Monday of Holy Week
(Isaiah 42:1-7; John 12:1-11)
The philosopher Blaise Pascal, a fervent Catholic, wanted to receive the Eucharist on his death bed. Because he could no longer keep any food down, he proposed a workable substitute. He asked that some poor people be brought into his presence. Since he could not communicate with the Head, he said, then he would “communicate at least with the body.” In the gospel Jesus points to the poor as being perennially on hand to assist.
Curiously, the passage has been understood as an excuse not to address poverty. “Why bother?” some would ask if even Jesus testifies that the problem of poverty will never be resolved. Then why do we bandage a wound if we are someday going to die or, for that matter, why eat lunch? In the Gospel according to St. Matthew Jesus actually identifies himself with the miserable by saying that what is done for them is actually done for him. John’s gospel is more subtle. Here Jesus feeds the hungry masses and washes the feet of his disciples saying that his followers are to so serve one another.
During Holy Week we sense an emphatic call to holiness. This certainly means added time in prayer but also more consideration of the needy. Perhaps we can submit our Rice Bowls or make a visit to a nursing home. Such deeds will enhance our worship.
Friday, March 30, 2012
Friday of the Fifth Week in Lent
(Jeremiah 20:10-13; John 10:31-42)
In a recent book about God, author Karen Armstrong gives the “new atheists” a sympathetic rejection. She thinks that they are right in their critique of fundamentalist interpretations of religion that have sprouted in the last century. According to Armstrong, sectors of Islam, Christianity, and Judaism have felt their cherished beliefs called into question. However, she finds it unfortunate that self-proclaimed atheists Richard Dawkins, the recently deceased Christopher Hitchens, and Sam Harris do not dialogue with religious thinkers whose ideas are more subtle than the hardliners’. In the readings today Jeremiah and Jesus likewise lament the hardness of their adversaries’ positions.
Jeremiah has preached reform to the Kingdom of Judah. The people, he would say, have to stop thinking that foreign alliances will save them from the threat of Babylon. Instead, he exhorts them to be faithful to the Lord God. Jesus asks the people of Jerusalem, the heirs of those to whom Jeremiah preached, to recognize him as God’s uniquely appointed messenger for all that he has done in God’s name. In both cases, however, the people roundly reject God’s emissaries by threatening their lives.
We must be wary of God-talk. People want and should give testimony to their experiences of God. But they err on the side of enthusiasm when they reduce God to an individual helper albeit infinitely greater than themselves. God is holy mystery whose nature we cannot hope to understand. Some say God is love, and of course He is that. But love is not His nature any more than we could say that here is our nature because we are here. What is more important than God-talk is developing the loving virtues that Jesus exhibits – compassion, understanding, and self-control.
(Jeremiah 20:10-13; John 10:31-42)
In a recent book about God, author Karen Armstrong gives the “new atheists” a sympathetic rejection. She thinks that they are right in their critique of fundamentalist interpretations of religion that have sprouted in the last century. According to Armstrong, sectors of Islam, Christianity, and Judaism have felt their cherished beliefs called into question. However, she finds it unfortunate that self-proclaimed atheists Richard Dawkins, the recently deceased Christopher Hitchens, and Sam Harris do not dialogue with religious thinkers whose ideas are more subtle than the hardliners’. In the readings today Jeremiah and Jesus likewise lament the hardness of their adversaries’ positions.
Jeremiah has preached reform to the Kingdom of Judah. The people, he would say, have to stop thinking that foreign alliances will save them from the threat of Babylon. Instead, he exhorts them to be faithful to the Lord God. Jesus asks the people of Jerusalem, the heirs of those to whom Jeremiah preached, to recognize him as God’s uniquely appointed messenger for all that he has done in God’s name. In both cases, however, the people roundly reject God’s emissaries by threatening their lives.
We must be wary of God-talk. People want and should give testimony to their experiences of God. But they err on the side of enthusiasm when they reduce God to an individual helper albeit infinitely greater than themselves. God is holy mystery whose nature we cannot hope to understand. Some say God is love, and of course He is that. But love is not His nature any more than we could say that here is our nature because we are here. What is more important than God-talk is developing the loving virtues that Jesus exhibits – compassion, understanding, and self-control.
Thursday, March 29, 2012
Thursday of the Fifth Week of Lent
(Genesis 17:3-9; John 8:51-59)
The charismatic heretic of the fourth century Arius had the same problem which vexes the Jews in today’s gospel. If God is infinite – he argued – than he could not become incarnate in a singular subject. This, he claimed, would be like putting a mountain into a box. Therefore, he concluded, Jesus must have been created like all other beings and then raised to divine status by God’s indulgence. In the gospel reading the Jews critique Jesus as coming to a similar erroneous conclusion when he claims, “Before Abraham came to be, I AM.” In another words, according to the Jews, Jesus is identifying himself with the eternal “I AM” when he is obviously a creature born in time.
The mystery of the incarnation was enlightened by the genius of St. Athanasius, a contemporary of Arius. Athanasius taught that God is completely unknowable. We have glimpses of who God is through Jesus, but His nature is still beyond our understanding. If God were only infinite, then Arius would be right – there would be no box or man that could contain Him. But it is only because God who is far beyond human intelligence has revealed it that we can say He became human. Still how this happens is beyond human reckoning.
Athanasius gave us another proposition that is also beyond our comprehension. He said that God became human so that humans may become like God. Looking about us or in us, this seems impossible although the saints provide a glimmer of hope. The Easter mystery provided the grace for the saints to become holy. It will likewise help us to become like God.
(Genesis 17:3-9; John 8:51-59)
The charismatic heretic of the fourth century Arius had the same problem which vexes the Jews in today’s gospel. If God is infinite – he argued – than he could not become incarnate in a singular subject. This, he claimed, would be like putting a mountain into a box. Therefore, he concluded, Jesus must have been created like all other beings and then raised to divine status by God’s indulgence. In the gospel reading the Jews critique Jesus as coming to a similar erroneous conclusion when he claims, “Before Abraham came to be, I AM.” In another words, according to the Jews, Jesus is identifying himself with the eternal “I AM” when he is obviously a creature born in time.
The mystery of the incarnation was enlightened by the genius of St. Athanasius, a contemporary of Arius. Athanasius taught that God is completely unknowable. We have glimpses of who God is through Jesus, but His nature is still beyond our understanding. If God were only infinite, then Arius would be right – there would be no box or man that could contain Him. But it is only because God who is far beyond human intelligence has revealed it that we can say He became human. Still how this happens is beyond human reckoning.
Athanasius gave us another proposition that is also beyond our comprehension. He said that God became human so that humans may become like God. Looking about us or in us, this seems impossible although the saints provide a glimmer of hope. The Easter mystery provided the grace for the saints to become holy. It will likewise help us to become like God.
Wednesday, March 28, 2012
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, 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.
The story illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not slaves of anyone. But this is very 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 Yoyo Ma on the cello or Venus Williams on the tennis court.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of life that disengages us from attachments to fortune, fame, and force and sets our sights on eternal life. He accomplishes this by sending us the Holy Spirit. The grace of the Holy Spirit is what the coming Easter season is all about.
(Daniel 3:14-20, 91-92, 95; John 8:31-42)
In a movie about the revolution in Nicaragua, 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.
The story illustrates the lesson that Jesus gives in the gospel today. The Jews think they are free because they are not slaves of anyone. But this is very 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 Yoyo Ma on the cello or Venus Williams on the tennis court.
As Jesus says, freedom comes from accepting him as God’s Son. He brings the rule of life that disengages us from attachments to fortune, fame, and force and sets our sights on eternal life. He accomplishes this by sending us the Holy Spirit. The grace of the Holy Spirit is what the coming Easter season is all about.
Tuesday, March 27, 2012
Tuesday of the Fifth Week in Lent
(Numbers 21:4-9; John 8:21-30)
Emily Dickinson is certainly one of America’s greatest poets. Her story is remarkable since during her lifetime less than one percent of her poems were published, and these often edited to fit nineteenth century sensibilities. Only after her death was her genius recognized. It is something like Jesus saying in the gospel today that only when he is lifted up to die, the people will finally recognize who he is.
Jesus has been in debate with the Pharisees. He has told them that he comes from the Father. But they cannot understand what he means because they have chosen to live in darkness. Jesus now tells them that when they lift him up (he means on the cross), they will realize that he is from God. In John’s account of the Passion, this prophecy is realized when a declaration is put on the cross that he is the “king of the Jews.” It is written in multiple languages so that the whole world may understand. The title admittedly has less impact today than in Jerusalem around 33 A.D. Then it means that he is God’s favored son, if not God himself.
We recognize Jesus as Lord, but at times we want to step out of the light and into the darkness. Instead of following Jesus, we desire pleasure, prestige, or power. In any case, it would be a poor choice since it means surrendering the glory of Jesus’ second lifting up. We would be trading away our resurrection from the dead.
(Numbers 21:4-9; John 8:21-30)
Emily Dickinson is certainly one of America’s greatest poets. Her story is remarkable since during her lifetime less than one percent of her poems were published, and these often edited to fit nineteenth century sensibilities. Only after her death was her genius recognized. It is something like Jesus saying in the gospel today that only when he is lifted up to die, the people will finally recognize who he is.
Jesus has been in debate with the Pharisees. He has told them that he comes from the Father. But they cannot understand what he means because they have chosen to live in darkness. Jesus now tells them that when they lift him up (he means on the cross), they will realize that he is from God. In John’s account of the Passion, this prophecy is realized when a declaration is put on the cross that he is the “king of the Jews.” It is written in multiple languages so that the whole world may understand. The title admittedly has less impact today than in Jerusalem around 33 A.D. Then it means that he is God’s favored son, if not God himself.
We recognize Jesus as Lord, but at times we want to step out of the light and into the darkness. Instead of following Jesus, we desire pleasure, prestige, or power. In any case, it would be a poor choice since it means surrendering the glory of Jesus’ second lifting up. We would be trading away our resurrection from the dead.
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