Good Friday: Celebration of the Lord’s Passion
(Isaiah 52:13-53:12; Hebrews 4:14-16.5:7-9; John 18:1-19:42)
As was mentioned yesterday, this year the Jewish Passover begins this evening. John’s gospel, unlike the other three, likewise records Jesus dying on the day immediate to Passover. In fact, John makes a point in saying that Jesus is handed over to be crucified at noon, the hour when the priests in the Temple sacrifice the lambs for the feast. Early in the gospel John the Baptist called Jesus “the lamb of God who takes away the sin of the world.” The prophecy is being completed at this moment.
There are many divergences between the Gospels of Matthew, Mark, and Luke and that of John. In Matthew, Mark, and Luke, Jesus asks his Father to remove the cup of suffering he is about to take; in John he dismisses the idea of such a request. In Matthew, Mark, and Luke Jesus is condemned in a hearing before the assembly of Jewish leaders after his arrest; in John only the high priest Annas interrogates Jesus, and no one condemns him (although a council of Jewish leaders has previously decided that Jesus must die). In the first three gospels Jesus says nothing to Pilate except that he is the king of the Jews; in the fourth gospel there is a lively dialogue between the two in which Pilate is given an opportunity to accept “the light of the world.” Finally (for now), in Matthew, Mark and Luke, Jesus’ disciples do not come near the cross; in John his beloved disciple stands by him along with Jesus’ mother and two other women.
People worry about which version of the gospel is most accurate and even if any can be believed. Such uneasiness, however, is unnecessary. Like the Blessed Trinity, the mystery of Jesus death and resurrection transcends our understanding. The different descriptions of what takes place suggest this incomprehensibility. But all four gospels do converge in telling us that Jesus’ death on the cross reconciles humanity with God. Further, all claim that by taking the Eucharistic bread and wine, we participate fully in Jesus meritorious death so that we might share his glorious resurrection.
Thursday, April 5, 2012
Holy Thursday
(Exodus 12:1-8.11-14; I Corinthians 11:23-26; John 13:1-15)
Tomorrow evening Jewish families will gather in their homes to celebrate Passover. Many will eat the traditional foods and have their children ask the four famous questions leading to a retelling of Israel’s liberation from slavery in Egypt. Such a supper comprises the context of today’s gospel.
Although it is taken in the customary way, Jesus gives the meal a new significance for his followers. It is to commemorate not just Israel’s release from forced servitude but humanity’s deliverance from spiritual bondage. By identifying the bread that is blessed, broken, and shared with his body and the wine which is likewise blessed and drunk with his blood, Jesus points to his imminent death and resurrection as humanity’s emancipation from sin.
What proof do we have that this liberation has taken place? This is a legitimate question in the face of widespread maliciousness, even among Christians. It should not be answered by invoking the cover of a “mystery of faith.” We see ample evidence of liberation in the saints who through two millennia have happily followed Jesus’ example of washing the feet of others. That is, they did not literally pour water over the feet of the needy, but they patiently cared for their well-being. Such a person died in Dallas just a week ago. Fr. Matt Robinson would graciously assist all callers at the door and, until his religious community installed voice mail, the telephone. He was always available for confession and for the last half of his life worked tirelessly for the unborn.
(Exodus 12:1-8.11-14; I Corinthians 11:23-26; John 13:1-15)
Tomorrow evening Jewish families will gather in their homes to celebrate Passover. Many will eat the traditional foods and have their children ask the four famous questions leading to a retelling of Israel’s liberation from slavery in Egypt. Such a supper comprises the context of today’s gospel.
Although it is taken in the customary way, Jesus gives the meal a new significance for his followers. It is to commemorate not just Israel’s release from forced servitude but humanity’s deliverance from spiritual bondage. By identifying the bread that is blessed, broken, and shared with his body and the wine which is likewise blessed and drunk with his blood, Jesus points to his imminent death and resurrection as humanity’s emancipation from sin.
What proof do we have that this liberation has taken place? This is a legitimate question in the face of widespread maliciousness, even among Christians. It should not be answered by invoking the cover of a “mystery of faith.” We see ample evidence of liberation in the saints who through two millennia have happily followed Jesus’ example of washing the feet of others. That is, they did not literally pour water over the feet of the needy, but they patiently cared for their well-being. Such a person died in Dallas just a week ago. Fr. Matt Robinson would graciously assist all callers at the door and, until his religious community installed voice mail, the telephone. He was always available for confession and for the last half of his life worked tirelessly for the unborn.
Wednesday, April 4, 2012
Wednesday of Holy Week
(Isaiah 50:4-91; Matthew 26:14-25)
Today is often called “Spy Wednesday” presumably because the mass’s gospel reading tells of Judas “look(ing) for an opportunity to hand (Jesus) over.” It is an especially egregious act. The gospel mentions that Judas is paid thirty pieces of silver for his betrayal. This may sound like a lot, but one exegete remarks that it is a paltry sum. Rather than think of Judas as greedy, it may be more accurate to understand him as malicious. John’s gospel obliquely conveys this idea when it remarks immediately after Judas leaves the supper chamber, “And it was night.”
Although the crime of Peter’s denial is sometimes compared to Judas’ betrayal, it actually differs from it as much as a cold differs from a cancer. Peter is under duress when he says that he does not know Jesus where Judas willingly goes to the chief priests seeking to him over. Still we should see our susceptibility to both crimes. We might deny Jesus, the truth, by lying when threatened by loss of power, prestige, or money. It also may be possible that we betray Jesus by distorting the truth to enhance our fame or fortune. In either case we pray for the guidance of the Holy Spirit to avoid wrong-doing.
(Isaiah 50:4-91; Matthew 26:14-25)
Today is often called “Spy Wednesday” presumably because the mass’s gospel reading tells of Judas “look(ing) for an opportunity to hand (Jesus) over.” It is an especially egregious act. The gospel mentions that Judas is paid thirty pieces of silver for his betrayal. This may sound like a lot, but one exegete remarks that it is a paltry sum. Rather than think of Judas as greedy, it may be more accurate to understand him as malicious. John’s gospel obliquely conveys this idea when it remarks immediately after Judas leaves the supper chamber, “And it was night.”
Although the crime of Peter’s denial is sometimes compared to Judas’ betrayal, it actually differs from it as much as a cold differs from a cancer. Peter is under duress when he says that he does not know Jesus where Judas willingly goes to the chief priests seeking to him over. Still we should see our susceptibility to both crimes. We might deny Jesus, the truth, by lying when threatened by loss of power, prestige, or money. It also may be possible that we betray Jesus by distorting the truth to enhance our fame or fortune. In either case we pray for the guidance of the Holy Spirit to avoid wrong-doing.
Tuesday, April 3, 2012
Tuesday of Holy Week
(Isaiah 49:1-6; John 13:21-33.36-38)
The liturgies of Holy Week feature the four sections of the Book of the Prophet Isaiah known as the “Servant Songs.” A part of the third song was presented at mass on Sunday, the first song yesterday, and the second song today. Tomorrow the whole third song will be heard and in Friday’s service, the fourth. Many Jews see the nation of Israel, which has suffered dreadful persecutions through the centuries, as the celebrated “Suffering Servant.” But with no less reason Christians see the Servant as a prototype of Jesus, who lays down his life for others.
Today’s second song tells of how the Servant, like Jesus, is named in his mother’s womb. He is called to bring Judah and Israel back together as Jesus chose twelve apostles to reunite the twelve tribes of Israel. The prophecy that the Servant is a “sharp-edged sword” anticipates Jesus’ preaching dividing the people not along tribal, national, or racial lines but according to who accept him as God’s definitive revelation and who find his words too challenging to follow. Finally, as the Servant’s authority is not to be confined to Israel but will become a light to all nations so have Jesus’ teachings enlightened the world.
The Servant Songs reveal God’s mysterious plan of salvation. God does not bring the world together by force of arms or even 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 a corrupt desire to dominate others and by foregoing the frivolous count of how many countries have a Catholic majority. 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)
The liturgies of Holy Week feature the four sections of the Book of the Prophet Isaiah known as the “Servant Songs.” A part of the third song was presented at mass on Sunday, the first song yesterday, and the second song today. Tomorrow the whole third song will be heard and in Friday’s service, the fourth. Many Jews see the nation of Israel, which has suffered dreadful persecutions through the centuries, as the celebrated “Suffering Servant.” But with no less reason Christians see the Servant as a prototype of Jesus, who lays down his life for others.
Today’s second song tells of how the Servant, like Jesus, is named in his mother’s womb. He is called to bring Judah and Israel back together as Jesus chose twelve apostles to reunite the twelve tribes of Israel. The prophecy that the Servant is a “sharp-edged sword” anticipates Jesus’ preaching dividing the people not along tribal, national, or racial lines but according to who accept him as God’s definitive revelation and who find his words too challenging to follow. Finally, as the Servant’s authority is not to be confined to Israel but will become a light to all nations so have Jesus’ teachings enlightened the world.
The Servant Songs reveal God’s mysterious plan of salvation. God does not bring the world together by force of arms or even 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 a corrupt desire to dominate others and by foregoing the frivolous count of how many countries have a Catholic majority. No, it is giving of ourselves daily in loving obedience to the Lord that we become part of God’s plan.
Monday, April 2, 2012
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.
(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.
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