Monday of the Fifth Week in Lent
(Daniel 13:1-9.15-17.19-30.33-62; John 8:12-20)
At the Seder Supper Jews recite a song called "Dayenu", Hebrew for “it would have been enough.” Each verse of the song tells of a wonder that God worked in bringing the Israelites from slavery in Egypt to the Promised Land. The refrain after each verse is "Dayenu", that wonder alone would have been enough for them to believe. So the Jews gave praise to God for bringing their ancestors out of Egypt, for feeding them with manna in the desert, for pronouncing the Sabbath rest, etc. After listening to the gospel story today, we are inclined to say “Dayenu,” that judgment alone on behalf of the woman caught in adultery would have been enough for us to recognize Jesus as God’s Son. But, of course, there is so much more.
The Pharisees’ condemnation of the woman is patently unjust for several reasons. First, the punishment does not fit the crime. Granted that adultery is serious in a society where cohesion is necessary for survival. But it is also a sin especially susceptible to fallen human nature. Capital punishment for adultery is equivalent to beating a child for eating too much candy. Then, there is the question of the whereabouts of the man in the adulterous affair. Justice demands that he too be apprehended, tried, and duly punished. Finally, the Pharisees are using the woman as an arrow to shoot Jesus. Their fading away with Jesus’ challenge about casting the first stone indicates that the woman’s fate is inconsequential as long as the increasingly popular new master is discredited.
It is not hard to follow Jesus as we march onto to Holy Week. Indeed we should see ourselves as the crowd welcoming him into Jerusalem. But to make him our model every day of our lives, even when doing the right thing becomes a steep and rocky climb, requires committed faith. Seeing Jesus’ wisdom as well as his power and his love for others, we echo the Jews’ “Dayenu.” Any of these wonders would be enough for us to believe in him. But taken together, how can we doubt that he is worthy of allegiance?
Friday, April 8, 2011
Friday of the Fourth Week in Lent
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Few Americans have distinguished themselves more than George C. Marshall. As Army Chief of Staff during World War II, he oversaw the military build-up that saved the world from Nazi and Japanese tyranny. Later as Secretary of State, he introduced the foreign aid plan that rebuilt the European economy and assured American prosperity. In recognition of these efforts Marshall received the Nobel Peace Prize. Yet Senator Joe McCarthy attacked Marshall as feeble, stupid, and responsible for China turning Communist!
Today’s first reading from the Book of Wisdom soberly assures us that even the most righteous of people like George Marshall suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By healing the infirm and teaching with authority, Jesus shows himself to be the long-awaited Messiah. But the Jews, in this account, refuse to acknowledge Jesus as sent from God. They say that no one is to know the origins of the Christ (or Messiah) but they know that Jesus comes from Nazareth.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We should check our work and question our motives to assure that they are properly ordered. If they are, then there is reason to stay the course. After all, Jesus promises the Kingdom of heaven to those who suffer persecution for the sake of righteousness.
(Wisdom 2:1a.12-22; John 7:1-2.10.25-30)
Few Americans have distinguished themselves more than George C. Marshall. As Army Chief of Staff during World War II, he oversaw the military build-up that saved the world from Nazi and Japanese tyranny. Later as Secretary of State, he introduced the foreign aid plan that rebuilt the European economy and assured American prosperity. In recognition of these efforts Marshall received the Nobel Peace Prize. Yet Senator Joe McCarthy attacked Marshall as feeble, stupid, and responsible for China turning Communist!
Today’s first reading from the Book of Wisdom soberly assures us that even the most righteous of people like George Marshall suffer persecution. Certainly the Gospel of John portrays Jesus as being so persecuted. By healing the infirm and teaching with authority, Jesus shows himself to be the long-awaited Messiah. But the Jews, in this account, refuse to acknowledge Jesus as sent from God. They say that no one is to know the origins of the Christ (or Messiah) but they know that Jesus comes from Nazareth.
When we pursue what is good, we will sometimes find our efforts criticized and our intentions misconstrued. It happened to Jesus, and as his followers, we can expect it to happen to us. But suffering persecution is no reason to give up doing what is right. We should check our work and question our motives to assure that they are properly ordered. If they are, then there is reason to stay the course. After all, Jesus promises the Kingdom of heaven to those who suffer persecution for the sake of righteousness.
Thursday, April 7, 2011
Memorial of St. John Baptist de la Salle
(Exodus 32:7-14; John 5:31-47)
Sometimes the language used to describe God in the Old Testament becomes disillusioning. Rather than the epitome of holiness, God is pictured like the warrior Achilles who allows the Greek army to flounder on the beaches of Troy as he sulks about not being given respect. Theologian Robert Barron recommends that we understand God’s anger ("snits," he writes) in the Old Testament as a symbol of His passion for justice. God’s outrage over the golden calf in the reading today, for instance, is to be taken as His alarm over the people’s pursuing wealth and power instead of the path of righteousness on which He has guided them.
St. John Baptist de la Salle reflects the righteousness of God. He gave up the fortune he inherited to found schools and an order of religious men to teach in them. When he died, he left behind a legacy of education that can dwarf any family treasury.
(Exodus 32:7-14; John 5:31-47)
Sometimes the language used to describe God in the Old Testament becomes disillusioning. Rather than the epitome of holiness, God is pictured like the warrior Achilles who allows the Greek army to flounder on the beaches of Troy as he sulks about not being given respect. Theologian Robert Barron recommends that we understand God’s anger ("snits," he writes) in the Old Testament as a symbol of His passion for justice. God’s outrage over the golden calf in the reading today, for instance, is to be taken as His alarm over the people’s pursuing wealth and power instead of the path of righteousness on which He has guided them.
St. John Baptist de la Salle reflects the righteousness of God. He gave up the fortune he inherited to found schools and an order of religious men to teach in them. When he died, he left behind a legacy of education that can dwarf any family treasury.
Wednesday, April 6, 2011
Wednesday of the Fourth Week in Lent
(Isaiah 49:8-15; John 5:17-30)
Lent is rightfully associated with the Israelites’ exodus from Egypt. Our forty days of sacrifice to overcome selfishness mirror roughly the forty years of purification the Israelites underwent in the desert. But other Biblical passages as well give meaning to the Lenten experience. The reading from the prophet Isaiah in today is a good example.
In the sixth century before Christ the Babylonians conquered the Kingdom of Judah and carried many of its people into exile. It was a terrible experience of subjugation and humiliation. The prophets write of it as a punishment for the excesses of the people during the almost 500-year period of Israel’s kings. During that time many Jews took up the idolatrous practices of their neighbors. Often the rich squandered fortunes in sumptuous living while ignoring the plight of the poor. But after decades of mortification in Babylon, Isaiah declares enough is enough. The people have learned their lesson. God is ready to bring them back to their own land.
We should hear the voice of Isaiah today as an indicator that Lent is almost over. God has noticed our sacrifices and is coming to forgive our sins. True, we have to hold the line for two and a half more weeks. But just as sure as daylight has overtaken the night (in the northern hemisphere, anyway) so can we count on God liberating us through Christ’s resurrection. He will crown our efforts of charity, prayer, and fasting to make us God-like in mercy, holiness, and generosity.
(Isaiah 49:8-15; John 5:17-30)
Lent is rightfully associated with the Israelites’ exodus from Egypt. Our forty days of sacrifice to overcome selfishness mirror roughly the forty years of purification the Israelites underwent in the desert. But other Biblical passages as well give meaning to the Lenten experience. The reading from the prophet Isaiah in today is a good example.
In the sixth century before Christ the Babylonians conquered the Kingdom of Judah and carried many of its people into exile. It was a terrible experience of subjugation and humiliation. The prophets write of it as a punishment for the excesses of the people during the almost 500-year period of Israel’s kings. During that time many Jews took up the idolatrous practices of their neighbors. Often the rich squandered fortunes in sumptuous living while ignoring the plight of the poor. But after decades of mortification in Babylon, Isaiah declares enough is enough. The people have learned their lesson. God is ready to bring them back to their own land.
We should hear the voice of Isaiah today as an indicator that Lent is almost over. God has noticed our sacrifices and is coming to forgive our sins. True, we have to hold the line for two and a half more weeks. But just as sure as daylight has overtaken the night (in the northern hemisphere, anyway) so can we count on God liberating us through Christ’s resurrection. He will crown our efforts of charity, prayer, and fasting to make us God-like in mercy, holiness, and generosity.
Tuesday, Arpil 5, 2011
Tuesday of the Fourth Week in Lent
(Ezekiel 47:1-9.12; John 5:1-16)
Some places in the world have continual outages of water and electricity. When Honduras was experiencing regular disruptions of these services fifteen years ago, someone from there was asked which was worse – not having running water or not having electricity. The man answered in an instant – not having water. So what that we cannot eat microwave popcorn as long as we can cook beans and take a shower!
The reading from Ezekiel today manifests the healing power of Temple prayer by describing the waters that flow from its side. In the gospel Jesus shows his ability to cure as more efficacious than that of the Temple. He instantaneously heals the sick man who lacks the wherewithal to plunge himself into the Temple waters. The gospel invites everyone to bring their difficulties to Jesus in prayer.
We may see Jesus as a kind of river of plenty. Like the Ganges in India, he heals us of infirmities. Like the Nile in Egypt, he provides us the means for sustenance and growth. Like the Mississippi in the United States, he transports us home.
(Ezekiel 47:1-9.12; John 5:1-16)
Some places in the world have continual outages of water and electricity. When Honduras was experiencing regular disruptions of these services fifteen years ago, someone from there was asked which was worse – not having running water or not having electricity. The man answered in an instant – not having water. So what that we cannot eat microwave popcorn as long as we can cook beans and take a shower!
The reading from Ezekiel today manifests the healing power of Temple prayer by describing the waters that flow from its side. In the gospel Jesus shows his ability to cure as more efficacious than that of the Temple. He instantaneously heals the sick man who lacks the wherewithal to plunge himself into the Temple waters. The gospel invites everyone to bring their difficulties to Jesus in prayer.
We may see Jesus as a kind of river of plenty. Like the Ganges in India, he heals us of infirmities. Like the Nile in Egypt, he provides us the means for sustenance and growth. Like the Mississippi in the United States, he transports us home.
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