Wednesday, March 19, 2025

 

Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary

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

One innovation of Pope Francis has been to include St. Joseph in the very often used Second and Third Eucharistic Prayers.  For awhile waning in the popular eye, Joseph’s role in the economy of salvation has been reemphasized.  After all, he not only gave Jesus royal lineage; he most likely taught his divine son godly justice.

In today’s gospel Joseph manifests how justice is a virtue that requires more than a literal enactment of law but also love and prudence.  The Law allows Joseph to publicly expose Mary as having sexual relations outside marriage.  Of course, that is not true, but her pregnancy indicates it.  However, Joseph, being truly just, cares about Mary and adeptly decides to divorce her in secret.  In the end he does not have to do it, but his plan reveals a man of good character.  Raising Jesus as his own son, he likely passes on to him godly virtues.

Although contemporary artists often picture Joseph touching Mary, in classical art there is almost always a separation between the two.  Joseph was a chaste man who would not let proximity lapse into sexual intimacy.  It is one more virtue that we can learn from this wise and holy man.

Tuesday, March 18, 2025

Tuesday of the Second Week of Lent

(Isaiah 1:10.16-20; Matthew 23:1-12)

 In the Gospel of Matthew Jesus wages a war on hypocrisy.  He emphasized it in the Sermon on the Mount where he warned his disciples not to fast, pray, or give alms for show.  In today’s passage he critiques the Pharisees for not practicing what they preach, a sign of hypocrisy. 

Then Jesus tells his disciples that they are brothers and sisters to one another.  As such, no is to assume greater respect or honor than anyone else.  He becomes specific when he says that they are not to call one another, “Rabbi,” “teacher,” “master,” or “father.”  These titles are used among the Pharisees to covet honor. 

We in the Church have not taken Jesus literally here.  Teachers inside the Church abound.  Priests are almost universally called “Father.”  Because these transgressions have a long tradition and often give comfort to those who seek spiritual wisdom, they may be readily forgiven.  But clericalism – the pretension that priests are better and more deserving of honor than lay persons – remains a tragic sin.  It is tragic because Orders is a sacrament of service, not of domination.  It is a sin because it subverts the unity Jesus intends among his disciples.

 

Monday, March 17, 2025

Monday of the Second Week of Lent

(Daniel 9:4b-10; Luke 6:36-38)

Preparing for the Jubilee Year 2000 Pope Saint John Paul II called upon the Church to make a “purification of memory.” This term sounds strange.  Memories may not be accurate and in need of correction.  But how is this a “purification”?  It turns out that the saintly pope had in mind first a communal acknowledgement of past sins of the Church.  He wanted Catholics to own the sins of racism, intolerance of credal difference, marginalization of women, and other such social abuses that have compromised the Church’s holiness.  Second, as part of the process of purification St. John Paul wanted the faithful to remember how they and their ancestors were sinned against.  Here, however, instead of seeking an apology, they were to offer forgiveness.  In these ways the Church was to renew itself to carry out the work of the gospel more effectively.

Daniel’s lament of Israel’s sins against God in today’s first reading demonstrates a “purification of memory.”  The prophet, hoping for forgiveness, acknowledges the many sins that brought about the anguish of the Babylonian exile.  With God’s mercy the nation could be reborn, as it were, to make a fresh start at modeling the Lord’s ways.

Each Lent we are called upon to enact a “purification of memory.” We should call to mind our sins, especially the most grievous ones, and pray that God will give us the strength never to commit them again.  We also want to remember the times in which we have been sinned against and to pray for our persecutors.  Doing so, at Easter we will emerge from our Lenten retreat to serve better God and humans.

Sunday, March 16, 2025

SECOND SUNDAY OF LENT

(Genesis 15:5-12, 17-18; Philippians 3:17-4:1; Luke 9:28b-36)

As on every Second Sunday of Lent, the gospel today focuses on Jesus being mysteriously transfigured. The story astounds the reader. The narrative from the beginning recounts Jesus’ formation as a prophet with some strange experiences, but nothing unimaginable. Then, we come to this passage. Jesus is on the mountain with three disciples. They get a glimpse of him in glory. What does it all mean?

Rather than try to explain the story’s development and apply its meaning to our lives, we are going to employ another strategy today. We will examine three components of the story that seem particularly revealing. Then we will ask ourselves what they indicate for our Lenten journey.

First, Jesus is transformed while he is praying. In his dialogue with the Father, he is seen as united with Him in such a way that he assumes the Father’s glory. As the Creed says, Jesus is “light from light, true God from true God.” The event shows the purpose of prayer as uniting us with God the Father. It is a moment of truth because God knows our heart. We cannot deceive Him with pretenses. This is a grace.  We don’t have to put on a mask when asking the Father for what is necessary to live happily.

Only this narrative according to Saint Luke reveals the theme of the conversation between Jesus, Moses and Elijah. They speak of the “exodus” that Jesus is going to suffer in Jerusalem. The Greek says literally “exodus” although some translations have “departure” or “death.” The evangelist’s purpose is to say that the violent death that awaits Jesus in the holy city will bring about liberation like the exodus of the Hebrews from Egypt liberated them from slavery.  As horrible as the crucifixion will be for Jesus, it will also be transformative. By his death on the cross Jesus will redeem the world from its sins. As the sinless Son of God, he alone can offer a sacrifice that will justify all humans. The first reading says that by faith the Lord credited Abram with righteousness. St. Paul developed this concept by declaring that through faith in Jesus Christ, crucified and resurrected, we have been justified.

Finally, it is worth reflecting on the cloud that envelops the disciples and the voice that emanates from it. As something that obscures one’s sight, the cloud invokes fear. But as something refreshing and peculiar, the cloud attracts attention. Thus, the cloud becomes a symbol of the Divine, at once fearful and fascinating. People today take out their phones to take photos of anything unusual. Similarly, Peter wants to make three huts to freeze in time the appearance of Jesus in glory. But the voice of the cloud urges him and his companions to seize the moment, not try to replicate it. They (and we too) should listen to Jesus. He is not only God’s “Son” but also his “chosen” one.  The term comes from Second Isaiah where it is used to describe the Suffering Servant. This mysterious figure bore the sins of many. Because he has no referents in the Isaiah narrative Mark, Matthew, and Luke assumed that he uniquely anticipates Jesus Christ.

The Transfiguration of the Lord should not move us to quick action. Rather, its strangeness indicates that we are to pause and contemplate. We might ask ourselves: What is our destiny as followers of Jesus if his was the cross and resurrection from the dead? Could it be anything other than to suffer and receive glory like him? In the second reading St. Paul promises the Philippians that Jesus will transform their bodies into glorious bodies like his. It is our purpose for Lent to be transfigured like Christ by our acts of sacrifice.

Friday, March 14, 2014

Friday of the First Week of Lent

(Ezekiel 18:21-28; Matthew 5:20-26)

Children in parochial schools often had problems with today’s first reading.  They reasoned that it is wrong to condemn someone who has lived his whole life doing good and then makes a small error.  Perhaps they did not understand what is at the basis of the good and bad behavior.

God calls all people to a relationship with himself.  With each good deed and with each prayer the relationship deepens if the prayer or deed is done to please God and not just to look good.  After years of such activity, the person should have little difficulty in achieving goodness since God is working with her or him. At this point a corrupt action or prayer is more than a misdeed.  It is an affront to a longtime friend.

Graciously God offers the offender opportunity to makes amends.  But if that is refused out of pride or disdain, God cannot be called unjust for condemning the person.  It is not always easy to commit a sin.  The more we develop a relationship with God by doing what is right, the less likely we are to offend Him.