Wednesday of Holy Week
(Isaiah 50:4-91; Matthew 26:14-25)
In Italy abstaining from meat on Wednesdays as well as Fridays is not unheard of. Of course, the Friday penance commemorates Jesus’ death on the cross. The Wednesday observance similarly recalls Jesus’ betrayal by Judas, his disciple.
Although all four gospels speak of the betrayal, Matthew gives the most detail. He speaks of the amount that Judas is paid – thirty pieces of silver – a paltry sum, especially when one considers how vengeful the Jewish leaders feel toward Jesus. Earlier in the gospel, Jesus tells his disciples not to take any silver with them as they preach the Kingdom of heaven. Here Judas takes thirty pieces to turn in the kingdom’s principal preacher. Even more indicative of Judas’ contempt is his calling Jesus “Rabbi” after Jesus predicts his betrayal. Jesus told his disciples not to call anyone “rabbi” (23:8), but Judas feels no pang in defying the Lord’s admonition. Of course, Judas’ betrayal brings about his desolation. As Jesus suggests would happen, Judas hangs himself and his name is recalled with the same infamy as that of Hitler or Pot Pol.
Ironically, some have tried to justify Judas over the centuries. In one novel Judas is portrayed as a kind of co-redeemer because his action brought Christ to the cross. Often these days Judas is seen as doing no more than denying Christ as Peter does. Peter also commits a terrible sin, but he acts out of fear where Judas’ motive is malice or, at best, greed. We should see the possibility of our acting as ignominiously as Judas. We may betray associates for money or for pleasure. Even more seriously, we may betray Christ by openly behaving in obscene or violent ways. Judas is one person we want to avoid imitating.
Tuesday, March 30, 2010
Tuesday of Holy Week
(Isaiah 49:1-6; John 13:21-33.36-38)
During Holy Week each year we recall the four sections of the second part of the Book of the Prophet Isaiah known as the “Servant Songs.” We heard a small section of the third “Servant Song” on Sunday, the first song yesterday, and the second song today. Tomorrow we will listen to the whole third song and on Friday, the last “Servant Song.” The “Servant Songs” prefigure Jesus, God’s beloved son, who humbly lays down his life for others.
Today’s second song tells of how Jesus is named in his mother’s womb. We remember the words of Gabriel to Mary at the Annunciation that Jesus was to be called “Son of the Most High.” The prophet’s words that the servant is to be a “sharp-edged sword” remind us of Jesus’ preaching which divides the people into those who would accept him as God’s definitive revelation and those who find his words too much to bear. Finally, we believe that the prophecy of the servant’s authority not being confined to Israel but becoming a light to all nations is fulfilled as the apostles spread the name of Jesus throughout the world.
The Servant Songs reveal God’s plan of salvation. God has not chosen to bring the world together by force of arms or through a universal philosophy. Rather, He spreads His fatherly love to all humanity through the preaching of Jesus Christ. We accept God’s plan by letting go of desire to dominate others and by foregoing the count of how many countries are Catholic or what percentage of a population goes to church on Sundays. No, it is giving of ourselves daily in loving obedience to the Lord that we become part of God’s plan.
(Isaiah 49:1-6; John 13:21-33.36-38)
During Holy Week each year we recall the four sections of the second part of the Book of the Prophet Isaiah known as the “Servant Songs.” We heard a small section of the third “Servant Song” on Sunday, the first song yesterday, and the second song today. Tomorrow we will listen to the whole third song and on Friday, the last “Servant Song.” The “Servant Songs” prefigure Jesus, God’s beloved son, who humbly lays down his life for others.
Today’s second song tells of how Jesus is named in his mother’s womb. We remember the words of Gabriel to Mary at the Annunciation that Jesus was to be called “Son of the Most High.” The prophet’s words that the servant is to be a “sharp-edged sword” remind us of Jesus’ preaching which divides the people into those who would accept him as God’s definitive revelation and those who find his words too much to bear. Finally, we believe that the prophecy of the servant’s authority not being confined to Israel but becoming a light to all nations is fulfilled as the apostles spread the name of Jesus throughout the world.
The Servant Songs reveal God’s plan of salvation. God has not chosen to bring the world together by force of arms or through a universal philosophy. Rather, He spreads His fatherly love to all humanity through the preaching of Jesus Christ. We accept God’s plan by letting go of desire to dominate others and by foregoing the count of how many countries are Catholic or what percentage of a population goes to church on Sundays. No, it is giving of ourselves daily in loving obedience to the Lord that we become part of God’s plan.
Monday, March 29, 2010
Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
When Judas grumbles that the nard used to anoint Jesus might have been sold with the proceeds going to the poor, he commits an error common today and perhaps throughout history. Judas, like many of us, fails to recognize Jesus as a poor person. Marked for immenent death, Jesus suffers a particularly virulent form of poverty for even the rich need time to enjoy the consumption of their wealth.
Jesus tells Judas that the poor will always remain on the earth. In another gospel passage Jesus says that he too will be with his people “always, until the end of the age” (Matthew 28:20). We do well to connect these statements with another saying of Jesus perhaps even more familiar, “...whatever you did for one of these least brothers (and sisters) of mine, you did for me” (Matthew 25:40). These quotations remind us that Jesus remains among the poor so that if we would treat him well, we must take care of the needy.
The “preacher to the papal household,” Fr. Raniero Cantalamessa, OFM Cap., considers service to the poor part of true Eucharistic devotion. He writes that in adoration of the Eucharist, Catholics worship Jesus as true God, and in assisting the poor, we worship him as true human. To exemplify Jesus’ close identification with the poor, Fr. Cantelamessa cites a final episode in the life of the famous French Catholic philosopher, Blaise Pascal. As he lay dying unable to keep down even a tiny part of a host as Viaticum, Pascal proposed a workable substitute. He asked that some poor persons be brought into his presence. Since he could not communicate with the Head, he said, then he would “communicate at least with the body.”
(Isaiah 42:1-7; John 12:1-11)
When Judas grumbles that the nard used to anoint Jesus might have been sold with the proceeds going to the poor, he commits an error common today and perhaps throughout history. Judas, like many of us, fails to recognize Jesus as a poor person. Marked for immenent death, Jesus suffers a particularly virulent form of poverty for even the rich need time to enjoy the consumption of their wealth.
Jesus tells Judas that the poor will always remain on the earth. In another gospel passage Jesus says that he too will be with his people “always, until the end of the age” (Matthew 28:20). We do well to connect these statements with another saying of Jesus perhaps even more familiar, “...whatever you did for one of these least brothers (and sisters) of mine, you did for me” (Matthew 25:40). These quotations remind us that Jesus remains among the poor so that if we would treat him well, we must take care of the needy.
The “preacher to the papal household,” Fr. Raniero Cantalamessa, OFM Cap., considers service to the poor part of true Eucharistic devotion. He writes that in adoration of the Eucharist, Catholics worship Jesus as true God, and in assisting the poor, we worship him as true human. To exemplify Jesus’ close identification with the poor, Fr. Cantelamessa cites a final episode in the life of the famous French Catholic philosopher, Blaise Pascal. As he lay dying unable to keep down even a tiny part of a host as Viaticum, Pascal proposed a workable substitute. He asked that some poor persons be brought into his presence. Since he could not communicate with the Head, he said, then he would “communicate at least with the body.”
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?
(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?
Thursday, March 25, 2010
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.
(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.
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