Good Friday of the Lord’s Passion
(Isaiah 52:13-53:12; Hebrews 4:14-16; John 18:1-19:42)
A woman confides that she cherishes her Catholic faith but cannot marry in the Church the man she is living with. His refusal to rid himself of vices has convinced her that he does not care about her very much. An elderly gentleman cannot confide anything because Alzheimer’s has deteriorated his mind. At one time he was a ready conversationalist. Now he sits mumbling his name, mostly passive to every question asked of him.
These two as well as the soldier who pierced Jesus’ side, the eyewitness who testifies to the blood and water flowing from Jesus’ side, and the rest of us “’look upon him whom they have pierced.’” All hopefully see more than a man who has suffered a cruel death and more than a martyr who has given his life in testimony to what he believed. All hopefully recognize the son of God Himself completely innocent of wrong-doing yet suffering in obedience to his Father so that the world may have access to eternal life.
Robert Frost wrote, “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.” When we fix our eyes on Jesus crucified, we keep our comparison upward. As worthy as we may consider ourselves and as good as others may think of us, we know that in truth we are nowhere near as innocent as he. We even have to acknowledge that our sins, like the soldier’s lance, have contributed to his ordeal. Confessing our sinfulness and admitting our complicity, we become beneficiaries of the grace which the blood and water signify. This grace assures the woman that she can do what is necessary to live with integrity. It strengthens the caregivers of the gentleman with Alzheimer’s to respect his human dignity. And it provides us the spiritual strength to bear our own crosses. This grace finally leads all who accept it to eternal life.
Homilette for Wednesday, April 8, 2009
Wednesday of Holy Week
(Isaiah 50:4-9a; Matthew 26:14-25)
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 lives in Babylon with other exiled Jews. He recognizes his call from God to preach to the people about the wonderful deliverance God is going 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.
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 Romans revile him during his court 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.
What Second Isaiah says of the Suffering Servant and what Jesus validates in his own ordeal we Christians should take to heart. We want to make a presumption against the use of force to accomplish our ends because Jesus is non-violent. We also want to sacrifice ourselves for the good of others as Jesus does in the gospels. Such postures will distinguish us from others. Indeed, they will make us a guiding light like Jesus himself which the world will come to acknowledge and, at least in part, to emulate.
(Isaiah 50:4-9a; Matthew 26:14-25)
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 lives in Babylon with other exiled Jews. He recognizes his call from God to preach to the people about the wonderful deliverance God is going 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.
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 Romans revile him during his court 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.
What Second Isaiah says of the Suffering Servant and what Jesus validates in his own ordeal we Christians should take to heart. We want to make a presumption against the use of force to accomplish our ends because Jesus is non-violent. We also want to sacrifice ourselves for the good of others as Jesus does in the gospels. Such postures will distinguish us from others. Indeed, they will make us a guiding light like Jesus himself which the world will come to acknowledge and, at least in part, to emulate.
Homilette for Tuesday, April 7, 2008
Tuesday of Holy Week
(Isaiah 49:1-6; John 12:21-33;36-38)
The gospel today invites us to compare and contrast Judas’ betrayal and Peter’s denial of Jesus. Preachers sometimes say that the two offenses amount to the same sin of infidelity. That opinion, however, seems mistaken. It would be like equating setting a house on fire and failing to call the fire department when we see the blazes. “First, do no harm,” wrote the primordial physician-philosopher Hippocrates.
Preachers may also condemn Judas’ treachery of handing Jesus over to his enemies but dismiss Peter’s failure to stand up for Jesus out of fear. This way of thinking also seems misguided. There is no evidence that Peter suffered clinical anxiety. Indeed, he appears as a head-strong man. Doing good almost always involves some negative factors. Peter’s failure to act righteously when forced to declare himself about Jesus indicates that he considers his losses in standing up for Jesus as greater than his benefits. Although his repeated denials comprise lies, Peter’s principal sin is one of omission.
Nor can Judas’ treason be defended by saying that the devil makes him do it. Although the passage states, “Satan entered him,” a bit later when Judas leaves the supper it adds, “...it was night.” This reference is not to give the time of day but to indicate that Judas deliberately chooses the darkness of evil to the light of Christ. We are wise to consider that we too are susceptible to the same tragic mistake.
(Isaiah 49:1-6; John 12:21-33;36-38)
The gospel today invites us to compare and contrast Judas’ betrayal and Peter’s denial of Jesus. Preachers sometimes say that the two offenses amount to the same sin of infidelity. That opinion, however, seems mistaken. It would be like equating setting a house on fire and failing to call the fire department when we see the blazes. “First, do no harm,” wrote the primordial physician-philosopher Hippocrates.
Preachers may also condemn Judas’ treachery of handing Jesus over to his enemies but dismiss Peter’s failure to stand up for Jesus out of fear. This way of thinking also seems misguided. There is no evidence that Peter suffered clinical anxiety. Indeed, he appears as a head-strong man. Doing good almost always involves some negative factors. Peter’s failure to act righteously when forced to declare himself about Jesus indicates that he considers his losses in standing up for Jesus as greater than his benefits. Although his repeated denials comprise lies, Peter’s principal sin is one of omission.
Nor can Judas’ treason be defended by saying that the devil makes him do it. Although the passage states, “Satan entered him,” a bit later when Judas leaves the supper it adds, “...it was night.” This reference is not to give the time of day but to indicate that Judas deliberately chooses the darkness of evil to the light of Christ. We are wise to consider that we too are susceptible to the same tragic mistake.
Homilette for Monday, April 6, 2009
Monday of Holy Week
(Isaiah 42:1-7; John 12:1-7)
Humans may attack one another more mercilessly than wolves stalking sheep. They also may care for others with the tenderness of a bird mouth-feeding her chick. Horror stories of boy soldiers in Africa testify to the first assertion. Mother Teresa’s Missionaries of Charity provide evidence of selfless love for the most miserable of people. In the gospel today we see both the worst and the best of humanity. Jesus is the touchstone which reveals a person’s soul.
Although Mary has reason to be grateful to Jesus, she expresses her love for him extravagantly. Because Jesus has brought her brother back to life, Mary pours expensive perfume over his feet. She intuitively recognizes that Jesus is more than a miracle worker but the Son of God whose self-deliverance to death is about to take away the sin of the world. As the aroma of Mary’s gracious deed fills the house, the forces of evil spread their darkness. Judas grumbles apparently because the perfume spent on Jesus could have been sold to line his own pocket. Also, the chief priests plan to kill Jesus as he threatens their authority over the people.
Typically, John’s Gospel is calling us to choose for or against Jesus. This episode implies that there is no possibility of half-heartedness. We are to serve him with a prodigal love that knows no boundaries or we are to opt for money or for power or perhaps for our own comfort and pleasure. We know the costs and benefits of both options. Which one will we follow?
(Isaiah 42:1-7; John 12:1-7)
Humans may attack one another more mercilessly than wolves stalking sheep. They also may care for others with the tenderness of a bird mouth-feeding her chick. Horror stories of boy soldiers in Africa testify to the first assertion. Mother Teresa’s Missionaries of Charity provide evidence of selfless love for the most miserable of people. In the gospel today we see both the worst and the best of humanity. Jesus is the touchstone which reveals a person’s soul.
Although Mary has reason to be grateful to Jesus, she expresses her love for him extravagantly. Because Jesus has brought her brother back to life, Mary pours expensive perfume over his feet. She intuitively recognizes that Jesus is more than a miracle worker but the Son of God whose self-deliverance to death is about to take away the sin of the world. As the aroma of Mary’s gracious deed fills the house, the forces of evil spread their darkness. Judas grumbles apparently because the perfume spent on Jesus could have been sold to line his own pocket. Also, the chief priests plan to kill Jesus as he threatens their authority over the people.
Typically, John’s Gospel is calling us to choose for or against Jesus. This episode implies that there is no possibility of half-heartedness. We are to serve him with a prodigal love that knows no boundaries or we are to opt for money or for power or perhaps for our own comfort and pleasure. We know the costs and benefits of both options. Which one will we follow?
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.
(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.
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