Holy Thursday – Evening Mass of the Lord’s Supper
(Exodus 12:1-8.11-14; I Corinthians 15:23-26; John 13:1-15)
At a Jewish Passover meal the youngest at table asks, “Why is tonight different from all other nights?” We might propose a similar question for our meeting this evening. How is this mass different from other masses? The answer is that in this mass we give ourselves in a special way to remembering.
The word remember literally means to put the component parts or members back together. When we remember we recreate what existed in the past in order to make it present to us now. This evening we remember three events found in the Scripture readings. First, we recall God’s liberating the Israelites from their exile in Egypt. Second, we reestablish Jesus’ initiation of the Eucharist on the night before he died. And finally, we bring to mind Jesus’ astonishing humility when he washes his disciples’ feet.
Dogs can remember in a sense, and we regularly pay a false compliment to computers by speaking of their memory. We must distinguish our act of remembering from the trivial memories attributed to animals and machines. When humans remember, we assign to a past event a meaning that shapes our lives. In our first memory this evening we understand the liberation of the Israelites as our own deliverance from the captivity of sin accomplished through the death and resurrection of Jesus Christ. Our remembrance of the first Eucharist allows us to imagine the celestial banquet in which we hope to participate with Jesus, the Father, the saints, and all our beloved. Our final instance of remembering shows us how we will reach our heavenly goal. We are to become like Jesus by imitating his loving service to others.
Wednesday, April 20, 2011
Wednesday of Holy Week
(Isaiah 50:4-9a; Matthew 26:14-25)
Humiliation seldom sinks lower than to have another spit in one’s face. Spittle may transmit disease. More than that, spitting is a universal sign of contempt. The Book of Deuteronomy instructs a widow whose brother-in-law will not fulfill his obligation to marry her for the sake of his dead brother to “spit in his face” (Deut. 25:9). The action is meant to show that the man is like selfish, low-lying scum.
In the first reading today the Suffering Servant speaks of giving his face to be spit upon. Conscious of this reference, Matthew’s passion narrative underscores how both Jews and Romans spit upon Jesus. Although the gospel does not say that Judas spits in Jesus’ face, it indicates that Judas’ behavior is tantamount to such disgrace. He insults Jesus by calling him “Rabbi” since Jesus expressly forbade his followers to use that title. More gravely, he accepts money for handing Jesus over to his enemies.
Jesus’ humiliation in Matthew’s passion narrative is part of the price that he pays for human disobedience. Only perfect obedience could heal the fracture between God and humanity related in the story of Adam and Eve’s sin and reflected in each of our sins. Jesus carries out God’s will – that he be handed over to his enemies -- which causes him to suffer extreme humiliation, intense pain, and finally brutal death. For this sacrifice he deserves more than our thanks and admiration. He merits our imitation and allegiance.
(Isaiah 50:4-9a; Matthew 26:14-25)
Humiliation seldom sinks lower than to have another spit in one’s face. Spittle may transmit disease. More than that, spitting is a universal sign of contempt. The Book of Deuteronomy instructs a widow whose brother-in-law will not fulfill his obligation to marry her for the sake of his dead brother to “spit in his face” (Deut. 25:9). The action is meant to show that the man is like selfish, low-lying scum.
In the first reading today the Suffering Servant speaks of giving his face to be spit upon. Conscious of this reference, Matthew’s passion narrative underscores how both Jews and Romans spit upon Jesus. Although the gospel does not say that Judas spits in Jesus’ face, it indicates that Judas’ behavior is tantamount to such disgrace. He insults Jesus by calling him “Rabbi” since Jesus expressly forbade his followers to use that title. More gravely, he accepts money for handing Jesus over to his enemies.
Jesus’ humiliation in Matthew’s passion narrative is part of the price that he pays for human disobedience. Only perfect obedience could heal the fracture between God and humanity related in the story of Adam and Eve’s sin and reflected in each of our sins. Jesus carries out God’s will – that he be handed over to his enemies -- which causes him to suffer extreme humiliation, intense pain, and finally brutal death. For this sacrifice he deserves more than our thanks and admiration. He merits our imitation and allegiance.
Tuesday, April 19, 2011
Tuesday of Holy Week
(Isaiah 49:1-6; John 13:21-33.36-38)
In a NBA playoff gave a few years ago, Cleveland Cavalier star LeBron James gave an especially memorable performance. He was all over the court – shooting, dribbling, and rebounding – to give his team the margin of victory. Somewhat similarly Jesus controls the action in the Gospel according to John.
In today’s passage, Jesus not only predicts that Judas will betray him but gives him the cue to act. Likewise, he foretells Peter’s denial. Earlier in the gospel Jesus said, “No one takes (my life) from me… I have power to lay it down, and power to take it up again” (John 10:18). Throughout the passion narrative we see Jesus fulfilling this prophecy.
Hearing the gospel, we can be assured that Jesus will enable us to overcome any difficulty that we face. Whether it be finding a job in a troubled economy or coping with cancer, if we stay close to the Lord Jesus, he will provide us the grace to overcome any obstacle in our path.
(Isaiah 49:1-6; John 13:21-33.36-38)
In a NBA playoff gave a few years ago, Cleveland Cavalier star LeBron James gave an especially memorable performance. He was all over the court – shooting, dribbling, and rebounding – to give his team the margin of victory. Somewhat similarly Jesus controls the action in the Gospel according to John.
In today’s passage, Jesus not only predicts that Judas will betray him but gives him the cue to act. Likewise, he foretells Peter’s denial. Earlier in the gospel Jesus said, “No one takes (my life) from me… I have power to lay it down, and power to take it up again” (John 10:18). Throughout the passion narrative we see Jesus fulfilling this prophecy.
Hearing the gospel, we can be assured that Jesus will enable us to overcome any difficulty that we face. Whether it be finding a job in a troubled economy or coping with cancer, if we stay close to the Lord Jesus, he will provide us the grace to overcome any obstacle in our path.
Monday, April 18, 2011
Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
In one of last week’s gospel passages, the Jews become indignant to think of themselves as slaves of anyone. Their rejection of the term is ironic mostly because the Jews indeed lived as a subjugated people for swaths of history but also because they have seen themselves as the corporate Servant of the Lord as pictured by Isaiah in the first reading. Christians have not been reluctant to see Jesus and themselves as slaves in a metaphorical sense, at least.
In our minds we may distinguish servant from slave but in Hebrew the same word serves for both. A servant in ancient society was not a free person who hires him or herself out for domestic work but a person owned by a household. It was a degrading position as countless witnesses of American slavery attest. Yet Jesus put himself in the position in as much as he did the dirty work for the salvation of the world. In the gospel Jesus does not flinch from being anointed with costly oil because he knows that he is about to suffer in a worse way than the most abused slave and also because he is aware of the good intentions of the person who anoints him.
As much as Jews since the Holocaust see themselves as God’s corporate Servant of the Lord, the Church identifies with Jesus, whose life and death clearly reflect the description in Isaiah. We serve the world by deeds of justice and charity. When we support a poor child in Honduras or campaign for worker rights in Mexican maquiladoras, we add further testimony that Jesus brings justice to the nations.
(Isaiah 42:1-7; John 12:1-11)
In one of last week’s gospel passages, the Jews become indignant to think of themselves as slaves of anyone. Their rejection of the term is ironic mostly because the Jews indeed lived as a subjugated people for swaths of history but also because they have seen themselves as the corporate Servant of the Lord as pictured by Isaiah in the first reading. Christians have not been reluctant to see Jesus and themselves as slaves in a metaphorical sense, at least.
In our minds we may distinguish servant from slave but in Hebrew the same word serves for both. A servant in ancient society was not a free person who hires him or herself out for domestic work but a person owned by a household. It was a degrading position as countless witnesses of American slavery attest. Yet Jesus put himself in the position in as much as he did the dirty work for the salvation of the world. In the gospel Jesus does not flinch from being anointed with costly oil because he knows that he is about to suffer in a worse way than the most abused slave and also because he is aware of the good intentions of the person who anoints him.
As much as Jews since the Holocaust see themselves as God’s corporate Servant of the Lord, the Church identifies with Jesus, whose life and death clearly reflect the description in Isaiah. We serve the world by deeds of justice and charity. When we support a poor child in Honduras or campaign for worker rights in Mexican maquiladoras, we add further testimony that Jesus brings justice to the nations.
Friday, April 15, 2011
Friday of the Fifth Week in Ordinary Time
(Jeremiah 20:10-13; John 10:31-42)
Cell telephone numbers may help us understand the prohibition of blasphemy mentioned in the gospel today. If you know your boss’s cell number, you are not likely to use it without good reason. Nor would you share it with everyone who may ask you for it. God’s name -- certainly in the ancient world and still so today -- serves a purpose similar purpose. It invokes God’s immediate presence. Blasphemy, the flagrant use of God’s name, includes more than making light of it. Taking a false oath incurs the charge of blasphemy as does prophesying without due authorization and arrogating to oneself the place of God.
In the gospel the Jews accuse Jesus of blasphemy for calling himself the “Son of God.” The incident takes place outside evidently near an open field where the Jews can find rocks to stone Jesus for the well-attested Old Testament crime. Nevertheless, we must understand the charge as more serious than that of a few zealous thugs taking the execution of the Law into their own hands. John’s gospel lacks a trial of Jesus before the Sanhedrin (ruling council) of the Jews. Especially the Gospels of Matthew and Mark show Jesus in this much formal setting responding to the same charge. If Jesus were not the person he claims to be, he would justly be found guilty of a very serious crime.
When we pray “hallowed be thy name,” we give testimony to the seriousness of blasphemy. For good reason, we do not penalize everyone today who curses, takes a false oath, or acts as if s/he were God Almighty. Yet we must take care not to betray the reverence we have for God’s name and for Jesus’ by blaspheming ourselves or by allowing tolerance for such barbarity to melt into acceptance.
(Jeremiah 20:10-13; John 10:31-42)
Cell telephone numbers may help us understand the prohibition of blasphemy mentioned in the gospel today. If you know your boss’s cell number, you are not likely to use it without good reason. Nor would you share it with everyone who may ask you for it. God’s name -- certainly in the ancient world and still so today -- serves a purpose similar purpose. It invokes God’s immediate presence. Blasphemy, the flagrant use of God’s name, includes more than making light of it. Taking a false oath incurs the charge of blasphemy as does prophesying without due authorization and arrogating to oneself the place of God.
In the gospel the Jews accuse Jesus of blasphemy for calling himself the “Son of God.” The incident takes place outside evidently near an open field where the Jews can find rocks to stone Jesus for the well-attested Old Testament crime. Nevertheless, we must understand the charge as more serious than that of a few zealous thugs taking the execution of the Law into their own hands. John’s gospel lacks a trial of Jesus before the Sanhedrin (ruling council) of the Jews. Especially the Gospels of Matthew and Mark show Jesus in this much formal setting responding to the same charge. If Jesus were not the person he claims to be, he would justly be found guilty of a very serious crime.
When we pray “hallowed be thy name,” we give testimony to the seriousness of blasphemy. For good reason, we do not penalize everyone today who curses, takes a false oath, or acts as if s/he were God Almighty. Yet we must take care not to betray the reverence we have for God’s name and for Jesus’ by blaspheming ourselves or by allowing tolerance for such barbarity to melt into acceptance.
Subscribe to:
Posts (Atom)