable to its climax after both the rich man (traditionally referred to as
‘Dives’ from the Latin word meaning ‘rich’) and Lazarus had died, thereby revealing
to us where such revelling in luxury and pleasure ultimately leads:
The rich man
cried out: ‘Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue;
for I am suffering torment in these flames.'
Abraham replied, 'My child, remember that you received what was good
during your lifetime, while Lazarus likewise received what was bad; but now he
is comforted here whereas you are tormented.’
Why did Jesus
give a parable with Abraham as the heavenly figure? Perhaps, because He was, at that time,
speaking to some Pharisees; for earlier we are told:
The Pharisees,
who were lovers of money, derided Jesus. (Luke 16:14)
It would seem
that Jesus was saying to them: ‘You who trust in your descent from Abraham and
yet love money so much, it is not I who will ultimately condemn your
behaviour. No, it will be Abraham -- in
whom you trust and boast -- whom you will find both unwilling and unable to
help you when you come to reap your retribution of punishment for pleasure and
humiliation for pride.’ For Jesus has
Abraham answer Lazarus’ appeal on behalf of his brothers, with the words:
They have Moses
and the Prophets; let them listen to them,
just as, in another
confrontational encounter with certain Pharisees, He had earlier invoked
Moses in much the same way as today He mentions Abraham:
Do not think
that I shall accuse you to the Father; there is one who accuses you -- Moses,
in whom you trust, for he wrote about me. (John 5:45)
So, attacking
His pharisaic adversaries root and branch – proud descendants of Abraham and
dedicated adherents to the Law of Moses – all who heard Jesus speak were left
in no doubt that those who chose to give their lives over to pride, pleasure,
and plenty, would ultimately pay the price, no matter who they might be or how
satisfied they might at this moment seem to be.
Does the
proclamation of Mother Church in these our days convey that same awareness and
understanding, or does she in fact only dare to openly declare emotional words
of comfort and sympathy for some, presumed likely to be repentant, sinners?
Moreover,
notice how, in the parable, Abraham explained the situation to the rich man:
My child,
remember that you received what was good during your lifetime, while Lazarus
likewise received what was bad; but now he is comforted here whereas you
are tormented.
My dear
brothers and sisters in Christ, those words are full of meaning for us
too. The God we worship is holy and
just, and the gifts He gives us are -- all of them -- good, they are all
blessings: strength or beauty, intellectual or physical capabilities,
attractive personality or strength of character, a sensitive and understanding
nature or an independent and courageous spirit.
But if, in the course of our earthly life, we choose to put these
good things to sinful use -- be it by totally luxuriating in our personal
enjoyment of them as did our rich man (why should we name him?) who never even
noticed Lazarus lying at his gate in abject poverty, or by diverting them from
their original and primal purpose of giving glory to God and service to society
into instruments for personal aggrandizement and individual advantage, then
such misuse will meet with sure punishment after death. Strength is debased by the bully and the
thug, beauty is sullied by the siren or the tart; intelligence is abused by the
criminal and personal charm betrayed by the fraudster.
Mother Church
and our society have suffered long from the gentle-Jesus people – more
humanitarians than Christians -- who make our Catholic faith at times seem
spineless, toothless, and totally unable to inspire or challenge anyone. And yet, just as, in the Old Testament there
was no way back for Esau who sold his birthright for a bowl of pottage, though
he pleaded with many tears to his father Isaac; so too, in Jesus' New Testament
parable, there is no repeal for the rich man in hell, not even a hearing for
his prayer on behalf of his brothers.
For, just as we strengthen the humble and repentant with hope for the
future when we remind them of the merciful goodness of God, so we best serve
the proud and self-indulgent who despise and ignore proclamations of divine
mercy, by warning them in no uncertain terms of the promise of dread
punishment for all unrepentant and contumacious sinners.
Money, of
itself, is not evil, but it is as Jesus said, ‘a tainted thing’. Jesus spoke of money in that way because, for
the most part, the making of much money comes from dishonest practices and
leads to sinful indulgence. But for an
age such as ours, where ideals are so low and worldly goods seem so attractive,
we should perhaps pass by as much as we can and condemn only what it totally
unacceptable. Therefore let me simply
repeat the Christian and Catholic teaching: money and money-making are not intrinsically
evil; indeed, honest making of money can bring the great blessing of employment
for others, while money personally possessed can be used to benefit others in
need, as Jesus Himself had just said:
Make friends
for yourselves by unrighteous mammon, that when you fail, they may receive you
into an everlasting home. (Luke 16:9)
Nevertheless,
we Catholics should not allow ourselves to be deceived neither should we
deceive ourselves: a life spent trying to get, enjoy, and pile up money, is a
wasted life, and ultimately, an evil life. Some there are who -- vaguely
recognizing this in the vestiges of their conscience -- try, by special token
actions and publicised words and gestures that proclaim more the cunning of
their minds than the sincerity of their hearts, to deceive both themselves and
others. There are others, less devious
perhaps, but more pathetic, who like to think there is safety in numbers, and
who, clinging to that gentle-Jesus sort of attitude I mentioned before, cloud
their minds with such thoughts as: "Surely all those other people can't be
condemned!" The answer is, of
course, that we do not know who or how many will be condemned, but we do know
for certain that Jesus once said:
Enter through
the narrow gate; for the gate is wide and the way is broad that leads to
destruction, and there are many who enter through it. For the gate is small and the way is narrow
that leads to life, and there are few who find it. (Matthew
7:13-14)
We are a people
whose relatively recent Catholic development is marked out clearly by the
changes in our appreciation and understanding of the Latin word "caritas”
which was originally translated as “charity". That "charity" meant heavenly love;
it was God-given and was inimitable. The
translation was then changed to "love", and it’s meaning was
understood, first of all, as noble human love, the love of friendship and married love; then, because a downward
slope easily becomes slippery, the word ‘love’ in popular usage gradually came
to signify the sexual expression of all sorts of human relationships, even the
most aberrant and abhorrent. Finally today, it is used to designate any and
every emotional exuberance: be it that of parents who ‘let their children
decide for themselves’ in all things; or of the abortionists ever willing to
indulge any weeping prospective-mother by encouraging her to let the child she
is carrying pay for her ‘mistakes’; or of those promoting the right to assisted
death for the sick and elderly regardless of the threat such a ‘right’ could
easily become for others selfishly considered ‘old and useless’. For all such people the words discipline,
self-control, self-sacrifice, patience, trust, and supremely, faithfulness, are
almost dirty words, said to be unsympathetic and inhuman, certainly
inadmissible and unacceptable, as descriptions of a modern way of life.
You justify
yourselves before men, but God knows your hearts; what is highly esteemed among
men is an abomination in the sight of God.
People of God,
we should try to appreciate our Faith -- in the integrity of its truth and
beauty, its strength and sheer goodness -- ever more and more. We should try to appreciate it better in
order that we might come to love it more, indeed with our whole mind, heart,
soul, and strength, so that we might allow it free and full expression in our
lives by refusing to accommodate ourselves to that pervading shallow-mindedness
of modern society which, for so many, smothers and distorts like thick smog the
true light of faith and the real beauty of love, just as it enervates the sure
strength of self-discipline and the deep joy of self-sacrifice. And Jesus Himself has given us the most
sublime help and encouragement in this by His parting Gift to all who would love
Him enough to keep His commandments:
I will pray the
Father, and He will give you another Helper, that He may abide with you
forever—the Spirit of truth, Whom the world cannot receive, because it neither
sees Him nor knows Him; but you know Him, for He dwells with you and will be in
you. (John 14:16-17)
The world loves
to see – and seeks to share in -- the joys and pleasures of the rich, the
successful, the winners, the happy-go-lucky ones, indeed of all those fully
satisfied with their earthly lot and the pleasures it affords them. But the world cannot see any reason for our
Christian joy and Catholic hope, it cannot see the Person of our God,
neither can it measure, calculate, check, or confirm Him or His Presence
… therefore the world at the very best can only be an uncomprehending and largely
unsympathetic neighbour, needing our help indeed but rarely willing to admit to
any such need or accept any relevant help.
However, our
God is for us, dear People of God, one Who dwells with us in Mother Church, ever guiding, strengthening, and
enlightening her for our good, our nourishment and our salvation, and in each and every one of us,
that we might strive to serve our Blessed Lord Jesus in all the details of our
daily life and experience. But He is,
most wonderfully of all, in us as the bond of Love and Truth between Father and
Son that He might draw us personally to come to love God Personally. He is now in us as Jesus’ Gift seeking to
bond us into/in the intimacy of the family of God, living by and sharing -- as
adopted children -- in His infinite Love and Beatitude, Holiness and
Peace: a God for us still here on our
pilgrim way to be listened to and obeyed indeed, but also One to be ever more
amazingly wondered-at and ecstatically delighted-in as the only Holy One,
supremely wise and beautiful, sublimely good and true, eternal and omnipotent,
the very Foundation and Fulfilment of our whole being, of all our hopes and
ultimate aspirations
