Good Friday of the Lord’s Passion
(John 18:1-19:42)
During Holy Week we always hear the story of Jesus’ passion and death twice. On Palm Sunday we listen to the passion according to Matthew, Mark or Luke depending on the year. Last Sunday, of course, we heard Matthew’s passion account. Today, Good Friday, we always hear the passion according to John. If we listen carefully, we will realize that the passion accounts read Palm Sunday and Good Friday have very different tones. They have many of the same elements, for sure, but they present Jesus’ suffering in very different perspectives. Let us take a close look at a few of the differences from Matthew’s and John’s passion accounts to see what they are saying to us.
In Matthew’s passion account Jesus is somewhat anxious in the garden of Getsemaní. He actually prays to God lying on the ground that his Father deliver him from the trial that is coming. In John, on the other hand, Roman soldiers lie in the ground as they face Jesus. They are powerless before the great “I AM” that Jesus uses to identify himself.
We all remember how Simon of Cyrene helps Jesus carry his cross. In Matthew’s gospel Jesus is so weary from the scourging and abuse that he can barely get himself to Calvary. John’s gospel, however, makes no mention of Simon. Rather, it states that Jesus carries the cross himself. Jesus said earlier in this gospel, “I have the power to lay (my life) down, and power to take it up again” (10:18). Here he demonstrates that power.
Once again Matthew and John describe the crucifixion in very different ways. In John darkness does not cover the earth as in Matthew. Jesus, after all, is the light of the world; where he is, lightness reigns. Jesus’ last words in either account differ significantly. In Matthew, of course, we hear the anguished cry, “My God, my God, why have you forsaken me?” In John Jesus can calmly say at the end, “It is finished.” He has accomplished what his Father commissioned him to do and may now return to Him.
Sometimes we become unsettled when we hear of differences in the gospels like the ones we just reviewed. We ask, what really happened when Jesus died? This question, however, is not likely what the evangelists had first in mind when they wrote their accounts. Rather, weaving together the stories they heard of Jesus’ death a generation or two earlier, they composed their accounts to testify to the faith of their distinct faith communities in Jesus. Their different perspectives help us at different moments in our lives. Sometimes we feel quite alone in our suffering. Then we can turn to Jesus on the cross in Matthew’s passion account, crying out, “My God, My God, why have you forsaken me?” and feel assured that he knows our situation. Sometimes, however, we confidently face the trials life hurls at us. Then, in the solidarity of faith we look to the triumphant Jesus on the cross in the John’s passion. The different passion accounts show us that Jesus is always there for us no matter our need. We can always turn to him, the light of the world, to clear up any difficulty.
Homily for March 20, 2008
Holy Thursday, Mass of the Lord’s Supper
(I Corinthians 11:23-26; John 13:1-15)
Lent begins in the dead of winter. But the word does not mean “winter.” It means “springtime.” Lent takes us from winter to springtime, from slavishness to self-control, from and selfishness to consideration of others. Some say that we shouldn’t give up anything for Lent but concentrate our efforts on charitable works. But we need to do both -- deprive ourselves of comforts and attend to others’ needs -- so that we might become more sensitive human beings.
On Holy Thursday we receive a similar dual mandate. In the second reading, St. Paul’s tells us how Jesus instituted the Eucharist on the night before he died. He took bread and wine, gave thanks for both, said, “This is my body…This cup is the new covenant of my blood. Do this…in remembrance of me.” Because of Jesus’ command here we celebrate mass together this evening and every day with exception of tomorrow, Good Friday.
The washing of feet is the second of Jesus’ Holy Thursday commands. Interestingly, the foot-washing tradition appears only in the Gospel of John where Jesus does not offer bread and wine on the night before he dies. Does this gospel ignore the Eucharist? Not at all. Only John gives the “Eucharistic discourse,” Jesus’ longest reflection on eating his body and drinking his blood. We all remember its words: “Whoever eats my flesh and drinks my blood has eternal life...”
At the last Supper in the Gospel of John instead of taking the bread, Jesus takes a towel and ties it around his waist. Instead of pouring wine in a cup, he pours water into a basin and begins to wash his disciples’ feet. Then he tells them something much like, “Do this in remembrance of me.” He says, “…as I have done for you, you should do for each other.” Of course, Jesus does not mean that one day a year the priest at mass should wash a few parishioners’ feet. Or even that all of us wash each other’s feet everyday. No, he means that we should serve one another.
How do we do that? Workers should do the best job possible for the sake of the company as well as clients. Employers should try to provide health care benefits and other essentials for human dignity. Retired people should not think of time as exclusively their own but dedicate some of it to God and neighbor. Parents should take care in providing the right mix of soft and tough love so that your children grow into caring and conscientious persons. Children should do their chores and study before watching television.
We’ve all heard the slogan, “You are what you eat.” It reminds us to limit our intake of calories and fats. But we Catholics take the slogan a giant step forward. When we eat the flesh of Christ and drink his blood, we have his life within us. This life moves us from slavishness and selfishness to self-control and consideration of others. It enables us to fulfill Christ’s command to serve one another. It gives us eternal life.
(I Corinthians 11:23-26; John 13:1-15)
Lent begins in the dead of winter. But the word does not mean “winter.” It means “springtime.” Lent takes us from winter to springtime, from slavishness to self-control, from and selfishness to consideration of others. Some say that we shouldn’t give up anything for Lent but concentrate our efforts on charitable works. But we need to do both -- deprive ourselves of comforts and attend to others’ needs -- so that we might become more sensitive human beings.
On Holy Thursday we receive a similar dual mandate. In the second reading, St. Paul’s tells us how Jesus instituted the Eucharist on the night before he died. He took bread and wine, gave thanks for both, said, “This is my body…This cup is the new covenant of my blood. Do this…in remembrance of me.” Because of Jesus’ command here we celebrate mass together this evening and every day with exception of tomorrow, Good Friday.
The washing of feet is the second of Jesus’ Holy Thursday commands. Interestingly, the foot-washing tradition appears only in the Gospel of John where Jesus does not offer bread and wine on the night before he dies. Does this gospel ignore the Eucharist? Not at all. Only John gives the “Eucharistic discourse,” Jesus’ longest reflection on eating his body and drinking his blood. We all remember its words: “Whoever eats my flesh and drinks my blood has eternal life...”
At the last Supper in the Gospel of John instead of taking the bread, Jesus takes a towel and ties it around his waist. Instead of pouring wine in a cup, he pours water into a basin and begins to wash his disciples’ feet. Then he tells them something much like, “Do this in remembrance of me.” He says, “…as I have done for you, you should do for each other.” Of course, Jesus does not mean that one day a year the priest at mass should wash a few parishioners’ feet. Or even that all of us wash each other’s feet everyday. No, he means that we should serve one another.
How do we do that? Workers should do the best job possible for the sake of the company as well as clients. Employers should try to provide health care benefits and other essentials for human dignity. Retired people should not think of time as exclusively their own but dedicate some of it to God and neighbor. Parents should take care in providing the right mix of soft and tough love so that your children grow into caring and conscientious persons. Children should do their chores and study before watching television.
We’ve all heard the slogan, “You are what you eat.” It reminds us to limit our intake of calories and fats. But we Catholics take the slogan a giant step forward. When we eat the flesh of Christ and drink his blood, we have his life within us. This life moves us from slavishness and selfishness to self-control and consideration of others. It enables us to fulfill Christ’s command to serve one another. It gives us eternal life.
Homilette for March 19, 2008
Wednesday of Holy Week
(Isaiah 50:4-9a)
Often enough Christians meditate only on the gospel reading at Mass showing little interest in the readings from other parts of the Bible. Of course, this is like running with blinders. The non-gospel books of the Bible provide privileged sources of understanding the accounts of Jesus’ life, death, and resurrection.
Few passages of Scripture give better context for appreciating Jesus passion than the four so-called Servant Songs which we read on Monday, Tuesday, today Wednesday, and Friday of Holy Week. These passages are taken from the work of an unnamed prophet who is called “Second Isaiah” because his writings are attached to those of the great prophet of Judah. Second Isaiah lived in Babylon with other exiled Jews. He recognized his call from God to preach to the people about the wonderful deliverance God was about to work on their behalf. Second Isaiah’s writings comprise much of the middle part of the Book of the Prophet Isaiah. They appear to be autobiographical telling how the prophet has suffered on behalf of the people.
But what Second Isaiah says about his own trials we can apply, with greater relevance, to Jesus. In today’s Servant Song, for example, we remember how Jesus communicates with God in prayer, how both Jews and Gentiles beat and spit upon him during his trials, and how God vindicates him when the persecution ends in his death. The Servant Songs announce a completely new form of messianism. No longer is the Messiah a sword-wielding conqueror of armies. Rather, he defeats evil by patiently taking upon himself the sins of others. We certainly understand Jesus in this way.
(Isaiah 50:4-9a)
Often enough Christians meditate only on the gospel reading at Mass showing little interest in the readings from other parts of the Bible. Of course, this is like running with blinders. The non-gospel books of the Bible provide privileged sources of understanding the accounts of Jesus’ life, death, and resurrection.
Few passages of Scripture give better context for appreciating Jesus passion than the four so-called Servant Songs which we read on Monday, Tuesday, today Wednesday, and Friday of Holy Week. These passages are taken from the work of an unnamed prophet who is called “Second Isaiah” because his writings are attached to those of the great prophet of Judah. Second Isaiah lived in Babylon with other exiled Jews. He recognized his call from God to preach to the people about the wonderful deliverance God was about to work on their behalf. Second Isaiah’s writings comprise much of the middle part of the Book of the Prophet Isaiah. They appear to be autobiographical telling how the prophet has suffered on behalf of the people.
But what Second Isaiah says about his own trials we can apply, with greater relevance, to Jesus. In today’s Servant Song, for example, we remember how Jesus communicates with God in prayer, how both Jews and Gentiles beat and spit upon him during his trials, and how God vindicates him when the persecution ends in his death. The Servant Songs announce a completely new form of messianism. No longer is the Messiah a sword-wielding conqueror of armies. Rather, he defeats evil by patiently taking upon himself the sins of others. We certainly understand Jesus in this way.
Homilette for March 18, 2008
Tuesday of Holy Week
(John 12:21-33; 36-38)
The gospel today invites us to compare and contrast Judas’ betrayal and Peter’s denial of Jesus. We may have heard preachers say that the two offenses amount to the same sin of infidelity. That opinion, however, is wrong-headed. It would be like equating setting on fire a home and not calling the fire department when we see the blazes. Others may condemn Judas’ treachery of handing Christ over to his enemies but dismiss Peter’s failure to stand up for Christ out of fear. This way of thinking is also misguided. Both deeds are despicable although Judas’ is more serious than Peter’s.
In explaining Judas’ treason, the passage says, “Satan entered him.” This does not mean that Judas betrays Jesus because he is possessed by the devil. No, there is full responsibility here. A bit later, when Judas leaves the supper, the passage ominously adds, “...it was night.” This reference is not to give the time of day but to indicate that Judas chooses darkness to the light of Christ. Earlier in the gospel Jesus tells Nicodemus that some people choose darkness to light (3:19). Here Judas deliberately makes the same choice. We should realize that we too are susceptible to it.
Sometimes we look for ways to excuse ourselves of sin. A young man may say that peer pressure forced him to drink too much. A young woman may attribute her abortion to fear of her parents’ chastisements if she came home pregnant. These kinds of circumstances certainly have a bearing on one’s action, but they seldom are so extreme that they excuse wrong-doing. We must develop virtue by always striving to do what is right amidst the varied circumstances of life. Conversely, we must not act like Peter who fails to support Jesus although he knows better.
(John 12:21-33; 36-38)
The gospel today invites us to compare and contrast Judas’ betrayal and Peter’s denial of Jesus. We may have heard preachers say that the two offenses amount to the same sin of infidelity. That opinion, however, is wrong-headed. It would be like equating setting on fire a home and not calling the fire department when we see the blazes. Others may condemn Judas’ treachery of handing Christ over to his enemies but dismiss Peter’s failure to stand up for Christ out of fear. This way of thinking is also misguided. Both deeds are despicable although Judas’ is more serious than Peter’s.
In explaining Judas’ treason, the passage says, “Satan entered him.” This does not mean that Judas betrays Jesus because he is possessed by the devil. No, there is full responsibility here. A bit later, when Judas leaves the supper, the passage ominously adds, “...it was night.” This reference is not to give the time of day but to indicate that Judas chooses darkness to the light of Christ. Earlier in the gospel Jesus tells Nicodemus that some people choose darkness to light (3:19). Here Judas deliberately makes the same choice. We should realize that we too are susceptible to it.
Sometimes we look for ways to excuse ourselves of sin. A young man may say that peer pressure forced him to drink too much. A young woman may attribute her abortion to fear of her parents’ chastisements if she came home pregnant. These kinds of circumstances certainly have a bearing on one’s action, but they seldom are so extreme that they excuse wrong-doing. We must develop virtue by always striving to do what is right amidst the varied circumstances of life. Conversely, we must not act like Peter who fails to support Jesus although he knows better.
homilette for March 17, 2008
Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
Pope John Paul II has been called the person most seen in all of history. Although, of course, there are no official statistics, the statement can hardly be doubted. In many of his one hundred and four apostolic journeys outside Italy, he appeared before millions of people. It is hard to imagine anyone – even emperors or athletes -- having larger audiences.
The costs of the pope’s travels often provoked criticism. He did not stay at Ritz-Carlton hotels, but necessary security measures entailed the spending of millions of dollars to accommodate a papal visit. When he visited poor countries like Kenya or Timor, people wondered -- as Judas does in the gospel today -- whether the money should not have been spent in direct relief of the poor.
Surely, however, such criticisms are myopic. The pope did much more for the poor on his travels than possibly could have been accomplished if all the expenses were summed together and the money paid to Catholic Relief Services. Everywhere John Paul II went, he preached care for the poor. His gracious presence to many indigent people lifted their minds and hearts beyond the squalor of their daily lives. The first reading speaks of the Suffering Servant “establish(ing) justice on the earth.” In imitation of Jesus, John Paul’s apostolic journeys fulfilled this prophecy by calling rich and poor to solidarity in Christ.
(Isaiah 42:1-7; John 12:1-11)
Pope John Paul II has been called the person most seen in all of history. Although, of course, there are no official statistics, the statement can hardly be doubted. In many of his one hundred and four apostolic journeys outside Italy, he appeared before millions of people. It is hard to imagine anyone – even emperors or athletes -- having larger audiences.
The costs of the pope’s travels often provoked criticism. He did not stay at Ritz-Carlton hotels, but necessary security measures entailed the spending of millions of dollars to accommodate a papal visit. When he visited poor countries like Kenya or Timor, people wondered -- as Judas does in the gospel today -- whether the money should not have been spent in direct relief of the poor.
Surely, however, such criticisms are myopic. The pope did much more for the poor on his travels than possibly could have been accomplished if all the expenses were summed together and the money paid to Catholic Relief Services. Everywhere John Paul II went, he preached care for the poor. His gracious presence to many indigent people lifted their minds and hearts beyond the squalor of their daily lives. The first reading speaks of the Suffering Servant “establish(ing) justice on the earth.” In imitation of Jesus, John Paul’s apostolic journeys fulfilled this prophecy by calling rich and poor to solidarity in Christ.
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