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 persons by noting that the first humans are created in the image of God. But assuredly human dignity is raised a few notches by the mystery on which we meditate today. Jesus, our Creator whose being we reflect, becomes one of us whose life we are to emulate. We call today’s feast “The Annunciation,” but, as is done in some parts of the world, we can say that it is the Feast of the Incarnation. Today we celebrate the eternal Son of God taking flesh within 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, ironically, his ordinariness. Yes, being virgin-born is certainly unique, and we have marvelous accounts of his power over nature. But there are no fantastic stories of his repelling arrows and slaying armies. Even Jesus’ cures and certainly his standard operation are like those of other Jewish prophets and rabbis. Indeed, in many ways he is just like us.
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 innocent of any crime. Then he is raised from the dead as a validation that his self-sacrifice is neither fatalistic nor quixotic but ordained on High. It demonstrates God’s plan to elevate humans even higher than their exalted status over the rest of creation. Now we can glimpse the reason for our emulating Jesus. Doing so will lead to our sharing in his resurrection from the dead and in his eternal life.
Wednesday, March 24, 2010
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 some years ago, 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.
Although the vignette is meant as a metaphor for Nicaragua’s yearning to be free of foreign dominance, it also illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not enslaved by anyone. But this is 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 Van Cliburn at the piano or Kim Yuna on ice skates.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of heart that disengages us from attachments to fortune, fame, and force and sets our sites on eternal life. Most importantly – for redirecting our lives is a monumental task – he imparts his Holy Spirit to us. The releasing of His Spirit is what we await during the coming Easter season.
(Daniel 3:14-20, 91-92, 95; John 8:31-42)
In a movie about the revolution in Nicaragua some years ago, 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.
Although the vignette is meant as a metaphor for Nicaragua’s yearning to be free of foreign dominance, it also illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not enslaved by anyone. But this is 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 Van Cliburn at the piano or Kim Yuna on ice skates.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of heart that disengages us from attachments to fortune, fame, and force and sets our sites on eternal life. Most importantly – for redirecting our lives is a monumental task – he imparts his Holy Spirit to us. The releasing of His Spirit is what we await during the coming Easter season.
Tuesday, March 23, 2010
Tuesday of the Fifth Week in Lent
(Numbers 21:4-9; John 8:21-30)
Jesus tells the Pharisees that when they lift him up, they will realize who he is and that he has done what the Father wills. Jumping to that scene, however, we have difficulty finding any such awareness among the Jews. What is going on?
John the evangelist only subtly shows Jesus’ divine sonship on the cross. He notes that Pilate has a sign printed in three languages proclaiming Jesus “the king of the Jews.” This tells us that, like-it-or-not, the Jews have to face the fact that an objective authority acknowledges Jesus as the Messiah, the anointed king of Israel. Also, Jesus’ last words, “It is finished,” indicate his identity. “The “It” here refers not only to his life but also to his mission from the Father of redeeming the world. Although the Pharisees “realize” this evidence in as much as they objectively see it, most will not be swayed. Indeed, only one of their numbers comes forward professing belief in Jesus. Nicodemus, whom we remember from an earlier encounter with Jesus, steps on the scene at this time with enough burial spices for a king.
We should not be any more dismayed by the Pharisees rejecting Jesus than by our own contemporaries. After all, Jesus conquered no empires like Alexander the Great. Nor did he write works of wisdom like Aristotle. Even his mighty deeds were not testified by any other than his followers. Why then do we accept Him as God? Certainly there is something to the fact that those followers died in making their testimony. But we believe also because he has acted in our lives. His words, which his disciples recorded, have given us a solid foundation. More than that, when we have called upon him, he has met our needs – not just once but repeatedly. We cannot help but hand over ourselves to him.
(Numbers 21:4-9; John 8:21-30)
Jesus tells the Pharisees that when they lift him up, they will realize who he is and that he has done what the Father wills. Jumping to that scene, however, we have difficulty finding any such awareness among the Jews. What is going on?
John the evangelist only subtly shows Jesus’ divine sonship on the cross. He notes that Pilate has a sign printed in three languages proclaiming Jesus “the king of the Jews.” This tells us that, like-it-or-not, the Jews have to face the fact that an objective authority acknowledges Jesus as the Messiah, the anointed king of Israel. Also, Jesus’ last words, “It is finished,” indicate his identity. “The “It” here refers not only to his life but also to his mission from the Father of redeeming the world. Although the Pharisees “realize” this evidence in as much as they objectively see it, most will not be swayed. Indeed, only one of their numbers comes forward professing belief in Jesus. Nicodemus, whom we remember from an earlier encounter with Jesus, steps on the scene at this time with enough burial spices for a king.
We should not be any more dismayed by the Pharisees rejecting Jesus than by our own contemporaries. After all, Jesus conquered no empires like Alexander the Great. Nor did he write works of wisdom like Aristotle. Even his mighty deeds were not testified by any other than his followers. Why then do we accept Him as God? Certainly there is something to the fact that those followers died in making their testimony. But we believe also because he has acted in our lives. His words, which his disciples recorded, have given us a solid foundation. More than that, when we have called upon him, he has met our needs – not just once but repeatedly. We cannot help but hand over ourselves to him.
Monday, March 22, 2010
Monday of the Fifth Week in Lent
(Daniel 13:1-9.15-17.19-30.33-62; John 8:12-20)
Law-and-order advocates believe that stricter laws, tougher judges, and more prisons are the best ways to limit crime and bring harmony to society. They would praise the sagacity of Daniel in the first reading today who ferrets out two culprits willing to see an innocent woman stoned to cover up their crime of lust. Such hardliners are not likely to approve of Jesus’ more daring way to bring about justice.
In the Gospel of John Jesus repeatedly announces that he has not come to judge the world. Not that his judgment would be defective; it would just be insufficient. Judging would bring reprisals against everyone. But God loves the world and does not want to condemn it. He sends Jesus to save the world by offering himself at the appointed time. He will turn human hearts to what is good by graciously allowing himself to be crucified. Those who come to believe that his self-sacrifice demonstrates God’s love for the world will have eternal life. Those who deride such sacrifice are doomed to darkness.
We have entered into what used to be called Passiontide when all images were covered in Catholic churches. Our minds and hearts are to focus on Jesus supreme sacrifice. Once again, he gives himself willingly to be tortured, reviled, and killed so that we might be justified.
(Daniel 13:1-9.15-17.19-30.33-62; John 8:12-20)
Law-and-order advocates believe that stricter laws, tougher judges, and more prisons are the best ways to limit crime and bring harmony to society. They would praise the sagacity of Daniel in the first reading today who ferrets out two culprits willing to see an innocent woman stoned to cover up their crime of lust. Such hardliners are not likely to approve of Jesus’ more daring way to bring about justice.
In the Gospel of John Jesus repeatedly announces that he has not come to judge the world. Not that his judgment would be defective; it would just be insufficient. Judging would bring reprisals against everyone. But God loves the world and does not want to condemn it. He sends Jesus to save the world by offering himself at the appointed time. He will turn human hearts to what is good by graciously allowing himself to be crucified. Those who come to believe that his self-sacrifice demonstrates God’s love for the world will have eternal life. Those who deride such sacrifice are doomed to darkness.
We have entered into what used to be called Passiontide when all images were covered in Catholic churches. Our minds and hearts are to focus on Jesus supreme sacrifice. Once again, he gives himself willingly to be tortured, reviled, and killed so that we might be justified.
Friday, March 19, 2010
Solemnity of St. Joseph, husband of the Blessed Virgin Mary
(II Samuel 7:405a.12-14a.16; Romans 3:13.16-18.22; Matthew 1:16.18-21.24a)
“Unless your righteousness surpasses that of the scribes and the Pharisees,” Jesus proclaims on the mountain, “you will not enter into the kingdom of heaven.” Perhaps Jesus discerned this new righteousness by observing his foster-father St. Joseph.
In today’s gospel Matthew tells us that Joseph is a “righteous man.” The measure of his righteousness is seen by his not allowing Mary to be exposed to shame. There exist motives for him to do so. We can imagine Joseph’s sense of outrage upon learning that his betrothed is pregnant by another. Also, it is reasoned that he would be able to keep Mary’s dowry if he divorces her publicly. But Joseph, as Jesus recommends throughout his sermon on true righteousness, moves secretly so that only God sees his good deed.
As we know well, Joseph’s accepting responsibility for Mary and Jesus involves ever greater sacrifices. In Matthew’s account of Jesus’ birth, Joseph must take his family to Egypt as refugees. Also, since Mary remains a virgin, Joseph foregoes sexual intimacy. Nowhere in the gospel does Joseph say a word, much less utter a complaint. He is the quiet hero who exemplifies the implicit righteousness that Jesus comes to bestow on all humans.
(II Samuel 7:405a.12-14a.16; Romans 3:13.16-18.22; Matthew 1:16.18-21.24a)
“Unless your righteousness surpasses that of the scribes and the Pharisees,” Jesus proclaims on the mountain, “you will not enter into the kingdom of heaven.” Perhaps Jesus discerned this new righteousness by observing his foster-father St. Joseph.
In today’s gospel Matthew tells us that Joseph is a “righteous man.” The measure of his righteousness is seen by his not allowing Mary to be exposed to shame. There exist motives for him to do so. We can imagine Joseph’s sense of outrage upon learning that his betrothed is pregnant by another. Also, it is reasoned that he would be able to keep Mary’s dowry if he divorces her publicly. But Joseph, as Jesus recommends throughout his sermon on true righteousness, moves secretly so that only God sees his good deed.
As we know well, Joseph’s accepting responsibility for Mary and Jesus involves ever greater sacrifices. In Matthew’s account of Jesus’ birth, Joseph must take his family to Egypt as refugees. Also, since Mary remains a virgin, Joseph foregoes sexual intimacy. Nowhere in the gospel does Joseph say a word, much less utter a complaint. He is the quiet hero who exemplifies the implicit righteousness that Jesus comes to bestow on all humans.
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