Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
The philosopher Blaise Pascal, a fervent Catholic, wanted to receive the Eucharist on his death bed. Because he could no longer keep any food down, he proposed a workable substitute. He asked that some poor people be brought into his presence. Since he could not communicate with the Head, he said, then he would “communicate at least with the body.” In the gospel Jesus points to the poor as being perennially on hand to assist.
Curiously, the passage has been understood as an excuse not to address poverty. “Why bother?” some would ask if even Jesus testifies that the problem of poverty will never be resolved. Then why do we bandage a wound if we are someday going to die or, for that matter, why eat lunch? In the Gospel according to St. Matthew Jesus actually identifies himself with the miserable by saying that what is done for them is actually done for him. John’s gospel is more subtle. Here Jesus feeds the hungry masses and washes the feet of his disciples saying that his followers are to so serve one another.
During Holy Week we sense an emphatic call to holiness. This certainly means added time in prayer but also more consideration of the needy. Perhaps we can submit our Rice Bowls or make a visit to a nursing home. Such deeds will enhance our worship.
Friday, March 30, 2012
Friday of the Fifth Week in Lent
(Jeremiah 20:10-13; John 10:31-42)
In a recent book about God, author Karen Armstrong gives the “new atheists” a sympathetic rejection. She thinks that they are right in their critique of fundamentalist interpretations of religion that have sprouted in the last century. According to Armstrong, sectors of Islam, Christianity, and Judaism have felt their cherished beliefs called into question. However, she finds it unfortunate that self-proclaimed atheists Richard Dawkins, the recently deceased Christopher Hitchens, and Sam Harris do not dialogue with religious thinkers whose ideas are more subtle than the hardliners’. In the readings today Jeremiah and Jesus likewise lament the hardness of their adversaries’ positions.
Jeremiah has preached reform to the Kingdom of Judah. The people, he would say, have to stop thinking that foreign alliances will save them from the threat of Babylon. Instead, he exhorts them to be faithful to the Lord God. Jesus asks the people of Jerusalem, the heirs of those to whom Jeremiah preached, to recognize him as God’s uniquely appointed messenger for all that he has done in God’s name. In both cases, however, the people roundly reject God’s emissaries by threatening their lives.
We must be wary of God-talk. People want and should give testimony to their experiences of God. But they err on the side of enthusiasm when they reduce God to an individual helper albeit infinitely greater than themselves. God is holy mystery whose nature we cannot hope to understand. Some say God is love, and of course He is that. But love is not His nature any more than we could say that here is our nature because we are here. What is more important than God-talk is developing the loving virtues that Jesus exhibits – compassion, understanding, and self-control.
(Jeremiah 20:10-13; John 10:31-42)
In a recent book about God, author Karen Armstrong gives the “new atheists” a sympathetic rejection. She thinks that they are right in their critique of fundamentalist interpretations of religion that have sprouted in the last century. According to Armstrong, sectors of Islam, Christianity, and Judaism have felt their cherished beliefs called into question. However, she finds it unfortunate that self-proclaimed atheists Richard Dawkins, the recently deceased Christopher Hitchens, and Sam Harris do not dialogue with religious thinkers whose ideas are more subtle than the hardliners’. In the readings today Jeremiah and Jesus likewise lament the hardness of their adversaries’ positions.
Jeremiah has preached reform to the Kingdom of Judah. The people, he would say, have to stop thinking that foreign alliances will save them from the threat of Babylon. Instead, he exhorts them to be faithful to the Lord God. Jesus asks the people of Jerusalem, the heirs of those to whom Jeremiah preached, to recognize him as God’s uniquely appointed messenger for all that he has done in God’s name. In both cases, however, the people roundly reject God’s emissaries by threatening their lives.
We must be wary of God-talk. People want and should give testimony to their experiences of God. But they err on the side of enthusiasm when they reduce God to an individual helper albeit infinitely greater than themselves. God is holy mystery whose nature we cannot hope to understand. Some say God is love, and of course He is that. But love is not His nature any more than we could say that here is our nature because we are here. What is more important than God-talk is developing the loving virtues that Jesus exhibits – compassion, understanding, and self-control.
Thursday, March 29, 2012
Thursday of the Fifth Week of Lent
(Genesis 17:3-9; John 8:51-59)
The charismatic heretic of the fourth century Arius had the same problem which vexes the Jews in today’s gospel. If God is infinite – he argued – than he could not become incarnate in a singular subject. This, he claimed, would be like putting a mountain into a box. Therefore, he concluded, Jesus must have been created like all other beings and then raised to divine status by God’s indulgence. In the gospel reading the Jews critique Jesus as coming to a similar erroneous conclusion when he claims, “Before Abraham came to be, I AM.” In another words, according to the Jews, Jesus is identifying himself with the eternal “I AM” when he is obviously a creature born in time.
The mystery of the incarnation was enlightened by the genius of St. Athanasius, a contemporary of Arius. Athanasius taught that God is completely unknowable. We have glimpses of who God is through Jesus, but His nature is still beyond our understanding. If God were only infinite, then Arius would be right – there would be no box or man that could contain Him. But it is only because God who is far beyond human intelligence has revealed it that we can say He became human. Still how this happens is beyond human reckoning.
Athanasius gave us another proposition that is also beyond our comprehension. He said that God became human so that humans may become like God. Looking about us or in us, this seems impossible although the saints provide a glimmer of hope. The Easter mystery provided the grace for the saints to become holy. It will likewise help us to become like God.
(Genesis 17:3-9; John 8:51-59)
The charismatic heretic of the fourth century Arius had the same problem which vexes the Jews in today’s gospel. If God is infinite – he argued – than he could not become incarnate in a singular subject. This, he claimed, would be like putting a mountain into a box. Therefore, he concluded, Jesus must have been created like all other beings and then raised to divine status by God’s indulgence. In the gospel reading the Jews critique Jesus as coming to a similar erroneous conclusion when he claims, “Before Abraham came to be, I AM.” In another words, according to the Jews, Jesus is identifying himself with the eternal “I AM” when he is obviously a creature born in time.
The mystery of the incarnation was enlightened by the genius of St. Athanasius, a contemporary of Arius. Athanasius taught that God is completely unknowable. We have glimpses of who God is through Jesus, but His nature is still beyond our understanding. If God were only infinite, then Arius would be right – there would be no box or man that could contain Him. But it is only because God who is far beyond human intelligence has revealed it that we can say He became human. Still how this happens is beyond human reckoning.
Athanasius gave us another proposition that is also beyond our comprehension. He said that God became human so that humans may become like God. Looking about us or in us, this seems impossible although the saints provide a glimmer of hope. The Easter mystery provided the grace for the saints to become holy. It will likewise help us to become like God.
Wednesday, March 28, 2012
Wednesday of the Fifth Week in Lent
(Daniel 3:14-20, 91-92, 95; John 8:31-42)
In a movie about the revolution in Nicaragua, a peasant boy tells an American helicopter pilot that he wants to fly. The airman takes the boy for a ride in his helicopter, but the flight does not satisfy the boy’s desire. He explains that he wants to fly like a bird flies, not to be just transported in a flying machine.
The story illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not slaves of anyone. But this is very limited freedom. Jesus would provide them full freedom where they could not only walk wherever they wish but act as righteously as they deeply desire. It is the freedom of Yoyo Ma on the cello or Venus Williams on the tennis court.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of life that disengages us from attachments to fortune, fame, and force and sets our sights on eternal life. He accomplishes this by sending us the Holy Spirit. The grace of the Holy Spirit is what the coming Easter season is all about.
(Daniel 3:14-20, 91-92, 95; John 8:31-42)
In a movie about the revolution in Nicaragua, a peasant boy tells an American helicopter pilot that he wants to fly. The airman takes the boy for a ride in his helicopter, but the flight does not satisfy the boy’s desire. He explains that he wants to fly like a bird flies, not to be just transported in a flying machine.
The story illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not slaves of anyone. But this is very limited freedom. Jesus would provide them full freedom where they could not only walk wherever they wish but act as righteously as they deeply desire. It is the freedom of Yoyo Ma on the cello or Venus Williams on the tennis court.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of life that disengages us from attachments to fortune, fame, and force and sets our sights on eternal life. He accomplishes this by sending us the Holy Spirit. The grace of the Holy Spirit is what the coming Easter season is all about.
Tuesday, March 27, 2012
Tuesday of the Fifth Week in Lent
(Numbers 21:4-9; John 8:21-30)
Emily Dickinson is certainly one of America’s greatest poets. Her story is remarkable since during her lifetime less than one percent of her poems were published, and these often edited to fit nineteenth century sensibilities. Only after her death was her genius recognized. It is something like Jesus saying in the gospel today that only when he is lifted up to die, the people will finally recognize who he is.
Jesus has been in debate with the Pharisees. He has told them that he comes from the Father. But they cannot understand what he means because they have chosen to live in darkness. Jesus now tells them that when they lift him up (he means on the cross), they will realize that he is from God. In John’s account of the Passion, this prophecy is realized when a declaration is put on the cross that he is the “king of the Jews.” It is written in multiple languages so that the whole world may understand. The title admittedly has less impact today than in Jerusalem around 33 A.D. Then it means that he is God’s favored son, if not God himself.
We recognize Jesus as Lord, but at times we want to step out of the light and into the darkness. Instead of following Jesus, we desire pleasure, prestige, or power. In any case, it would be a poor choice since it means surrendering the glory of Jesus’ second lifting up. We would be trading away our resurrection from the dead.
(Numbers 21:4-9; John 8:21-30)
Emily Dickinson is certainly one of America’s greatest poets. Her story is remarkable since during her lifetime less than one percent of her poems were published, and these often edited to fit nineteenth century sensibilities. Only after her death was her genius recognized. It is something like Jesus saying in the gospel today that only when he is lifted up to die, the people will finally recognize who he is.
Jesus has been in debate with the Pharisees. He has told them that he comes from the Father. But they cannot understand what he means because they have chosen to live in darkness. Jesus now tells them that when they lift him up (he means on the cross), they will realize that he is from God. In John’s account of the Passion, this prophecy is realized when a declaration is put on the cross that he is the “king of the Jews.” It is written in multiple languages so that the whole world may understand. The title admittedly has less impact today than in Jerusalem around 33 A.D. Then it means that he is God’s favored son, if not God himself.
We recognize Jesus as Lord, but at times we want to step out of the light and into the darkness. Instead of following Jesus, we desire pleasure, prestige, or power. In any case, it would be a poor choice since it means surrendering the glory of Jesus’ second lifting up. We would be trading away our resurrection from the dead.
Monday, March 26, 2012
Solemnity of the Annunciation of the Lord
(Isaiah 7:10-14.8:10; Hebrews 10:4-11; Luke 1:26-38)
The Bible asserts the dignity of all humans by noting that the first are created in the image of God. Still human dignity is raised a few notches by the mystery on which the Church meditates today. The feast is called “the Annunciation,” but it might as well be named “the Incarnation” since it celebrates the eternal Son of God being enfleshed in the womb of the Virgin Mary.
There are myths of gods taking human form in other religions. But what makes Jesus Christ so different is, curiously, his ordinariness. Yes, being born of a virgin is unique, and on occasion Jesus exhibits marvelous power over nature. But the gospels -- unlike stories of other god-men -- lack fantastic episodes of Jesus repelling arrows and slaying armies. Even Jesus’ cures and certainly his mode of operation are like those of other Jewish prophets and rabbis.
It is the chain of events at the very end of his life that manifestly separates Jesus from everyone else. He surrenders himself to be humiliated, tortured, and executed even though he is totally innocent. Then he is raised from the dead as validation that his self-sacrifice is neither fatalistic nor quixotic but ordained from above. It demonstrates God’s plan to elevate humans ever higher than their exalted status in creation. Now we can glimpse our destiny when we join ourselves to Jesus. We will share in his resurrection from the dead and in his eternal life.
(Isaiah 7:10-14.8:10; Hebrews 10:4-11; Luke 1:26-38)
The Bible asserts the dignity of all humans by noting that the first are created in the image of God. Still human dignity is raised a few notches by the mystery on which the Church meditates today. The feast is called “the Annunciation,” but it might as well be named “the Incarnation” since it celebrates the eternal Son of God being enfleshed in the womb of the Virgin Mary.
There are myths of gods taking human form in other religions. But what makes Jesus Christ so different is, curiously, his ordinariness. Yes, being born of a virgin is unique, and on occasion Jesus exhibits marvelous power over nature. But the gospels -- unlike stories of other god-men -- lack fantastic episodes of Jesus repelling arrows and slaying armies. Even Jesus’ cures and certainly his mode of operation are like those of other Jewish prophets and rabbis.
It is the chain of events at the very end of his life that manifestly separates Jesus from everyone else. He surrenders himself to be humiliated, tortured, and executed even though he is totally innocent. Then he is raised from the dead as validation that his self-sacrifice is neither fatalistic nor quixotic but ordained from above. It demonstrates God’s plan to elevate humans ever higher than their exalted status in creation. Now we can glimpse our destiny when we join ourselves to Jesus. We will share in his resurrection from the dead and in his eternal life.
Friday, February 23, 2012
Friday of the Fourth Week in Lent
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Federal Reserve Chairman Ben Bernanke is credited with having saved the American banking system and hence the world economy from ruin. However, at the same time he is being criticized by both right and left for undermining America’s economy.
Today’s first reading from the Book of Wisdom soberly assures that righteous people like Ben Bernanke suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By healing the hopelessly infirm, Jesus shows himself to be sent from God. By performing such acts on the Sabbath, he further reveals that the age of the Law, prohibiting Sabbath work, has ended. The upshot of all this is that since the Messiah has now arrived in person, belief in him and not following the Law, leads to salvation. Today’s gospel reading pictures Jewish rulers, threatened by their loss of authority to Jesus, plotting to kill him.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We might check our work and question our motives to assure that they are properly ordered. If they are, then there is reason to stay the course. After all, Jesus promises the Kingdom of heaven to those who suffer persecution for the sake of righteousness.
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Federal Reserve Chairman Ben Bernanke is credited with having saved the American banking system and hence the world economy from ruin. However, at the same time he is being criticized by both right and left for undermining America’s economy.
Today’s first reading from the Book of Wisdom soberly assures that righteous people like Ben Bernanke suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By healing the hopelessly infirm, Jesus shows himself to be sent from God. By performing such acts on the Sabbath, he further reveals that the age of the Law, prohibiting Sabbath work, has ended. The upshot of all this is that since the Messiah has now arrived in person, belief in him and not following the Law, leads to salvation. Today’s gospel reading pictures Jewish rulers, threatened by their loss of authority to Jesus, plotting to kill him.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We might check our work and question our motives to assure that they are properly ordered. If they are, then there is reason to stay the course. After all, Jesus promises the Kingdom of heaven to those who suffer persecution for the sake of righteousness.
Thursday, March 22, 2012
Thursday of the Fourth Week of Lent
(Exodus 32:7-14; John 5:31-47)
A successful lawyer was once asked to name the most essential factor for a winning case. The alternatives were something like a fair judge, a sympathetic jury, or a truthful client. The lawyer responded that none of these were as important as a credible witness. In the gospel today Jesus presents various credible witnesses to the Jews that he is the Son of God.
Specifically, Jesus points to John the Baptist, his miracles, the Father, and the Scriptures as witnesses to his claim. John said earlier in the gospel (1:34) that Jesus is the Son of God. Jesus has also performed mighty works like turning water into wine. The Father testifies within the hearts of Jesus’ own disciples who follow him unreservedly. Finally, the Scriptures give testimony to Jesus by such statements as “Zeal for your house will consume me” (see John 2:17) when he throws out the merchants from the Temple.
The Jews are not to be blamed for not believing in Jesus. If they were truly objective observers, they would have seen that he is divine. But perfect objectivity is not to be found. The Jews were committed to their religion which viewed the Messiah as a mighty king who would command political wonders. We, who do not share that expectation, can accept Jesus as the one who brings about social change through creating inner harmony. The result is a more thorough accomplishment that bespeaks a God who is love.
(Exodus 32:7-14; John 5:31-47)
A successful lawyer was once asked to name the most essential factor for a winning case. The alternatives were something like a fair judge, a sympathetic jury, or a truthful client. The lawyer responded that none of these were as important as a credible witness. In the gospel today Jesus presents various credible witnesses to the Jews that he is the Son of God.
Specifically, Jesus points to John the Baptist, his miracles, the Father, and the Scriptures as witnesses to his claim. John said earlier in the gospel (1:34) that Jesus is the Son of God. Jesus has also performed mighty works like turning water into wine. The Father testifies within the hearts of Jesus’ own disciples who follow him unreservedly. Finally, the Scriptures give testimony to Jesus by such statements as “Zeal for your house will consume me” (see John 2:17) when he throws out the merchants from the Temple.
The Jews are not to be blamed for not believing in Jesus. If they were truly objective observers, they would have seen that he is divine. But perfect objectivity is not to be found. The Jews were committed to their religion which viewed the Messiah as a mighty king who would command political wonders. We, who do not share that expectation, can accept Jesus as the one who brings about social change through creating inner harmony. The result is a more thorough accomplishment that bespeaks a God who is love.
Wednesday, March 21, 2012
Wednesday of the Fourth Week of Lent
(Isaiah 49:8-15; John 5:17-30)
Cremation is an increasingly popular way of disposing the remains of the dead. Soon the percentage of cremations in the United States will surpass that of burials. For a long time the Church forbade the practice because it was used by some to defy belief in the resurrection of the body. However, in 1963 the Church recognized that people have legitimate reasons to cremate the bodies of loved ones. Now it regularly has funerals with cremains and gives them all the respect of a cadaver. Today’s gospel grounds the hope of resurrection in Jesus’ own words.
Jesus presents himself as God the Father’s Son with full authority. As Queen Elizabeth might send Prince Charles to Parliament as her proxy, Jesus claims that his Father in heaven has sent him to earth. He then reveals his intention to raise those who accept his authority to new life once they die. He is not speaking figuratively as if he were seeing those living in sin as dead. Nor, interestingly, is he saying that the dead have to wait until the end of time to be so exalted. “The hour is coming,” he assures, “and is now here when the dead will hear the voice of God, and those who hear will live.”
We should keep in mind that the resurrection of the dead is the great hope of Easter. We may strain to align this speech of Jesus with others that promise resurrection on the last day (6:40, 44), but the promise is clear. Belief in Jesus leads the believer to resurrection from the dead.
(Isaiah 49:8-15; John 5:17-30)
Cremation is an increasingly popular way of disposing the remains of the dead. Soon the percentage of cremations in the United States will surpass that of burials. For a long time the Church forbade the practice because it was used by some to defy belief in the resurrection of the body. However, in 1963 the Church recognized that people have legitimate reasons to cremate the bodies of loved ones. Now it regularly has funerals with cremains and gives them all the respect of a cadaver. Today’s gospel grounds the hope of resurrection in Jesus’ own words.
Jesus presents himself as God the Father’s Son with full authority. As Queen Elizabeth might send Prince Charles to Parliament as her proxy, Jesus claims that his Father in heaven has sent him to earth. He then reveals his intention to raise those who accept his authority to new life once they die. He is not speaking figuratively as if he were seeing those living in sin as dead. Nor, interestingly, is he saying that the dead have to wait until the end of time to be so exalted. “The hour is coming,” he assures, “and is now here when the dead will hear the voice of God, and those who hear will live.”
We should keep in mind that the resurrection of the dead is the great hope of Easter. We may strain to align this speech of Jesus with others that promise resurrection on the last day (6:40, 44), but the promise is clear. Belief in Jesus leads the believer to resurrection from the dead.
Tuesday, March 20, 2012
Tuesday of the Fourth Week of Lent
(Ezekiel 47:1-9.12; John 5:1-16)
The word Lent is derived from old English and means springtime. That might seem paradoxical since Lent always begins in winter and often enough passes more than half its days amidst the coldest season of the year (in the Northern Hemisphere). But Lent always ends with green coloring the trees and flowers blooming on bushes. In the fourth week of Lent we see a similar turn in the Mass readings. They no longer plead repentance and discipline but announce a return to life.
Ezekiel today exhibits the Temple as the source of life. From its bowels water flows that not only irrigates the land but also purifies the sea. John’s gospel shows Jesus as an even more effective life-giver. The paralytic does not have to manipulate himself into the Temple’s waters but only encounter the Lord to be cured.
With Easter approaching, Lenten penances seem to lose their bite. We have become used to life without chocolate, wine, or what have you. We also know that our time to enjoy these delights is not long coming. But the real excitement as we enter the home stretch of the Lenten course is not about anything savory to the tongue. It concerns the coming assurance that death will not close our lives and the emerging neophytes in the Church who will testify with us to this truth.
(Ezekiel 47:1-9.12; John 5:1-16)
The word Lent is derived from old English and means springtime. That might seem paradoxical since Lent always begins in winter and often enough passes more than half its days amidst the coldest season of the year (in the Northern Hemisphere). But Lent always ends with green coloring the trees and flowers blooming on bushes. In the fourth week of Lent we see a similar turn in the Mass readings. They no longer plead repentance and discipline but announce a return to life.
Ezekiel today exhibits the Temple as the source of life. From its bowels water flows that not only irrigates the land but also purifies the sea. John’s gospel shows Jesus as an even more effective life-giver. The paralytic does not have to manipulate himself into the Temple’s waters but only encounter the Lord to be cured.
With Easter approaching, Lenten penances seem to lose their bite. We have become used to life without chocolate, wine, or what have you. We also know that our time to enjoy these delights is not long coming. But the real excitement as we enter the home stretch of the Lenten course is not about anything savory to the tongue. It concerns the coming assurance that death will not close our lives and the emerging neophytes in the Church who will testify with us to this truth.
Monday, March 19, 2012
Solemnity of Saint Joseph, spouse of the Blessed Virgin Mary
(II Samuel 7:4-5a.12-14a.16; Romans 4:13.16-18.22; Matthew 1:16.18-21.24a)
Boo Radley is a minor hero of the epic novel of the American South, To Kill a Mockingbird. He is not seen much and says little if anything. However, when the children of the protagonist (a virtuous lawyer whose character is unforgettably played by Gregory Peck in the movie version) are threatened by a disgruntled drunkard, Radley intercedes to save their lives. Although it may seem a bit irreverent, we might picture St. Joseph in a similar role.
Interestingly, St. Joseph, the foster-father of Jesus, does not say a word in any of the four gospels and is only mentioned in three. Yet he is universally known for being both just and loving. His righteousness is displayed by his not wanting to embarrass Mary when he discovers that she is with child. Commentators note that this forbearance would have cost him the dowry which he might have reclaimed. He exhibits care for Mary and Jesus as he races them to Egypt when Herod threatens to kill all male children of the area. The evangelist Luke further records how Mary commends Joseph’s loving concern as she mentions that he, as much as she, was anxiously looking for Jesus when the lad is found with the teachers in the Temple.
St. Joseph serves as a model for men, especially fathers, and also for men and women introverts who express love more with righteous presence and courageous action rather than with the often ambiguous phenomenon of words.
(II Samuel 7:4-5a.12-14a.16; Romans 4:13.16-18.22; Matthew 1:16.18-21.24a)
Boo Radley is a minor hero of the epic novel of the American South, To Kill a Mockingbird. He is not seen much and says little if anything. However, when the children of the protagonist (a virtuous lawyer whose character is unforgettably played by Gregory Peck in the movie version) are threatened by a disgruntled drunkard, Radley intercedes to save their lives. Although it may seem a bit irreverent, we might picture St. Joseph in a similar role.
Interestingly, St. Joseph, the foster-father of Jesus, does not say a word in any of the four gospels and is only mentioned in three. Yet he is universally known for being both just and loving. His righteousness is displayed by his not wanting to embarrass Mary when he discovers that she is with child. Commentators note that this forbearance would have cost him the dowry which he might have reclaimed. He exhibits care for Mary and Jesus as he races them to Egypt when Herod threatens to kill all male children of the area. The evangelist Luke further records how Mary commends Joseph’s loving concern as she mentions that he, as much as she, was anxiously looking for Jesus when the lad is found with the teachers in the Temple.
St. Joseph serves as a model for men, especially fathers, and also for men and women introverts who express love more with righteous presence and courageous action rather than with the often ambiguous phenomenon of words.
Friday, March 16, 2012
Friday of the Third Week of Lent
(Hosea 14:2-10; Mark 12:28-34)
A number of years ago a Jesuit theologian wrote a disturbing article entitled, “The Eclipse of Love for God.” He said that what was one primary to our Christian faith -- our love for God -- is now often dismissed. Some, he said, replace the love for God with love for neighbor. Others, he continued, believe that the command to love God is only another way of stating the need to love oneself! Quite to the contrary the theologian advised that the commandment to love God still stands and can be fulfilled.
“How?” we might ask. Pope Benedict has suggested that we show our love for God by refraining from things that we enjoy. Foregoing desserts for God’s sake, for example, shows one’s love for Him. We also show our love for God by being faithful to prayer and worship. Many wonder how God permits catastrophes like the one that befell Japan one year ago. In these cases prayer indicates that we love God and recognize his sovereignty over creation even though we do not comprehend His ways.
Jesus’ response to the scribe’s insight in the gospel is instructive. He says that the scribe is “not far from the Kingdom of God” because he recognizes the necessity of loving God. Doing it – loving God above all things – will place him squarely in the heart of that Kingdom.
(Hosea 14:2-10; Mark 12:28-34)
A number of years ago a Jesuit theologian wrote a disturbing article entitled, “The Eclipse of Love for God.” He said that what was one primary to our Christian faith -- our love for God -- is now often dismissed. Some, he said, replace the love for God with love for neighbor. Others, he continued, believe that the command to love God is only another way of stating the need to love oneself! Quite to the contrary the theologian advised that the commandment to love God still stands and can be fulfilled.
“How?” we might ask. Pope Benedict has suggested that we show our love for God by refraining from things that we enjoy. Foregoing desserts for God’s sake, for example, shows one’s love for Him. We also show our love for God by being faithful to prayer and worship. Many wonder how God permits catastrophes like the one that befell Japan one year ago. In these cases prayer indicates that we love God and recognize his sovereignty over creation even though we do not comprehend His ways.
Jesus’ response to the scribe’s insight in the gospel is instructive. He says that the scribe is “not far from the Kingdom of God” because he recognizes the necessity of loving God. Doing it – loving God above all things – will place him squarely in the heart of that Kingdom.
Thursday, March 15, 2012
Thursday of the Third Week of Lent
(Jeremiah7:23-28; Luke 11:14-23)
For a long, long time people have known that smoking cigarettes is harmful. Many years ago the older generation would discourage the practice by telling its youth that smoking stunted growth. When scientists linked cancer to smoking, a warning was put on cigarette packages saying the Surgeon General advises that use of the product is detrimental to health. Still people have persisted in the vice, in some cases to this very day. The readings today indicate a similar hard-headedness regarding reckless activity.
Jeremiah sounds resigned to the intransigence of the people’s inclination toward evil. Speaking on behalf of the Lord, he says that the people never have adopted God’s ways and now act worse then ever. Even Jesus is not able to convert everyone to righteous ways. The people dismiss him with the absurd charge that he casts out demons because he is one.
The situation, however, is not hopeless. Under the Holy Spirit’s guidance, we can reject evil and learn to do good. Lent points us in the right direction and gives us impetus to move. Then, developing virtue by daily practice of what is true, we recognize in Jesus not just our teacher but our rescuer in moments of weakness.
(Jeremiah7:23-28; Luke 11:14-23)
For a long, long time people have known that smoking cigarettes is harmful. Many years ago the older generation would discourage the practice by telling its youth that smoking stunted growth. When scientists linked cancer to smoking, a warning was put on cigarette packages saying the Surgeon General advises that use of the product is detrimental to health. Still people have persisted in the vice, in some cases to this very day. The readings today indicate a similar hard-headedness regarding reckless activity.
Jeremiah sounds resigned to the intransigence of the people’s inclination toward evil. Speaking on behalf of the Lord, he says that the people never have adopted God’s ways and now act worse then ever. Even Jesus is not able to convert everyone to righteous ways. The people dismiss him with the absurd charge that he casts out demons because he is one.
The situation, however, is not hopeless. Under the Holy Spirit’s guidance, we can reject evil and learn to do good. Lent points us in the right direction and gives us impetus to move. Then, developing virtue by daily practice of what is true, we recognize in Jesus not just our teacher but our rescuer in moments of weakness.
Wednesday, March 14, 2012
Wednesday of the Third Week in Lent
(Deuteronomy 4:1.5-9; Matthew 5:17-19)
In a touching reminiscence of the Civil War, it is said that Robert E. Lee enjoyed such great rapport with his troops that at the Battle of Gettysburg he rallied the men on the front line. The soldiers, however, held their commander in equally high regard and insisted that he seek protection at the rear. The readings today indicate a similar desire on God’s part to stay close to His people.
In the reading from Deuteronomy Moses urges the Israelites to heed the Lord’s commandments. He reasons that God is worth any effort on their part because He has always shown Himself at hand to help them. Of course, in Jesus God not only shows Himself as near but literally becomes one of the people. He fulfills the Law by giving new commandments which regard the right motivation more than mere external conformity. Even more significantly Jesus brings closure to the Mosaic covenant with the promise of the Holy Spirit. Only with the Spirit’s grace can women and men carry out all of God’s commands.
It may seem like there are a lot of rules and regulations among Christians. In a sense that is true. A child or perhaps a convert will find the “dos and don’ts” about being faithful almost endless. But receptive of the Holy Spirit, we need not worry about following precepts. The Spirit leads us to implicit compliance with God’s holy will.
(Deuteronomy 4:1.5-9; Matthew 5:17-19)
In a touching reminiscence of the Civil War, it is said that Robert E. Lee enjoyed such great rapport with his troops that at the Battle of Gettysburg he rallied the men on the front line. The soldiers, however, held their commander in equally high regard and insisted that he seek protection at the rear. The readings today indicate a similar desire on God’s part to stay close to His people.
In the reading from Deuteronomy Moses urges the Israelites to heed the Lord’s commandments. He reasons that God is worth any effort on their part because He has always shown Himself at hand to help them. Of course, in Jesus God not only shows Himself as near but literally becomes one of the people. He fulfills the Law by giving new commandments which regard the right motivation more than mere external conformity. Even more significantly Jesus brings closure to the Mosaic covenant with the promise of the Holy Spirit. Only with the Spirit’s grace can women and men carry out all of God’s commands.
It may seem like there are a lot of rules and regulations among Christians. In a sense that is true. A child or perhaps a convert will find the “dos and don’ts” about being faithful almost endless. But receptive of the Holy Spirit, we need not worry about following precepts. The Spirit leads us to implicit compliance with God’s holy will.
Tuesday, March 13, 2012
Tuesday of the Third Week of Lent
(Daniel 3:25.34-43; Matthew 18:21-35)
Protestants often criticize the Catholic practice of confessing to a priest. They ask, “Why do you have to tell your sins to a man? It is God who forgives sins.” Yes, certainly sins offend God, and He alone can forgive them, but Jesus has given his apostles authority to carry out this function (Matthew 18:18). There is a further reason. When a Christian sins, she or he does harm to the Church which is entrusted with the mission of announcing God’s love to the world. Gossiping, viewing pornography, or cheating on taxes hinders the deliverance of this message. The readings today present examples of a sincere confession and what proves to be a faulty one.
The first reading pictures Azariah, one of the three Jewish youths chosen to serve the king of Persia, expressing contrition for the sins of his people. As the prophets tell, God desires such a contrite heart more than sacrifices. The servant in the gospel parable sounds like he has undergone a change of heart as he pleads with his master for an extension of his debt, but actually he has not. If he were sincere, he would show the same understanding to a fellow servant who is indebted to him.
All Catholics should go to Confession during Lent whether or not they are in mortal sin. The Sacrament of Reconciliation humbles us to admit that we make mistakes -- sometimes grave ones -- that divert us from the path of holiness. Also significant, Reconciliation reminds us that religion is not just a personal affair between God and me but a communal enterprise in which all of us have a role to carry out.
(Daniel 3:25.34-43; Matthew 18:21-35)
Protestants often criticize the Catholic practice of confessing to a priest. They ask, “Why do you have to tell your sins to a man? It is God who forgives sins.” Yes, certainly sins offend God, and He alone can forgive them, but Jesus has given his apostles authority to carry out this function (Matthew 18:18). There is a further reason. When a Christian sins, she or he does harm to the Church which is entrusted with the mission of announcing God’s love to the world. Gossiping, viewing pornography, or cheating on taxes hinders the deliverance of this message. The readings today present examples of a sincere confession and what proves to be a faulty one.
The first reading pictures Azariah, one of the three Jewish youths chosen to serve the king of Persia, expressing contrition for the sins of his people. As the prophets tell, God desires such a contrite heart more than sacrifices. The servant in the gospel parable sounds like he has undergone a change of heart as he pleads with his master for an extension of his debt, but actually he has not. If he were sincere, he would show the same understanding to a fellow servant who is indebted to him.
All Catholics should go to Confession during Lent whether or not they are in mortal sin. The Sacrament of Reconciliation humbles us to admit that we make mistakes -- sometimes grave ones -- that divert us from the path of holiness. Also significant, Reconciliation reminds us that religion is not just a personal affair between God and me but a communal enterprise in which all of us have a role to carry out.
Monday, March 12, 2012
Monday of the Third Week of Lent
(II Kings 5:1-15ab; Luke 4:24-30)
The number of Christians in Palestine today is dwindling. Restricted by Israeli preoccupation with security and Muslim radicalism, native Christians of Israel are emigrating to places where they can live in peace. Theirs is the fate that Jesus experiences in the gospel today.
It is curious that Jesus speaks of rejection on the part of his townspeople. He has just inaugurated his ministry with a reading from Isaiah to which the citizenry of Nazareth responds favorably. Then the people start questioning, “Isn’t this the son of Joseph?” as if they mean to deny any authorization of Jesus from on high. Next Jesus exposes their refusal to believe in him, and they in turn run him out of town.
We must take care not to do the same thing. How can this happen? The attempt to find the “historical Jesus” through scholarship has led to skepticism about his divine origin. Certainly biblical scholarship has contributed abundantly toward real faith. But we have to remember that the original authors recognized Jesus’ uniqueness. They had a vantage point because of their proximity to Jesus’ life and possibly their association with Jesus’ disciples which scholars today for all there eruditeness cannot approach. It is their faith in Jesus as Lord that has been handed down to us.
(II Kings 5:1-15ab; Luke 4:24-30)
The number of Christians in Palestine today is dwindling. Restricted by Israeli preoccupation with security and Muslim radicalism, native Christians of Israel are emigrating to places where they can live in peace. Theirs is the fate that Jesus experiences in the gospel today.
It is curious that Jesus speaks of rejection on the part of his townspeople. He has just inaugurated his ministry with a reading from Isaiah to which the citizenry of Nazareth responds favorably. Then the people start questioning, “Isn’t this the son of Joseph?” as if they mean to deny any authorization of Jesus from on high. Next Jesus exposes their refusal to believe in him, and they in turn run him out of town.
We must take care not to do the same thing. How can this happen? The attempt to find the “historical Jesus” through scholarship has led to skepticism about his divine origin. Certainly biblical scholarship has contributed abundantly toward real faith. But we have to remember that the original authors recognized Jesus’ uniqueness. They had a vantage point because of their proximity to Jesus’ life and possibly their association with Jesus’ disciples which scholars today for all there eruditeness cannot approach. It is their faith in Jesus as Lord that has been handed down to us.
Friday, March 9, 2012
Friday of Second Week in Lent
(Genesis 37:3-4.12-13a.17b-28a; Matthew 21:33-43.45-46)
A prototype serves as a functional model. It leads to the final product but lacks the latter's fullness. Shortly before the advent of the personal computer, IBM marketed a typewriter with memory. That short-lived invention was a proto-type. The readings today contain another.
Pairing the Old Testament reading with the gospel today reveals Joseph as a prototype of Jesus. Like Joseph, Jesus is betrayed by his own people, handed over to foreigners, and suffers hardship despite his being completely innocent. Also, both the story of Joseph and that of Jesus turn out glorious. However, the outcome in Jesus’ case, soars beyond Joseph’s. Where Joseph merely thrives in captivity, Jesus rises from the dead.
Both narratives also remind us that our destiny is not in the hands of the people who do us injustice. God will make the ultimate decision regarding our lives. Whether we look out over the city from a spacious office or sweep floors in the basement, we want to live in a way that gives God glory. We then may hope that He will forgive any faults that we have, recognize our good efforts, and redeem us from even death itself.
(Genesis 37:3-4.12-13a.17b-28a; Matthew 21:33-43.45-46)
A prototype serves as a functional model. It leads to the final product but lacks the latter's fullness. Shortly before the advent of the personal computer, IBM marketed a typewriter with memory. That short-lived invention was a proto-type. The readings today contain another.
Pairing the Old Testament reading with the gospel today reveals Joseph as a prototype of Jesus. Like Joseph, Jesus is betrayed by his own people, handed over to foreigners, and suffers hardship despite his being completely innocent. Also, both the story of Joseph and that of Jesus turn out glorious. However, the outcome in Jesus’ case, soars beyond Joseph’s. Where Joseph merely thrives in captivity, Jesus rises from the dead.
Both narratives also remind us that our destiny is not in the hands of the people who do us injustice. God will make the ultimate decision regarding our lives. Whether we look out over the city from a spacious office or sweep floors in the basement, we want to live in a way that gives God glory. We then may hope that He will forgive any faults that we have, recognize our good efforts, and redeem us from even death itself.
Thursday, March 8, 2012
Thursday of the Second Week of Lent
(Jeremiah 17:5-10; Luke 16:9-31)
Sociologist Charles Murray has recently published another bombshell. His Coming Apart marshals massive evidence to demonstrate that the United States is becoming increasingly stratified economically and socially. Although the liberal rich are often seen as the source of irreligion and wanton living, Murray shows that they are much more likely to go to church and have intact families than the poor. So are the rich in the U.S. acting like the rich man in the gospel parable today, or are they perhaps following Christ?
The rich man's sin is apparently that he doesn't notice Lazarus lying at his door. He lives in luxury with no awareness of his closest neighbor. He probably was well-known in the community, but interestingly in the hereafter he goes unnamed. Lazarus, on the other hand, goes unnoticed at the rich man's door, but even the patriarch calls him by name in eternal life.
Some rich no doubt faithfully follow the Lord. However, there is a striking parallel between the rich in America and the rich man who ignores Lazarus. Those blessed with wealth have an obligation to find and assist those in need. Of course, with gated communities beggars are not seen at the rich person's door. But that cannot be an excuse in days of mass media to say that they are not around.
(Jeremiah 17:5-10; Luke 16:9-31)
Sociologist Charles Murray has recently published another bombshell. His Coming Apart marshals massive evidence to demonstrate that the United States is becoming increasingly stratified economically and socially. Although the liberal rich are often seen as the source of irreligion and wanton living, Murray shows that they are much more likely to go to church and have intact families than the poor. So are the rich in the U.S. acting like the rich man in the gospel parable today, or are they perhaps following Christ?
The rich man's sin is apparently that he doesn't notice Lazarus lying at his door. He lives in luxury with no awareness of his closest neighbor. He probably was well-known in the community, but interestingly in the hereafter he goes unnamed. Lazarus, on the other hand, goes unnoticed at the rich man's door, but even the patriarch calls him by name in eternal life.
Some rich no doubt faithfully follow the Lord. However, there is a striking parallel between the rich in America and the rich man who ignores Lazarus. Those blessed with wealth have an obligation to find and assist those in need. Of course, with gated communities beggars are not seen at the rich person's door. But that cannot be an excuse in days of mass media to say that they are not around.
Wednesday, March 7, 2012
Wednesday of the Second Week of Lent
(Jeremiah 18:18-20; Matthew 20:17-28)
In a book and movie former Vice-President Al Gore seeks to demonstrate how overconsumption of fossil fuels is leading to increased heat in the atmosphere with serious environmental consequences. Gore titles his project An Inconvenient Truth because he realizes that addressing the problem will mean sacrifice for Americans. In the first reading Jeremiah is threatened for likewise broadcasting an inconvenient truth.
Jeremiah has chastised the people in the name of God. He has been particularly critical of their using the Sabbath for commerce and not giving it to the Lord. His effectiveness in preaching is testified by the fact that the citizens of Jerusalem plot to do him in. It is a familiar story of killing the messenger so that one does not have to heed the message.
We must grow in consciousness of overconsumption. It is leading to environmental catastrophe that even Pope Benedict has pointed out. It also distracts us from giving God His due. Lent, moves us in the opposite direction. We should be finding our sacrifices making us stronger, not weaker, in both body and spirit.
(Jeremiah 18:18-20; Matthew 20:17-28)
In a book and movie former Vice-President Al Gore seeks to demonstrate how overconsumption of fossil fuels is leading to increased heat in the atmosphere with serious environmental consequences. Gore titles his project An Inconvenient Truth because he realizes that addressing the problem will mean sacrifice for Americans. In the first reading Jeremiah is threatened for likewise broadcasting an inconvenient truth.
Jeremiah has chastised the people in the name of God. He has been particularly critical of their using the Sabbath for commerce and not giving it to the Lord. His effectiveness in preaching is testified by the fact that the citizens of Jerusalem plot to do him in. It is a familiar story of killing the messenger so that one does not have to heed the message.
We must grow in consciousness of overconsumption. It is leading to environmental catastrophe that even Pope Benedict has pointed out. It also distracts us from giving God His due. Lent, moves us in the opposite direction. We should be finding our sacrifices making us stronger, not weaker, in both body and spirit.
Tuesday, March 6, 2012
Tuesday of the Second Week of Lent
(Isaiah 1:10.16-20; Matthew 23:1-12)
Yesterday’s gospel emphasized mercy. Today’s stresses humility. And tomorrow’s will highlight service. It seems that during this second week of Lent the Church means to prepare its people for ministry.
Moralist Fr. Richard Gula says that humility is hard to understand, much less to cultivate. Why be humble? Are not those who promote themselves rewarded? Gula believes that the humble will foster cooperation among a group to successfully complete a common task. In baseball, for example, recruiters no longer pay exclusive attention neither to homerun hitters nor to those with the highest batting averages. What they increasingly want are players who will get on base be it with a hit, a walk, being hit by a pitched ball, or even by striking out on a wild pitch.
We don’t have to be introverted or sad to be humble. We just have to recognize that the world, the community, or the team does not revolve around us. Everyone is important and deserves recognition. In the end humility will move us to recognize our faults before God and to ask for His mercy.
(Isaiah 1:10.16-20; Matthew 23:1-12)
Yesterday’s gospel emphasized mercy. Today’s stresses humility. And tomorrow’s will highlight service. It seems that during this second week of Lent the Church means to prepare its people for ministry.
Moralist Fr. Richard Gula says that humility is hard to understand, much less to cultivate. Why be humble? Are not those who promote themselves rewarded? Gula believes that the humble will foster cooperation among a group to successfully complete a common task. In baseball, for example, recruiters no longer pay exclusive attention neither to homerun hitters nor to those with the highest batting averages. What they increasingly want are players who will get on base be it with a hit, a walk, being hit by a pitched ball, or even by striking out on a wild pitch.
We don’t have to be introverted or sad to be humble. We just have to recognize that the world, the community, or the team does not revolve around us. Everyone is important and deserves recognition. In the end humility will move us to recognize our faults before God and to ask for His mercy.
Monday, March 5, 2012
Monday of the Second Week in Lent
(Daniel 9:4b-10; Luke 6:36-38)
Saint Theresa of Avila, the sixteenth century mystic, reformer of the Carmelite Order and author of several books, was an overachiever if there ever was one. Yet far from relying on her accomplishments as a calling card in heaven, she said that when she arrived at judgment she would throw herself at the feet of the Most High and beg for mercy. As both Scripture readings attest today, God is indulgent. Mercy is His most prominent pose toward His people.
Daniel recognizes that his compatriots have sinned and stand in need of God’s mercy. Jesus exhorts his followers that they must show mercy because it epitomizes the love of God, the Father. This means that they are to be understanding of others’ faults and generous in forgiving them. Shakespeare sums up Jesus’ instruction on mercy well, “…earthly power doth then show likest God’s when mercy tempers justice.”
We have difficulty showing mercy to others because we feel unsure of God’s love. For whatever reason, we sense that as we are no one can really love us. To compensate for this inadequacy we prefer to be cruel, dismissive or sarcastic to others rather than compassionate. But God’s love is the core principle of the Judeo-Christian tradition, and mercy toward others is a primary way to respond to this gracious initiative.
(Daniel 9:4b-10; Luke 6:36-38)
Saint Theresa of Avila, the sixteenth century mystic, reformer of the Carmelite Order and author of several books, was an overachiever if there ever was one. Yet far from relying on her accomplishments as a calling card in heaven, she said that when she arrived at judgment she would throw herself at the feet of the Most High and beg for mercy. As both Scripture readings attest today, God is indulgent. Mercy is His most prominent pose toward His people.
Daniel recognizes that his compatriots have sinned and stand in need of God’s mercy. Jesus exhorts his followers that they must show mercy because it epitomizes the love of God, the Father. This means that they are to be understanding of others’ faults and generous in forgiving them. Shakespeare sums up Jesus’ instruction on mercy well, “…earthly power doth then show likest God’s when mercy tempers justice.”
We have difficulty showing mercy to others because we feel unsure of God’s love. For whatever reason, we sense that as we are no one can really love us. To compensate for this inadequacy we prefer to be cruel, dismissive or sarcastic to others rather than compassionate. But God’s love is the core principle of the Judeo-Christian tradition, and mercy toward others is a primary way to respond to this gracious initiative.
Friday, March 2, 2012
Friday of the First Week in Lent
(Ezekiel 18:21-28; Matthew 5:20-26)
At first God’s judgment in the passage from Ezekiel seems unfair. Where is justice if one person transgresses the law every the day of her life, makes a death bed confession, and then leaves the world in peace while another always tries to do what is right, clicks the wrong Internet file, and then has a heart attack while viewing pornography? But such scenarios defy human experience. People who habitually sin find self-justifying reasons for their offenses and do not readily stop. A liar, for example, likely takes such pleasure in deceit that foregoing it requires considerable effort.
On the other hand, the righteous person has developed virtue which makes violating the principles by which she lives unthinkable. Such a person hardly “slips up” but will do wrong only after a conscious change of heart. For example, people who attend Mass every Sunday will usually find a church when they are on the road unless their reason all along has been to be seen by others.
The “scribes and the Pharisees” are the ones in Matthew’s gospel whom Jesus criticizes for doing good for show and harboring pride in their hearts. Because he dispenses the Holy Spirit to his disciples, Jesus expects better behavior from us. Indeed, the Spirit moves us to develop virtue by prompting us to do what is right despite the difficulty involved. Once virtue is established, we do not have to worry about slipping up before we die. Performing righteous acts will then be as normal as breathing.
(Ezekiel 18:21-28; Matthew 5:20-26)
At first God’s judgment in the passage from Ezekiel seems unfair. Where is justice if one person transgresses the law every the day of her life, makes a death bed confession, and then leaves the world in peace while another always tries to do what is right, clicks the wrong Internet file, and then has a heart attack while viewing pornography? But such scenarios defy human experience. People who habitually sin find self-justifying reasons for their offenses and do not readily stop. A liar, for example, likely takes such pleasure in deceit that foregoing it requires considerable effort.
On the other hand, the righteous person has developed virtue which makes violating the principles by which she lives unthinkable. Such a person hardly “slips up” but will do wrong only after a conscious change of heart. For example, people who attend Mass every Sunday will usually find a church when they are on the road unless their reason all along has been to be seen by others.
The “scribes and the Pharisees” are the ones in Matthew’s gospel whom Jesus criticizes for doing good for show and harboring pride in their hearts. Because he dispenses the Holy Spirit to his disciples, Jesus expects better behavior from us. Indeed, the Spirit moves us to develop virtue by prompting us to do what is right despite the difficulty involved. Once virtue is established, we do not have to worry about slipping up before we die. Performing righteous acts will then be as normal as breathing.
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