Thursday of the Second Week of Lent
(Jeremiah 17:5-10; Luke 16:9-31)
A dozen or so years ago sociologist Charles Murray published a book that
received national attention. Coming Apart
marshaled massive evidence demonstrating that the United States was becoming
increasingly stratified economically and socially. Although the liberal rich are criticized as
having an elitist disregard for religion and for wanton living, Murray showed the
opposite. His evidence revealed that the
rich were much more likely to go to church and have intact families than the poor. So do the rich in the United States act like
the rich man in the gospel parable today, or do they follow Christ?
Of course, the answer is, “that depends.” In the parable the rich man's sin is not
that he is wealthy but that he overlooks poor Lazarus lying at his door.
He probably is well-known in the community, but interestingly in the hereafter
he goes unnamed. Meanwhile, Lazarus dies in misery but is remembered by
name in eternal bliss.
Some rich, no doubt, faithfully follow the Lord. However, there is a
striking parallel between the rich in America and the rich man who ignores
Lazarus. With gated communities, first-class accommodations, and high-cost
private schools, the rich are not likely to see the poor struggling close by. They
must make special effort on behalf of the needy to be remembered in eternal
life.
Thursday, March 20, 2025
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)
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.