BIG C CATHOLICS

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings. ) In the 1932 edition of the Rule of a certain religious order you find this statement: “The professed [= members with vows] cannot be denied anything that is necessary. However, the Superiors occasionally try their inferiors, by giving them an opportunity to feel some privation, and to be made aware of the fact that the poor cannot have everything they could wish for.” How times have changed! The language of “superiors” and “inferiors” is gone from the latest edition (1982), and the very idea of those in charge deliberately depriving others of what they need is unthinkable, repugnant even. Certain things made perfect sense in 1932; they made no sense at all fifty years later. That said, members of religious orders are still by definition different, counter-cultural. They still take the vows of chastity, poverty, and obedience, which makes them different from most pe

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings ) Who was Shebna? Who was Eliakim? Why did Shebna lose his job to Eliakim? Why should we care? These questions are pretty irrelevant. Today’s reading from Isaiah was clearly selected only because of its reference to keys. The questions in today’s Gospel, on the other hand, are far from irrelevant. Can you imagine a head of state or a pope asking his closest associates, “Who do people say that I am?” The more normal question would be, “What are people saying about me?” The disciples felt no need, apparently, to ask what Jesus meant, and they gave precisely the kind of answer he   was looking for: “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” (How anyone could think he was John the Baptist, whose death was so recent, is beyond me.) When Jesus asked the disciples the more pointed question, “Who do you say that I am?” again they u

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings ) The image is a familiar one: one or more dogs begging while you are at table, ready to pounce on whatever falls from the table, if not actively “demanding tribute,” as my brother’s Chihuahua “Rosy” does. Cute, if you like that sort of thing. But there is nothing cute about the exchange between Jesus and the Canaanite woman in this Gospel. I once read an author, bent on finding humor in the Bible, who claimed that this was just a friendly little repartee, what Webster’s Dictionary describes as “amusing and usually light sparring with words.”  I couldn’t disagree more. The scene presented here by Matthew is no game of wits! Let me digress briefly with a little trip down memory lane: [Click on this link:] Kyrie eleison from the Missa de Angelis The point isn’t the music, the Gregorian chant or any other classic settings. The point isn’t the Latin Mass

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings Let’s start today with an informal survey about Scripture. Of the following two prophecies from Isaiah, which one do you like better: “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you;” or: “Woe unto them that call evil good and good evil”? Which of the following two verses from the Psalms do you prefer: “The Lord is my shepherd; I shall not want,” or: “My only friend is darkness”? What about the Gospels? “Come to me, all you who labor and are burdened, and I will give you rest;” or: “Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.” You see the trend? It is the most natural thing in the world that our favorite Scripture texts are those that comfort and encourage. (My personal favorite is Jeremiah 31:3, “I have loved you with an everlasti

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH Note from Fr.Butler: As you may have noticed, the homily I sent to Big C Catholics for this past weekend was the wrong one (from last year, actually). With due apologies, I now submit the homily I in fact preached on August 3. ( Click here for today’s readings ) Isaiah was surely an honest prophet, but he doesn’t seem to have grasped the economic principle of an honest profit. “You who have no money,” he says, “come, receive grain and eat; come, without paying and without cost, drink wine and milk!” Imagine if you owned a restaurant in town, and someone set up a local charity serving the same menu, or maybe even better, and offering it free of charge to one and all. At the very least, you would object that the charity was making a mess of the local economy. Jesus wasn’t helping the local economy either. Surely local farmers and vendors were counting on a banner day when they saw the huge crowds gathered in th

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings )  Put yourself in Solomon’s place. God says to you, “Ask something of me and I will give it to you.” What criteria would you use for your request? Solomon’s criteria were simple. He was King, he had to govern his people, but he was inexperienced. We commonly say he asked for wisdom; but his actual words were, “Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong. ” His values are clear. Yes, his royal position is important, but his responsibilities are not merely administrative; and judging justly is a sacred trust. The highest value, however, is expressed with the words, “I serve you in the midst of the people whom you have chosen.” His service is to God first. And his governance is exercised not over just any nation, but over God’s chosen people. Using the language we find in today’s parables, we could say that Solom

Fr. René J. Butler, M.S. Director, La Salette Shrine Enfield, NH ( Click here for today’s readings )  The three Parables we heard today all speak about growth of one kind or another, and so they also imply some level of patience. This dovetails perfectly with the first reading, from Wisdom, especially its concluding phrase, “You gave your children good ground for hope that you would permit repentance for their sins.” From that perspective, it might seem almost as if, in the Parable of the Wheat and the Weeds, that the weeds will be given time to become wheat—impossible in nature, but possible in this kind of imagery, not so different really from other Scriptures, such as Ezekiel’s vision of dry bones being covered with flesh and returning to life. When Jesus explains the Parable, however, we see that the patience on the landowner’s part is just to allow the wheat to mature. The wheat has had only to survive whatever threat might have been posed by the weeds. The final scen