Friday, March 27, 2026

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

Today’s gospel looks forward to next Friday when the Passion of the Lord will be commemorated.  Its action takes place on the Feast of the Dedication, known as Hanukkah today.  The Jews are celebrating the rededication of the Temple altar that was defiled in Antiochus Epiphanes’ effort to crush Jewish culture. As grievous a crime as that was, John the Evangelist sees the Jews attempting an even more serious offense in trying to kill Jesus.

The Jews harass Jesus because he has called himself the “’Son of God.’”  They rightly conclude that making such a claim Jesus is equating himself to God.  Jesus defends himself by observing that Scripture itself calls “’gods’” some who have received the word of God.  He claims an even greater right to the title because he is the word made flesh whom the Father has sent.  Jesus’ argument only infuriates the Jews more.  He must leave Jerusalem and Israel until the moment comes for his sacrifice.

 Although we await the annual celebration of Jesus’ paschal mystery, we celebrate the same event in the Eucharist today and every day. In the Eucharist the altar replaces the cross as the locus of Jesus’ perfect sacrifice.  Our sins are forgiven, and we receive a foretaste of eternal life.  We do not need any church structure, much less the Jewish Temple, to realize these benefits.  All that is necessary are bread and wine, the words and actions of a priest, and our faith.

Friday, March 22, 2024

 Friday of the Fifth Week in Lent

 (Jeremiah 20:10-13; John 10:31-42)               

A television drama many years ago told the story of two angels – a good one and a bad one.  In the drama they were known as Mr. White and Mr. Black.  The people of the place where the two angels came could not distinguish who was the good angel.  So they concocted a test to tell which of the angels was the good one by having them sit down and stare at each other.  The angel who first turned away his face would be considered the inferior, and thus bad, angel.  The staring match went on for hours with neither angel flinching.  Then a small child slipped away from her mother and was going to enter into the electric gaze of the two angels.  Mr. Black suddenly got up to save the child from destruction.  Mr. White was declared to be the good angel until someone objected.  “Wasn’t really Mr. Black the good angel,” the person reasoned, “for saving the child from electrocution?”  Of course, he was, and Mr. Black became the hero whom the people followed. 

In today’s gospel Jesus similarly asks to be judged not by the people’s prejudices but by his works.  Has he not healed the sick and judged justly?  Isn’t he worthy of being called “the Son of God”?  Of course, he is. 

And so are we worthy when we regularly assist the needy.  We cannot consider ourselves sons or daughters in the same sense as Jesus, the only begotten Son of God.  We are born into a sinful condition and sometimes falter in our good efforts.  Nevertheless, through the sacraments especially of Baptism, Eucharist, and Penance we are made adopted children of God and heirs of eternal life.

 

Friday, March 31, 2023

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

John completed his gospel at Christians at the end of the first century.  Christians then would necessarily read it somewhat differently than it is read today.  When they read that the Jews were ready to kill Jesus for blaspheming, they would have considered the judgment ironic.  They would have seen the Jews as sacrilegious for trying to kill Jesus.

Likewise, Christians then would have recognized that what Jesus attributes to himself in the passage might be said of them.  Jesus shows the Jews that he is God in two ways.  First, by referring to the psalm (not actually to the Law) which calls people “gods.” Then he recalls the mighty signs of his divinity that he has worked.  By loving their neighbors early Christians performed analogous deeds.

Many in our time do not want to consider themselves “like God”. That is, they do not want to be considered loving and good.  Rather they want to be “cool.”  That is, they want to be singled out for excellence.  We must move contrary to this flow like the fish that break ranks at the opening of an episode of “The Chosen.”  It’s all right.  We know that in being Godlike we do the best for everyone now and are brought closer to Jesus.

Friday, March 26, 2021

 Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

In the gospel of John, there is no trial of Jesus before the Jewish Sanhedrin.  As a placeholder in the four-part schema of the Passion, John has an interrogation by the High Priest Annas.  Actually, the fourth gospel describes Jesus being tried by the Jews throughout his ministry.  Today’s gospel provides an instance.

As in the Jewish trial in the other gospels, the Jews ask Jesus if he is the Messiah.  Jesus has called himself the “Son of God,” which the Jews hear as blasphemous.  They are ready to execute him by stoning – the penalty for blasphemy in their Law.  Because the “hour” for his supreme sacrifice has not yet come, Jesus escapes their attempt on his life.

As the teacher is tried so will his disciples be.  We can expect to be tried as followers of Jesus.  People will observe whether we practice what we profess.  Are we always chaste in our words and actions?  We should be as true believers in Jesus. 

Friday, April 3, 2020

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

Robert Frost observed the nature of animals as well as human nature.  He deeply mistrusted identifying the former with the latter.  In his poem “The White-tailed Hornet” he writes:

…“As long on earth

As our comparisons were stoutly upward

With gods and angels, we were men at least,

But little lower than the gods and angels.”

But once comparisons were yielded downward,

Once we began to see our images

Reflected in the mud and even dust,

'Twas disillusion upon disillusion.

We were lost piecemeal to the animals,

Like people thrown out to delay the wolves…”

Frost’s words here approximate what Jesus says in today’s gospel.

Jesus is defending his claim to be God’s Son by reminding his detractors of Scripture.  He quotes the psalms to show that humans may rise to a divine level.  His divinity, however, comes by reason of eternal generation.  Ours, in fact, comes by rebirth in his image.  In spite of his efforts, the people continue to harass Jesus for the claim. 

Many dismiss Jesus today for the same reason.  They may see him as enlightened as when he speaks of neighborly love.  But they have no use for a supernatural being who gives determinative mandates to order society.  We should take note of this trend to reduce Jesus to a few non-threatening remarks on love.  More importantly, we should try to present coherently the fullness of his teaching.

Friday, April 12, 2019

Friday of the Fifth Week in Lent

(Jeremiah 20:10-13; John 10:31-42)

                   

A television drama many years ago featured two angels – a good one and a bad one.  In the drama they were known as Mr. White and Mr. Black.  The people of the place where the two angels came could not distinguish who was the good angel.  So they concocted a test to tell which of the angels was the good one by having them sit down and stare at each other.  The angel who first turned away his face would be considered the inferior, and thus bad, angel.  The staring match went on for hours with neither angels flinching.  Then a small child slipped away from her mother and was going to enter into the electric gaze of the two angels.  Mr. Black suddenly got up to save the child from destruction.  Mr. White was declared to be the good angel until someone objected.  “Wasn’t really Mr. Black the good angel,” the person reasoned, “for saving the child from electrocution?”  Of course, he was, and Mr. Black became the hero whom the people followed. 

In today’s gospel Jesus similarly asks to be judged not by the people’s prejudices but by his works.  Has he not healed the sick and judged justly?  Isn’t he worthy of being called “the Son of God”?  Of course, he is.

And so are we worthy when we regularly assist the needy and help the poor.  We cannot consider ourselves sons or daughters as Jesus is the only begotten Son of God.  We are born into a sinful condition and sometimes falter in our good efforts.  Nevertheless, through the sacraments especially of Baptism, Eucharist, and Penance we are only made like Jesus.

Friday, April 7, 2017

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

Today’s gospel looks forward to next Friday when the Passion of the Lord will be celebrated.  The action takes place on the Feast of the Dedication, known as Hanukkah today.  The Jews are celebrating the rededication of the temple altar that was defiled during the despotic reign of Antiochus Epiphanes.  In the vision of John the Evangelist the Jews do not realize that they are committing a more serious crime in trying to kill Jesus.

The Jews pursue Jesus because he has called himself the “’Son of God.’”  They rightly conclude that making such a claim Jesus is equating himself to God.  Jesus defends himself by observing that Scripture itself calls some people “’gods.’”  He says that he has even more right to the title because God has consecrated him and sent him into the world.  Being consecrated or dedicated like the temple altar, Jesus’ body becomes the place of true sacrifice when he dies on the cross.

Although we anxiously await now the annual commemoration of Jesus’ paschal sacrifice, we celebrate the same sacrifice today.  In every Eucharist Jesus’ body becomes the locus of the perfect sacrifice where our sins are forgiven and we receive the blessing of eternal life.  We do not need any church structure, much less the Jewish temple, to realize these benefits.  All that is necessary are bread and wine, the words and actions of a priest, and our faith.

Friday, March 18, 2016

Friday of the Fifth Week in Lent

(Jeremiah 20:10-13; John 10:31-42)

Among the gestures made in church we bow to the altar.  Some perhaps think that they are reverencing the tabernacle which is often placed behind the altar.  But the altar itself is a symbol of Jesus.  We bow to him.  The gospel today indicates the association.

The setting is the Jewish feast of the dedication of the Temple altar.  Jesus came to Jerusalem to celebrate.  His cure of the man born blind created a controversy among the Jews.  Now he is being besieged.  He is to say whether or not he is the Messiah. He tells the Jews that God has consecrated him just as He consecrated the Temple altar.  In fact, he implies, he will replace the temple altar as the locus of true worship. 

We see the fulfillment of Jesus’ prophecy in the crucifixion. On the cross Jesus offers himself as the perfect sacrifice which redeems humanity.  It makes up not only for our individual sins but also for the multiplication of guilt oppressing humanity.  As we enter Holy Week, we want to contemplate the meaning both of Jesus’ sacrifice and of our following him.

Friday, March 27, 2015

Friday of the Fifth Week in Lent

(Jeremiah 20:10-13; John 10:31-42)

Among the gestures made in church we bow to the altar.  Some perhaps think that they are reverencing the tabernacle which is often placed behind the altar.  But the altar itself is a symbol of Jesus.  We bow to him.  The gospel today indicates the association.

The setting is the Jewish feast of the dedication of the temple altar.  Jesus has come to Jerusalem to celebrate.  In the ensuing discussion with the Jews, he says that God has consecrated him as well.  In fact, he will replace the temple altar as the locus of true worship.  His crucifixion becomes the only perfect sacrifice which redeems humanity.  It atones not just of individual sins but the multiplication of guilt through the ages.

The Jews understandably have difficulty accepting Jesus’ claims.  We, however, have the benefit of numerous testimonies to his resurrection from his apostles and from saints throughout the ages.  Following in their way, we find that in joining him we have not given up our freedom but are actually freed from the attractions that undermine our desire for eternal life.

Friday, April 11, 2014

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

The woman feels forlorn.  Having taken care of her grandson as an infant, she has a very special affection for him. But her daughter-in-law and son seem to deprive her of opportunities to see him.  Her daughter-in-law even avoids speaking to her.  Perhaps the isolation she feels is not of the magnitude of Jeremiah’s in the first reading today or of Jesus’ in the gospel, but certainly many of us know the distress it creates. In turn, these feelings from being excluded in different situations help us to understand what the Scriptures point to today.

The gospel portrays the debate between Jesus and the Jews of his time.  It also reflects the situation between Christians and Jews in late first century Palestine.  The Jews could no longer tolerate Christians claiming the Sonship of Jesus in their synagogues.  Their religion had been devastated by the Roman razing of their Temple.  As humans tend to do when in distress, these Jews reassessed who they were and what they believed.  They concluded that there was no place among them for adherents to belief in Jesus as Lord.  As they were in the majority at that place and time, the Christians had to go. Like Jesus in today's gospel, the latter withdrew to other places to find their future.

When we find ourselves misunderstood, isolated, and even, perhaps, our good names attacked, we may find a resolution to the distress in doing what Jesus does here.  We need to examine our words and works to test whether we are acting in accord with God's will.  If we find ourselves innocent of wrong-doing, then we can take consolation in assuming the posture of Jesus who suffered after doing what is right.

Friday, March 22, 2013

Friday of the Fifth Week in Lent

(Jeremiah 20:10-13; John 10:31-42)

Among the gestures made in church we bow to the altar.  Some perhaps think that they are reverencing the tabernacle which is often placed behind the altar.  But the altar itself is a symbol of Jesus.  We bow to him.  The gospel today indicates the association.

The setting is the Jewish feast of the dedication of the temple altar.  Jesus has come to Jerusalem to celebrate.  In the ensuing discussion with the Jews, he says that God has consecrated him as well.  In fact, he will replace the temple altar as the locus of true worship.  His crucifixion becomes the only perfect sacrifice which redeems humanity.  It atones not just of individual sins but the multiplication of guilt through the ages.

The Jews understandably have difficulty accepting Jesus’ claims.  We, however, have the benefit of the testimony of his resurrection from his apostles and from saints throughout the ages who have dedicated their lives to him.  Following in their way we find that in joining him we do not give up our freedom but are freed from the attractions that undermine our desire for eternal life.

Friday, April 15, 2011

Friday of the Fifth Week in Ordinary Time

(Jeremiah 20:10-13; John 10:31-42)

Cell telephone numbers may help us understand the prohibition of blasphemy mentioned in the gospel today. If you know your boss’s cell number, you are not likely to use it without good reason. Nor would you share it with everyone who may ask you for it. God’s name -- certainly in the ancient world and still so today -- serves a purpose similar purpose. It invokes God’s immediate presence. Blasphemy, the flagrant use of God’s name, includes more than making light of it. Taking a false oath incurs the charge of blasphemy as does prophesying without due authorization and arrogating to oneself the place of God.

In the gospel the Jews accuse Jesus of blasphemy for calling himself the “Son of God.” The incident takes place outside evidently near an open field where the Jews can find rocks to stone Jesus for the well-attested Old Testament crime. Nevertheless, we must understand the charge as more serious than that of a few zealous thugs taking the execution of the Law into their own hands. John’s gospel lacks a trial of Jesus before the Sanhedrin (ruling council) of the Jews. Especially the Gospels of Matthew and Mark show Jesus in this much formal setting responding to the same charge. If Jesus were not the person he claims to be, he would justly be found guilty of a very serious crime.

When we pray “hallowed be thy name,” we give testimony to the seriousness of blasphemy. For good reason, we do not penalize everyone today who curses, takes a false oath, or acts as if s/he were God Almighty. Yet we must take care not to betray the reverence we have for God’s name and for Jesus’ by blaspheming ourselves or by allowing tolerance for such barbarity to melt into acceptance.

Friday, March 26, 2010

Friday of the Fifth Week in Ordinary Time

(Jeremiah 2010-13; John 10:31-42)

Very recently the Catholic Church in Germany has been rocked by a clerical abuse scandal. Over one hundred victims have come forth claiming that they were sexually molested by priests. As the president of the German episcopal conference, Archbishop Robert Zollitsch, admitted, sexual abuse is a heinous crime. It is especially outrageous within the ranks of the Catholic Church because she preaches restraint of passions and because priests take a public vow of celibacy.

In today’s gospel Jesus provides the basis for our redoubled effort to avoid scandal. He tells his persecutors that they are to believe because of the works that he performs. Because all Christians are part of Christ’s body, Jesus implies here that we also are to draw non-Christians to belief by our actions.

The Church bows its head in shame for all the sexual abuse of children that has come to the surface in recent years. Accordingly, Archbishop Zollitsch apologized to all the victims. However, the Church hopes that objective reviewers will not lose confidence in her divine commission. Over the years and still today the Church has given a tremendous testimony to charity. She has raised no doubt tens of millions of children in orphanages, educated probably hundreds of millions in her schools, provided spiritual guidance to billions of people through her preaching, and administered divine assistance to similar numbers in the sacraments. Normal human frailty can account for the abuse, which nevertheless must not be tolerated. Can anything but God’s own authorization be attributed to this record of accomplishment?

Homilette for Friday, April 3, 2009

Friday of the Fifth Week in Ordinary Time

(Jeremiah 20:10-13; John 10:31-42)

People whose memories extend to the years before Vatican II’s liturgical reforms may remember a gospel passage very similar to today’s being read on the Fifth Sunday of Lent. That Sunday was called “Passion Sunday,” and the remaining time in Lent, “Passiontide.” On that day crucifixes and other images in Catholic churches were covered with purple cloth because the gospel proclaimed that Jesus went into hiding when the Jews sought to kill him (see yesterday’s gospel passage).

Presently, the Holy See leaves the covering of sacred images during the last part of Lent to national Episcopal Conferences. Although American bishops have decided not to mandate it, individual parishes may do so. The reason for veiling the images today would be less a reference in the gospel to hiding and more the solemnity of the season. Veiling would aid the faithful in focusing their thoughts on the suffering Christ endured for their salvation.

Today’s gospel indicates that his suffering was not random or arbitrary. Rather, as John’s gospel intimates from its beginning, it conforms to God’s plan made before time. Earlier in the gospel Jesus says, ANo one takes (my life) from me...I have the power to lay it down, and power to take it up again@ (10:18). Here we see the prophecy fulfilled. The Jews cannot kill Jesus at will. He will die when he is ready when, as he says in another place, he calls all people to himself. We who recognize him as God’s son and ourselves as accomplices in his death can only marvel and give thanks that we are included in God’s gracious plan for salvation.

Homilette for March 14, 2008

Friday of the Fifth Week of Lent

(John 10:31-42)

Reading the Passion according to Matthew on Palm Sunday and the Passion according to John on Good Friday, we will notice several differences between the two narratives. Most striking will be the way Jesus dies. In John he calmly bows his head and says, “It is finished.” In Matthew, after crying out almost desperately, “My God, my God, why have you abandoned me?” Jesus shrieks again and gives up his spirit.

A subtler difference between the two is the way the so-called Jewish trial of Jesus in John’s gospel is truncated. The narrative pictures only Annas, a former high priest, and some temple guards with Jesus. No one presents testimony regarding Jesus although Annas is said to question him. Matthew’s account, by contrast, pictures a crowded room of Jewish leaders along with the sitting high priest Caiaphas judging Jesus. Two evidently false witnesses accuse Jesus of threatening to destroy the Temple, and Caiaphas directly asks Jesus if he is the son of God. How might we explain these discrepancies?

Since we have no transcripts of the proceedings, we cannot say what exactly took place at the proceeding. However, we can note a few things that will aid our appreciation of the gospel traditions. On reason John’s account does not speak of normal trial procedures if that throughout the gospel Jews come forward with similar accusations and questions that we find in Matthew’s proceeding before the Jewish council. In today’s gospel passage, for example, the Jews accuse Jesus of making himself to be God. Also to be noted today is Jesus’ testimony that the Father has consecrated him as if he were a temple. This statement relates to his famous prediction that when the Jews destroy “this temple,” meaning his body, in three days he would raise it up (cf. John 2:19) – the crux of the charge that Jesus threatens to destroy the temple in Matthew’s Jewish trial. Thus, we see that both gospels attest to the same basic accusations against Jesus although at different times and in different ways.

The breadth of meaning offered by Jesus’ passion and death exceeds our ability to understand the events. Yet we may appreciate them more by attentively listening to the gospel readings on Palm Sunday and Good Friday. We will notice certain similarities and subtle differences. The similarities assure us that our belief in the events’ power to save has solid foundation. The differences indicate the manifold ways that salvation touches us.