Wednesday of the Second Week of Lent
(Jeremiah 18:18-20; Matthew 20:17-28)
In a book and movie former Vice-President Al Gore seeks to demonstrate how overconsumption of fossil fuels is leading to increased heat in the atmosphere with serious environmental consequences. Gore titles his project An Inconvenient Truth because he realizes that addressing the problem will mean sacrifice for Americans. In the first reading Jeremiah is threatened for likewise broadcasting an inconvenient truth.
Jeremiah has chastised the people in the name of God. He has been particularly critical of their using the Sabbath for commerce and not giving it to the Lord. His effectiveness in preaching is testified by the fact that the citizens of Jerusalem plot to do him in. It is a familiar story of killing the messenger so that one does not have to heed the message.
We must grow in consciousness of overconsumption. It is leading to environmental catastrophe that even Pope Benedict has pointed out. It also distracts us from giving God His due. Lent, moves us in the opposite direction. We should be finding our sacrifices making us stronger, not weaker, in both body and spirit.
Tuesday, March 6, 2012
Tuesday of the Second Week of Lent
(Isaiah 1:10.16-20; Matthew 23:1-12)
Yesterday’s gospel emphasized mercy. Today’s stresses humility. And tomorrow’s will highlight service. It seems that during this second week of Lent the Church means to prepare its people for ministry.
Moralist Fr. Richard Gula says that humility is hard to understand, much less to cultivate. Why be humble? Are not those who promote themselves rewarded? Gula believes that the humble will foster cooperation among a group to successfully complete a common task. In baseball, for example, recruiters no longer pay exclusive attention neither to homerun hitters nor to those with the highest batting averages. What they increasingly want are players who will get on base be it with a hit, a walk, being hit by a pitched ball, or even by striking out on a wild pitch.
We don’t have to be introverted or sad to be humble. We just have to recognize that the world, the community, or the team does not revolve around us. Everyone is important and deserves recognition. In the end humility will move us to recognize our faults before God and to ask for His mercy.
(Isaiah 1:10.16-20; Matthew 23:1-12)
Yesterday’s gospel emphasized mercy. Today’s stresses humility. And tomorrow’s will highlight service. It seems that during this second week of Lent the Church means to prepare its people for ministry.
Moralist Fr. Richard Gula says that humility is hard to understand, much less to cultivate. Why be humble? Are not those who promote themselves rewarded? Gula believes that the humble will foster cooperation among a group to successfully complete a common task. In baseball, for example, recruiters no longer pay exclusive attention neither to homerun hitters nor to those with the highest batting averages. What they increasingly want are players who will get on base be it with a hit, a walk, being hit by a pitched ball, or even by striking out on a wild pitch.
We don’t have to be introverted or sad to be humble. We just have to recognize that the world, the community, or the team does not revolve around us. Everyone is important and deserves recognition. In the end humility will move us to recognize our faults before God and to ask for His mercy.
Monday, March 5, 2012
Monday of the Second Week in Lent
(Daniel 9:4b-10; Luke 6:36-38)
Saint Theresa of Avila, the sixteenth century mystic, reformer of the Carmelite Order and author of several books, was an overachiever if there ever was one. Yet far from relying on her accomplishments as a calling card in heaven, she said that when she arrived at judgment she would throw herself at the feet of the Most High and beg for mercy. As both Scripture readings attest today, God is indulgent. Mercy is His most prominent pose toward His people.
Daniel recognizes that his compatriots have sinned and stand in need of God’s mercy. Jesus exhorts his followers that they must show mercy because it epitomizes the love of God, the Father. This means that they are to be understanding of others’ faults and generous in forgiving them. Shakespeare sums up Jesus’ instruction on mercy well, “…earthly power doth then show likest God’s when mercy tempers justice.”
We have difficulty showing mercy to others because we feel unsure of God’s love. For whatever reason, we sense that as we are no one can really love us. To compensate for this inadequacy we prefer to be cruel, dismissive or sarcastic to others rather than compassionate. But God’s love is the core principle of the Judeo-Christian tradition, and mercy toward others is a primary way to respond to this gracious initiative.
(Daniel 9:4b-10; Luke 6:36-38)
Saint Theresa of Avila, the sixteenth century mystic, reformer of the Carmelite Order and author of several books, was an overachiever if there ever was one. Yet far from relying on her accomplishments as a calling card in heaven, she said that when she arrived at judgment she would throw herself at the feet of the Most High and beg for mercy. As both Scripture readings attest today, God is indulgent. Mercy is His most prominent pose toward His people.
Daniel recognizes that his compatriots have sinned and stand in need of God’s mercy. Jesus exhorts his followers that they must show mercy because it epitomizes the love of God, the Father. This means that they are to be understanding of others’ faults and generous in forgiving them. Shakespeare sums up Jesus’ instruction on mercy well, “…earthly power doth then show likest God’s when mercy tempers justice.”
We have difficulty showing mercy to others because we feel unsure of God’s love. For whatever reason, we sense that as we are no one can really love us. To compensate for this inadequacy we prefer to be cruel, dismissive or sarcastic to others rather than compassionate. But God’s love is the core principle of the Judeo-Christian tradition, and mercy toward others is a primary way to respond to this gracious initiative.
Friday, March 2, 2012
Friday of the First Week in Lent
(Ezekiel 18:21-28; Matthew 5:20-26)
At first God’s judgment in the passage from Ezekiel seems unfair. Where is justice if one person transgresses the law every the day of her life, makes a death bed confession, and then leaves the world in peace while another always tries to do what is right, clicks the wrong Internet file, and then has a heart attack while viewing pornography? But such scenarios defy human experience. People who habitually sin find self-justifying reasons for their offenses and do not readily stop. A liar, for example, likely takes such pleasure in deceit that foregoing it requires considerable effort.
On the other hand, the righteous person has developed virtue which makes violating the principles by which she lives unthinkable. Such a person hardly “slips up” but will do wrong only after a conscious change of heart. For example, people who attend Mass every Sunday will usually find a church when they are on the road unless their reason all along has been to be seen by others.
The “scribes and the Pharisees” are the ones in Matthew’s gospel whom Jesus criticizes for doing good for show and harboring pride in their hearts. Because he dispenses the Holy Spirit to his disciples, Jesus expects better behavior from us. Indeed, the Spirit moves us to develop virtue by prompting us to do what is right despite the difficulty involved. Once virtue is established, we do not have to worry about slipping up before we die. Performing righteous acts will then be as normal as breathing.
(Ezekiel 18:21-28; Matthew 5:20-26)
At first God’s judgment in the passage from Ezekiel seems unfair. Where is justice if one person transgresses the law every the day of her life, makes a death bed confession, and then leaves the world in peace while another always tries to do what is right, clicks the wrong Internet file, and then has a heart attack while viewing pornography? But such scenarios defy human experience. People who habitually sin find self-justifying reasons for their offenses and do not readily stop. A liar, for example, likely takes such pleasure in deceit that foregoing it requires considerable effort.
On the other hand, the righteous person has developed virtue which makes violating the principles by which she lives unthinkable. Such a person hardly “slips up” but will do wrong only after a conscious change of heart. For example, people who attend Mass every Sunday will usually find a church when they are on the road unless their reason all along has been to be seen by others.
The “scribes and the Pharisees” are the ones in Matthew’s gospel whom Jesus criticizes for doing good for show and harboring pride in their hearts. Because he dispenses the Holy Spirit to his disciples, Jesus expects better behavior from us. Indeed, the Spirit moves us to develop virtue by prompting us to do what is right despite the difficulty involved. Once virtue is established, we do not have to worry about slipping up before we die. Performing righteous acts will then be as normal as breathing.
Thursday, March 1, 2012
Thursday of the First Week in Ordinary Time
(Esther C:12.14-16.23-25; Matthew 7:7-12)
Rabbi’s Harold Kushner best-seller When Bad Things Happen to Good People pictures an almost anemic God who helps people by inspiring them to work together. Prayer to such a deity gives one occasion to think about what must be done to improve the situation herself. But any hope that It can somehow modify the situation beyond the process of human will and chance is wish-making. Is there any way to reconcile such thinking to the Scripture readings today?
Jesus assures his disciples in the gospel that God listens to the prayers of His people like an indulgent father, the pleas of his children. Queen Esther in the Old Testament selection demonstrates the proper attitude as she throws herself to the ground in supplication before the Lord. In both cases God is considered as the real cause of change. He can be counted on for assistance.
“Then why are not all prayers answered?” some will want to retort. This is an earnest question which Pope Benedict in his recent letter introducing the Holy Year of Faith recognizes as “God’s silence.” Its answer is steeped in tradition although may not satisfy everyone. In the end we must stand before the mystery of God in faith. Just as He has been actively present to us countless time, He can withhold any cognizable response. Still we can be sure that He has heard our plea and will act on our behalf although when and how may not be forthcoming.
(Esther C:12.14-16.23-25; Matthew 7:7-12)
Rabbi’s Harold Kushner best-seller When Bad Things Happen to Good People pictures an almost anemic God who helps people by inspiring them to work together. Prayer to such a deity gives one occasion to think about what must be done to improve the situation herself. But any hope that It can somehow modify the situation beyond the process of human will and chance is wish-making. Is there any way to reconcile such thinking to the Scripture readings today?
Jesus assures his disciples in the gospel that God listens to the prayers of His people like an indulgent father, the pleas of his children. Queen Esther in the Old Testament selection demonstrates the proper attitude as she throws herself to the ground in supplication before the Lord. In both cases God is considered as the real cause of change. He can be counted on for assistance.
“Then why are not all prayers answered?” some will want to retort. This is an earnest question which Pope Benedict in his recent letter introducing the Holy Year of Faith recognizes as “God’s silence.” Its answer is steeped in tradition although may not satisfy everyone. In the end we must stand before the mystery of God in faith. Just as He has been actively present to us countless time, He can withhold any cognizable response. Still we can be sure that He has heard our plea and will act on our behalf although when and how may not be forthcoming.
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