Memorial of Saint Charles Lwanga and Companions, Martyrs
In A Grief Observed, his memoir of dealing with the death of his wife, C.S. Lewis exhibits no euphoria about eventual reunion. He almost dismisses the idea saying that it is not biblical and, in any case, cannot be a replay of earthly bliss. In this last remark Lewis reflects the surprising teaching of Jesus in today’s gospel.
Tuesday of the Ninth Week in Ordinary Time
(II Peter 3:12-15a.17-18; Mark 12:13-17)
The recent motion pictures “Man of God” relates the saintly
life of the Greek Orthodox priest, Nektarios of Aegina. Nektarios demonstrated holiness when he gave
a beggar the shoes on his feet, when he retired to prayer and work in a
monastery, and – most of all -- when he refused to use his popularity as a
platform to attain high ecclesial office.
In a poignant scene, Nektarios is urged to seek the patriarchy of
Alexandria for the sake of the people.
He told his promoter that he was tempting him with power. In today’s gospel Jesus similarly resists the
flattery of the Herodians and Pharisees.
In Jerusalem to give himself as God’s servant, Jesus is
approached by his enemies. Before they
ask a question meant to ensnare him in controversy, they try to flatter him
with accolades about his integrity.
Jesus, however, knows their hearts, refuses to respond to the flattery,
and then deftly responds to the question.
The scene ends with even his opponents amazed at Jesus’ astuteness.
Flattery plays on our pride, the basest vice because it inflates
our ego. Thinking of ourselves as
important, we think less of God. We are
wise to be wary of excessive attention to us and to acknowledge the Lord behind
any virtue we possess.
Memorial of Saint Justin, Martyr
(II Peter 1:2-7; Mark 12:1-12)
Today’s first reading resonates with the life of its patron,
St. Justin Martyr. The reading speaks of
the need to fortify one’s hope with virtue.
Desiring eternal life alone will not accomplish it. Rather, we must strive to live in accord with
the classical virtues. Christ will then
crown our achievement with the courage to live and die for him.
St. Justin was such a sterling example of a virtuous life crowned
with Christ that “Martyr” has become his last name. Born of pagan parents, he studied philosophy
before he became a Christian. When he converted,
he used his developed reasoning and oratory skills to defend the Church. His legacy includes not only arguments for
Christianity but also descriptions of early Christian liturgy.
The word “martyr” today is often used to chide someone who
strives to live virtuously. Some would
say to such a person, “Why do want to be a martyr?” as if the person wanted harm
to be done to her. However, the root meaning of “martyr” is witness --
not necessarily dying witness but living witness as well. We all can and should strive to be martyrs.
SOLEMNITY OF THE MOST HOLY TRINITY
(Exodus 34:4-6, 8-9; II Corinthians 13:11-13; John 3:16-18)
Today’s readings focus on one of the deepest mysteries of
our Christian faith. From almost the very beginning, the Church has proclaimed
the Father, the Son, and the Holy Spirit as God. In time, the triune God came
to be called “the Most Holy Trinity.” For eight centuries there were
controversies about how the three persons relate to one another. Even today
there is misunderstanding of the doctrine. So we may ask: why does the Church
bring the Trinity into the liturgy at all? The answer is not difficult: because
the doctrine of the Trinity shapes the way we live our daily lives.
The Judeo‑Christian understanding of God differs from others.
The defining characteristic of the God of the Bible is not power but love.
Almost all ancient peoples believed that the world was created through battles
among the gods. The culture of Babylon, where the Jewish leaders were exiled for
half a century, offers a typical example. The Babylonians believed that the
great goddess Tiamat represented all the forces of terror: storms, floods,
famine, and invasion by foreign tribes. To defend themselves from disaster, the
lesser gods asked the great god Marduk to protect them from Tiamat. Marduk
agreed to save them on the condition that they become his servants. Then Marduk
cut Tiamat’s body in two to form the sea and the land. Once the world was
established, the gods created human beings to bear the yoke of divine service.
They were in no way equal to the gods—neither their partners, nor their image-bearers,
nor stewards of their lands.
The Babylonian creation story is completely different from
the biblical account. In the Bible, the one God created the world with the
intention of allowing human beings, made in his image, to care for it. In time,
God shared with them his name so they could call upon him in their need. In the
reading from Exodus, God reveals himself as “compassionate and gracious, slow
to anger, rich in mercy and faithfulness.” In other words, God is loving.
The understanding of God as loving expanded with the coming
of Christ. Today’s Gospel speaks of God’s “only Son.” There is great love
between the Father and the Son. Yet the Father handed over his Son to save us
from sin. If it is true that one who loves much, does much, then this gift
of the Son reveals the Father’s love for us as well. As Saint Paul: “I am
convinced that neither death nor life, nor angels nor principalities, nor the
present nor the future, nor any powers, nor height nor depth, nor any other
creature will ever be able to separate us from the love of God in Christ Jesus
our Lord” (Rom 8:38‑39).
The love between the Father and the Son is identified as the
Holy Spirit. The Spirit is not merely a common trait of the Father and the Son
like strength. Rather, the Spirit is the dynamic love that unites them forever.
Their mutual love overflows and reaches us so that we may become holy like they
are.
The Most Holy Trinity is utterly unique. It cannot be
described easily. What distinguishes the three persons? It is not what they
think for all three think alike. Nor is what they want for all three want the
same. Nor is it where they are for wherever one is, the other two are present.
Nor is it what they do; what one does, the others do as well. The only way they
differ is in their relationships with one another. One is Father, another is
Son, and another is the Spirit of love.
The doctrine of the Trinity serves to remind us of the
priority of love in our behavior. Just as the Father loves the Son and the Son
loves the Father, so we are called to love one another.
Friday of the Eighth Week in Ordinary Time
(I Peter 4:7-13; Mark 11:11-26)
If you are offended by today’s gospel, you are not alone. Some sympathize with the money changers and
the dove merchants in the Temple. Soft
hearts say, “They are only doing what others have done for centuries to earn a
living for their families.” Or you may
be scandalized by Jesus’ condemnation of the fig tree. “Is Jesus ecologically indifferent?” tree-huggers
ask.
The problem lies, however, not in Jesus’ actions but in people’s
inability to appreciate what is taking place. It may not be “the time for figs,”
but it is the time for salvation. The
world must stop and take notice if it is to survive. More than humankind is at stake. With the Death, Resurrection, Ascension of
Jesus and the Descent of the Holy Spirit all creation will be renewed. This is not a business-as-usual moment, but one
that cries for repentance and belief.
St. Paul will tell us in his Second Letter to the
Corinthians, “Behold, now is a very acceptable time; behold, now is the day of
salvation.” We must always live in this
“now” by practicing every word that Jesus has taught us. Jesus may offend at times, but his offense is
given to heal us. He calls our attention
to his redemption that is taking place.
