Monday, March 4, 2013

Monday of the Third Week of Lent

(II Kings 5:1-15ab; Luke 4:24-30)

In “Death of the Hired Hand” poet Robert Frost tells the story of a shiftless, old farmhand.  The character is an almost complete failure, but he has one remarkable quality – he knows how to pitch hay.  The poet explains how some people defeat their purpose by standing on the hay they mean to pitch.  The old farmhand, however, knows better.

Two characters in the first reading stand on, as it were, the hay they mean to pitch.  Both the king of Israel and Naaman, the Syrian general, make themselves obstacles to what they wish to accomplish.  They worry about not being able to do something when all that is necessary is that they trust in God.  One wants to shout at the first: “No, king of Israel, you are not a god with power over life and death.  Your God, however, has exactly that power.  Ask him to heal the leper.” And to the general: “No, Naaman, you cannot be cleansed in the waters of your own land.  Do what the prophet of God tells you, and you will be healed of your leprosy.”

Rather than put our trust in God we often fret over challenges confronting us.  We too need to be reminded that we are not gods, that our resources cannot resolve every problem.  We too must trust the God of Israel, the Father of our Lord Jesus Christ.  He can and will save us when we turn first to Him for help.

Friday, March 1, 2013

Friday of the Second Week of Lent

(Genesis 37:3-4.12-13a.17b-28a; Matthew 21:33-43.45-46)

Parents of drug addicts sometimes tell the sad story of how they had to lock their doors on their addicted children.  After repeated instances of having their household treasures stolen to support a drug habit, they said, “Enough is enough,” and refused their troubled children entry into their homes.  In today’s reading from Genesis we hear the story of Joseph’s brothers treating him with even greater disregard than some drug addicts manifest toward their parents.

Not all his brothers conspire to kill Joseph.  Rueben, the eldest of the lot, shows some compassion by suggesting that they hold him prisoner while he figures out how to send him home safely.  Another brother, Judah, seems to have a similar sentiment, but his suggestion that they sell Joseph to Ishmaelite traders may be read as an attempt to realize a profit while ridding themselves of their nemesis.  In sum, the motive of all the brothers, save Rueben, is treachery.  They exemplify the dark side of humanity in crying need of renewal.

We are coming to the middle of Lent.  Hopefully, we have noticed by now that our motives are often not just mixed but wickedly perverse.  Perhaps we dislike seeing friends and family members receiving credit.  Perhaps we show cruelty to people when we know that we can get away with it.  Now is the time to repent of this wrongfulness and to beg God’s grace.

Thursday, February 28, 2013

Thursday of the Second Week of Lent

(Jeremiah 17:5-10; Luke 16:19-31)

The “bosom of Abraham” has a history outside Christianity.  “Bosom” in biblical times referred to the chosen place at the right of the host during a festive gathering.  There is a glimpse of this in the Gospel of John where the beloved disciple sits close enough to Jesus that he can talk to him privately.  In today’s gospel the poor Lazarus enjoys such intimacy with Abraham.

The passage presents a frightful warning to those who ignore the plight of the poor.  They will be judged as unworthy of eternal rest.  It is not that they cling to the Law of Moses and refuse to believe in Jesus but they ignore Moses whom Jesus is bringing to fulfillment.  Is Lazarus rewarded just because he suffered want in the world?  The gospel tempts us to believe this, but it should be taken for granted that he lived in accordance with the Law and therefore welcomed Jesus’ message of the advent of God’s kingdom.

Abraham is the exemplar of faith in the Old Testament.  If we truly believe, then we follow God’s command to care for the poor.  Not doing so – mistreating or even ignoring the poor in our midst – indicates not just our lack of charity but a defect in our faith.

Wednesday, February 27, 2013

Wednesday of the Second Week of Lent

(Jeremiah 18-20; Matthew 29:17-28)

All people want to be admired.  They do not care to be overlooked, much less disparaged.  Rather, they hope to be respected and perhaps even looked up to.  Parents will want distinction for their children, especially if they have failed to achieve it themselves.  It does not come as a surprise, then, that the mother of James and John tries to procure seats of honor for her two sons in today's gospel.

But it is unfortunate that she chooses this moment to make her request. Jesus has just revealed the tragic course that he will follow: betrayal, false condemnation, severe torture, and cruel execution.  One would hope that he be given support as he walks this gruesome road.  But that is not to come at this point from his apostles.

Their obtuseness, reasserted in the outrage with James and John rather than concern over the prediction of their own misdeed, should make us aware of our own complicity in Jesus' passion.  Many of us have a hard time recognizing our sinfulness.  Like the apostles, we prefer to seek edification in the eyes of others rather than acknowledge our pride, dishonesty, and avarice. Now, seeing the myopia of the apostles, we should confess these faults and others as the sins Jesus died to have forgiven.

Tuesday, February 26, 2013

Tuesday of the Second Week in Lent

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

“Power tends to corrupt,” Lord Dahlberg-Acton wrote to Bishop Mandell Creighton in 1887, “and absolute power corrupts absolutely.” Acton wasn’t condemning the possession of power since it is necessary to bring about anything that is worthwhile. But he was cautioning his friend that having power entails responsibility because it could as easily be used for evil as for good.

In the gospel Jesus comments on the abuse of power by the scribes and Pharisees. He criticizes their way of exploiting the prestige – a kind of power -- they have for purposes of self-aggrandizement. He then forbids all titles of prestige among his followers.

The question is frequently asked, “If Jesus prohibits the titles of ‘father’ and ‘Master’ (teacher) and ‘Rabbi,’ then why have at least the first two terms been used in the Church for centuries?” Although an argument may be made in defense of the titles by examining the context of the gospel passage, it seems most honest to say that the Church, the ultimate interpreter of Scripture, determined early on that she would not insist upon a literal following of Jesus’ words here. The case is like the Church’s acceptance of oaths even though Jesus specifically prohibits them (Matthew 5:34-37). The Church believes that the title of “father,” used out of respect for the training, dedication, and experience of priests, is legitimate. The Church also holds that priests, like worthy fathers of families, should serve their people tirelessly, selflessly, and judiciously.