Monday of the Fourth Week of Lent
(Isaiah 65:17-21; John 4:43-54)
Younger Next Year is one of many books promising a longer, healthier life. Its principal idea is that a proper regime of diet and exercise decreases your “biological age” even as your “physical age” advances. Although a good mix of diet and exercise should grant almost anyone a longer life, the concept of “biological age” is, at best, subtle. One can hardly arrest the whole process of aging. Similarly, we have to think hard about what Isaiah means when he promises that there will be a time when dying at a hundred would seem a short life.
We should understand the prophet to be expressing himself poetically, not literally. That is, Isaiah is commenting upon one’s spiritual life, not physical life. He means to say that in the new creation we will maintain the glory of youth and the wisdom of the aged. Death will be of no concern for us because we will have encountered the source of eternal life.
It may be hard to believe, but the new creation has already begun. Jesus has conquered death even though its cold reality swamps us at times. Humans will be dying until Jesus comes as he promised, but physical death need not be the last utterances of a person’s existence. When we give ourselves over to him, we enter the new creation. He buoys our lives to float above the currents of sin that would destroy us. At death he will give us spiritual life in its fullness. No one can say exactly what this will be like except that it will be like Jesus’ own life. Meanwhile, we should feel younger just by giving ourselves over to him.
Friday, March 12, 2010
Friday of the third Week in Lent
(Hosea 14:2-10; Mark 12:28-34)
A number of years ago a Jesuit theologian wrote a disturbing article entitled, “The Eclipse of Love for God.” He said that what was one primary to our Christian faith -- our love for God -- is now often dismissed. Some, he said, replace the love for God with love for neighbor. Others, he continued, believe that the command to love God is only another way of stating the need to love oneself! Gratefully, the theologian advised that the commandment to love God still stands and can be fulfilled.
“How?” we might ask. Pope Benedict has suggested that we show our love for God by refraining from things that we enjoy. Foregoing desserts for God’s sake, for example, shows one’s love for Him. We also show our love for God by being faithful to prayer and worship. Many wonder how God permits catastrophes like the one that has befallen Haiti. Fervent prayer in these cases indicates that we love God and recognize his sovereignty over creation even though we do not and cannot comprehend His ways.
Jesus’ response to the scribe’s insight in the gospel is telling. He says that the scribe is “not far from the Kingdom of God” because he recognizes the necessity of loving God. Doing it – loving God above all things – will place him squarely in the heart of that Kingdom.
(Hosea 14:2-10; Mark 12:28-34)
A number of years ago a Jesuit theologian wrote a disturbing article entitled, “The Eclipse of Love for God.” He said that what was one primary to our Christian faith -- our love for God -- is now often dismissed. Some, he said, replace the love for God with love for neighbor. Others, he continued, believe that the command to love God is only another way of stating the need to love oneself! Gratefully, the theologian advised that the commandment to love God still stands and can be fulfilled.
“How?” we might ask. Pope Benedict has suggested that we show our love for God by refraining from things that we enjoy. Foregoing desserts for God’s sake, for example, shows one’s love for Him. We also show our love for God by being faithful to prayer and worship. Many wonder how God permits catastrophes like the one that has befallen Haiti. Fervent prayer in these cases indicates that we love God and recognize his sovereignty over creation even though we do not and cannot comprehend His ways.
Jesus’ response to the scribe’s insight in the gospel is telling. He says that the scribe is “not far from the Kingdom of God” because he recognizes the necessity of loving God. Doing it – loving God above all things – will place him squarely in the heart of that Kingdom.
Wednesday, March 10, 2010
Wednesday of the Third Week in Lent
(Deuteronomy 4:1.5-9; Matthew 5:17-19)
“Something there is that doesn’t love a wall,” Robert Frost wrote at the beginning of a famous poem. We might change “wall” to “law” and come up with a similar truth. Laws(like walls) can obstruct the good as well as serve it. For example, privacy laws can make clerical visits in hospitals problematic. It seems that the apostle Paul had little use for law. He wrote the Letters to the Galatians and the Romans refuting the need for Christians to be circumcised as the Jewish Law prescribes.
Still laws are necessary. They guide us in the pursuit of the good. Without some laws, at least, we would likely make repeated mistakes and hurt people in the process. We also need laws to protect us from the unscrupulous who would not allow common respect for others inhibit their desires. In the readings today both Moses and Jesus extol the Law which God has given to the Israelites. Moses believes that there are no statutes and decrees more just than those contained in Israel’s Law. Jesus finds the same Law binding until all things come to pass. Then how can Paul dismiss it so forcefully? And why do we not practice that Law today?
The Ten Commandments have always served as a guide to morality and still bind Christians. It is true, however, that the ritualistic parts of the Law have lost their force because with Jesus’ death and resurrection all things indeed have come to pass. Finally, we should not understand Paul as rejecting the Law completely but as saying that alone the Law has proven ineffectual at producing the righteousness of salvation. For that, he says, we need the grace of Christ.
(Deuteronomy 4:1.5-9; Matthew 5:17-19)
“Something there is that doesn’t love a wall,” Robert Frost wrote at the beginning of a famous poem. We might change “wall” to “law” and come up with a similar truth. Laws(like walls) can obstruct the good as well as serve it. For example, privacy laws can make clerical visits in hospitals problematic. It seems that the apostle Paul had little use for law. He wrote the Letters to the Galatians and the Romans refuting the need for Christians to be circumcised as the Jewish Law prescribes.
Still laws are necessary. They guide us in the pursuit of the good. Without some laws, at least, we would likely make repeated mistakes and hurt people in the process. We also need laws to protect us from the unscrupulous who would not allow common respect for others inhibit their desires. In the readings today both Moses and Jesus extol the Law which God has given to the Israelites. Moses believes that there are no statutes and decrees more just than those contained in Israel’s Law. Jesus finds the same Law binding until all things come to pass. Then how can Paul dismiss it so forcefully? And why do we not practice that Law today?
The Ten Commandments have always served as a guide to morality and still bind Christians. It is true, however, that the ritualistic parts of the Law have lost their force because with Jesus’ death and resurrection all things indeed have come to pass. Finally, we should not understand Paul as rejecting the Law completely but as saying that alone the Law has proven ineffectual at producing the righteousness of salvation. For that, he says, we need the grace of Christ.
Tuesday, March 9, 2010
Tuesday of the Third Week in Lent
(Daniel 3:25.34-43; Matthew 18:21-35)
Last month the New York Times reported that “My Way,” the song that Frank Sinatra popularized, has caused fights in karaoke bars in the Philippines. There are no scientific explanations of the violence, but it is believed that the song’s lyrics exude arrogance which provokes reaction. Those words do seem to contradict the Lord’s way as demonstrated by Azariah in the first reading today.
Azariah lives with other Jews in Babylonia. Their homeland has been sacked, and they have been deported. Azariah acknowledges that by not living in the Lord’s ways, the people brought the devastation upon themselves. Now he beseeches God for mercy on all. In so doing, Azariah offers the sacrifice which the prophets called for – hearts contrite and lowly.
Especially during Lent we strive to live what Azariah prayed. First, we acknowledge our sinfulness – not only personal shortcomings but those of the communities to which belong as well. Then we rededicate ourselves to the Lord’s way. There is room for some individualization in repentance if we like to think of ourselves as doing things “my way.” But let us make no mistake, putting too much emphasis on ourselves will like lead away from, not toward, the Lord.
(Daniel 3:25.34-43; Matthew 18:21-35)
Last month the New York Times reported that “My Way,” the song that Frank Sinatra popularized, has caused fights in karaoke bars in the Philippines. There are no scientific explanations of the violence, but it is believed that the song’s lyrics exude arrogance which provokes reaction. Those words do seem to contradict the Lord’s way as demonstrated by Azariah in the first reading today.
Azariah lives with other Jews in Babylonia. Their homeland has been sacked, and they have been deported. Azariah acknowledges that by not living in the Lord’s ways, the people brought the devastation upon themselves. Now he beseeches God for mercy on all. In so doing, Azariah offers the sacrifice which the prophets called for – hearts contrite and lowly.
Especially during Lent we strive to live what Azariah prayed. First, we acknowledge our sinfulness – not only personal shortcomings but those of the communities to which belong as well. Then we rededicate ourselves to the Lord’s way. There is room for some individualization in repentance if we like to think of ourselves as doing things “my way.” But let us make no mistake, putting too much emphasis on ourselves will like lead away from, not toward, the Lord.
Monday, March 8, 2010
Monday of the Third Week in Lent
(II Kings 5:1-15ab; Luke 4:24-30)
Dostoyevsky’s famous “Grand Inquisitor” denies the faith he is entrusted to defend. Because he believes that Christ offered too much freedom, he dismisses Christ’s teaching in order to gain full human allegiance of the people by offering them bread and showing them authority. It is shocking to realize that the inquisitor is a cardinal of the Catholic Church – a priest and probably a bishop.
The story may critique Communism which Dostoyevsky saw on the horizon, but it also warns us of the possibility of our rejecting Christ. We identify ourselves as Christians, but do we accept the Lord’s teaching? Do we support others in humility, or do we “put others down”? Do we use our resources to assist the poor, or do we strive to accumulate as much as possible for ourselves? Do we pray frequently and fervently, or is our prayer limited to the times and places dictated personal habit and social custom?
In the gospel today the people of Jesus’ own town reject him. They cannot accept the fact that he has worked wonders in other places but refuses to do so among them. It is certainly possible that we reject Jesus as well. We would likely do so in the furtive ways indicated above, not by direct action as happened in Nazareth.
(II Kings 5:1-15ab; Luke 4:24-30)
Dostoyevsky’s famous “Grand Inquisitor” denies the faith he is entrusted to defend. Because he believes that Christ offered too much freedom, he dismisses Christ’s teaching in order to gain full human allegiance of the people by offering them bread and showing them authority. It is shocking to realize that the inquisitor is a cardinal of the Catholic Church – a priest and probably a bishop.
The story may critique Communism which Dostoyevsky saw on the horizon, but it also warns us of the possibility of our rejecting Christ. We identify ourselves as Christians, but do we accept the Lord’s teaching? Do we support others in humility, or do we “put others down”? Do we use our resources to assist the poor, or do we strive to accumulate as much as possible for ourselves? Do we pray frequently and fervently, or is our prayer limited to the times and places dictated personal habit and social custom?
In the gospel today the people of Jesus’ own town reject him. They cannot accept the fact that he has worked wonders in other places but refuses to do so among them. It is certainly possible that we reject Jesus as well. We would likely do so in the furtive ways indicated above, not by direct action as happened in Nazareth.
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