Monday, March 25, 2013

Monday of Holy Week

(Isaiah 42:1-7; John 12:1-11)

People the world over – Protestants as well as Catholics and, no doubt, Jews, Muslims, even Communists – were amazed by the initial gestures of the new pope.  First, he takes the name of Francis recalling il poverello, the little poor man.  Then he appeared without the illustrious red cape reserved for the Bishop of Rome.  Furthermore, he told the rich of Argentina thinking of attending his inauguration that it would be better if they used the money for such a long trip for relief to the poor.  Pope Francis has evidently taken to heart what the evangelist John teaches in today’s gospel narrative.

Judas grumbles that the perfume which Mary uses to anoint Jesus’ feet could have been sold for the benefit of the poor.  He is not really concerned about the poor but about money. Mary, in fact, instinctively recognizes the truth of the situation.  Jesus, the Son of God, has made himself poor for the enrichment of the whole world.  Giving him due worship, we will turn to his impoverished brothers and sisters in love.

Who are the poor?  In a sense all humans qualify for the label because we are born without a firm relationship with God.  We must see Christ in one another without exception.  But there still are those who lack the physical resources to develop their human potential.  These deserve particular attention because in the hardships they experience, they will continually have difficulty giving praise to God.

Friday, March 22, 2013

Friday of the Fifth Week in Lent

(Jeremiah 20:10-13; John 10:31-42)

Among the gestures made in church we bow to the altar.  Some perhaps think that they are reverencing the tabernacle which is often placed behind the altar.  But the altar itself is a symbol of Jesus.  We bow to him.  The gospel today indicates the association.

The setting is the Jewish feast of the dedication of the temple altar.  Jesus has come to Jerusalem to celebrate.  In the ensuing discussion with the Jews, he says that God has consecrated him as well.  In fact, he will replace the temple altar as the locus of true worship.  His crucifixion becomes the only perfect sacrifice which redeems humanity.  It atones not just of individual sins but the multiplication of guilt through the ages.

The Jews understandably have difficulty accepting Jesus’ claims.  We, however, have the benefit of the testimony of his resurrection from his apostles and from saints throughout the ages who have dedicated their lives to him.  Following in their way we find that in joining him we do not give up our freedom but are freed from the attractions that undermine our desire for eternal life.

Thursday, March 21, 2013

Thursday of the Fifth Week in Lent

(Genesis 17:3-9; John 8:51-59)

It’s ten o’clock on Saturday morning, and your eldest son Bobby is bouncing down the stairs for breakfast.  He has slept through the promise he made his younger brother to take him to soccer practice.  You ask coolly, “Have you had enough sleep, Robert?”   Of course, you are not really concerned about his health.  Your ironic question intends to make your son aware that he has failed to do as he said.  The Gospel of John frequently uses irony in such a way.

It is ironic that the Jews in the gospel today say, “Abraham died as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.’”  They lack understanding that Jesus is speaking of eternal life whose fullness comes with the resurrection at the end of time.

We need not be particularly hard on the Jews in the gospel for not appreciating eternal life.  Its significance escapes most of us.  It is not merely life without end.  Nor is it spiritual life as some envisage a colony of ghosts in heaven.  Eternal life is new, extraordinary, almost unimaginable.  At the same time, recalling glimpses of the resurrected Jesus, we can say that it is conscious, corporal, and joyous.  We might compare it to hearing Beethoven’s Ninth Symphony with a chorus 100,000 strong, but it is really beyond our comprehension.  We can only wait in hope to experience it.

Wednesday, March 20, 2013

Wednesday of the Fifth Week of Lent

(Daniel 3:14-20.91-92.95; John 8:31-42)

"There is not any reasoning which can convince me, contrary to my senses, that three is one, and one three," wrote Abigail Adams rejecting the Christian doctrine of the Trinity.  She was not a theologian but the upright, intelligent wife of the second president of the United States.  The same difficulty vexes anyone who relies on common sense.   It is why the Jews reject Jesus in the Gospel of John.

The Jews know where Jesus is leading them when he says in today’s gospel, “I tell what I have seen in the Father’s presence…”  Earlier in the gospel it was stated that they tried to kill Jesus because he “called God his own father, making himself equal to God.”  Being monotheists, as today’s first reading amply testifies, they will not tolerate any suggestion of two Gods.  Neither should Christians.

It is hardly imaginable, much less intuitive, how the Son and the Father are one God.  Virtually skipping logic, we call it “mystery” but hold to the concept firmly as the guarantor of our redemption.  Indeed, we posit a third figure of the one God, the Holy Spirit who completes the work of our salvation.  It is because Jesus is God that his death and resurrection have universal application.  It is because he is God with the Father that our deaths as well will blossom into resurrection. 

Tuesday, March 19, 2013

Solemnity of St. Joseph, spouse of the Blessed Virgin Mary

(II Samuel 7:4-5a.12-14a.16; Romans 4:13.16-18.22; Matthew 1:16.18-21.24a)

The movie “Raggedy Man” tells about a disfigured war veteran who returns home to silently watch over his estranged wife and two sons.  The man, who abandoned his family several years before, eventually gives his life to protect it from intruders.  The story is reminiscent in ways of the gospel portrait of St. Joseph.

St. Joseph never utters a word in the two gospels where he has active roles.  Yet his contribution to the birth and upbringing of Jesus is palpable.  He gives Jesus the proper lineage of a Messiah.  Equally critical, he lives righteously carrying out the spirit of the law which, no doubt, gives example to the boy Jesus.  Prompted by the heavenly messenger, he takes the pregnant Mary into his home.  Moved again to save Jesus from the machinations of the evil Herod, he takes Mary and her son to Egypt.  It is assumed that through these trials and beyond he never has sexual intimacy with the Virgin Mother.

In our over-heated sexually and under-achieving morally society St. Joseph serves as model of goodness.  He reflects the truth that sex is not everything, but attending to a relationship with Jesus is.  Further, he inspires us to discern from our experiences as well as our dreams the vocation to which God is calling us.