Friday of the Second Week of Lent

“Joseph is Sold”
by Sébastien Bourdon, 1637

 
Readings for Friday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Genesis 37:3-4, 12-13a, 17b-28a
 
Israel loved Joseph best of all his sons,
for he was the child of his old age;
and he had made him a long tunic.
When his brothers saw that their father loved him best of all his sons,
they hated him so much that they would not even greet him.
 
One day, when his brothers had gone
to pasture their father’s flocks at Shechem,
Israel said to Joseph,
“Your brothers, you know, are tending our flocks at Shechem.
Get ready; I will send you to them.”
 
So Joseph went after his brothers and caught up with them in Dothan.
They noticed him from a distance,
and before he came up to them, they plotted to kill him.
They said to one another: “Here comes that master dreamer!
Come on, let us kill him and throw him into one of the cisterns here;
we could say that a wild beast devoured him.
We shall then see what comes of his dreams.”
 
When Reuben heard this,
he tried to save him from their hands, saying,
“We must not take his life.
Instead of shedding blood,” he continued,
“just throw him into that cistern there in the desert;
but do not kill him outright.”
His purpose was to rescue him from their hands
and return him to his father.
So when Joseph came up to them,
they stripped him of the long tunic he had on;
then they took him and threw him into the cistern,
which was empty and dry.
 
They then sat down to their meal.
Looking up, they saw a caravan of Ishmaelites coming from Gilead,
their camels laden with gum, balm and resin
to be taken down to Egypt.
Judah said to his brothers:
“What is to be gained by killing our brother and concealing his blood?
Rather, let us sell him to these Ishmaelites,
instead of doing away with him ourselves.
After all, he is our brother, our own flesh.”
His brothers agreed.
They sold Joseph to the Ishmaelites for twenty pieces of silver.
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Commentary on Gn 37:3-4, 12-13a, 17b-28a
 
This is the final storyline from Genesis. It is the story of Joseph, the son of Israel, being taken and sold into slavery by his brothers. 
 
"Joseph's brothers sell him into slavery. Ch. 37 begins the story of Joseph, a figure who dominates most of the remaining narrative in Genesis. In structure, the Joseph story is quite different from the preceding material centering on Abraham, Isaac, and Jacob. Whereas the latter takes the form, predominantly, of small, self-contained passages, the story of Joseph resembles a coherent novella, with a subtle and well-crafted plot. 
 
"Its theology, too, is different. Whereas the patriarchal narrative is replete with appearances of God or His messengers, and oracles from them, Joseph never sees or hears God or His messengers [...] Rather, God works here in a hidden way, secretly guiding the course of human events, even bringing good out of human evil (50.20). 
 
"Lastly, whereas the stories of Abraham, Isaac, and Jacob take place in Canaan and Mesopotamia, the novella of Joseph and his brothers takes place mostly in Egypt. The events that result in the return to the promised land will begin only after Joseph's death."[4]
 
 The story is actually told by both authors of Genesis, the Yahwist and the Elohist, and there are some inconsistencies as a result (specifically which brother tried to save him). On the main points they agree. Instead of killing Joseph as they had initially intended, they sold him to Ishmaelites (Arabs) who took him as a slave to Egypt.
 
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Responsorial Psalm: Psalm 105:16-17, 18-19, 20-21
 
R. (5a) Remember the marvels the Lord has done.
 
When the LORD called down a famine on the land
and ruined the crop that sustained them,
He sent a man before them,
Joseph, sold as a slave.
R. Remember the marvels the Lord has done.
 
They had weighed him down with fetters,
and he was bound with chains,
Till his prediction came to pass
and the word of the LORD proved him true.
R. Remember the marvels the Lord has done.
 
The king sent and released him,
the ruler of the peoples set him free.
He made him lord of his house
and ruler of all his possessions.
R. Remember the marvels the Lord has done.
-------------------------------------------
Commentary on Ps 105:16-17, 18-19, 20-21
 
Psalm 105 is a historical hymn that recalls, in this selection, the Genesis story (Genesis 37:3ff), speaking of the fate of Joseph in Egypt and how God rescued and supported him in his slavery. It also recounts the actions of Joseph’s brothers, selling him into slavery in Egypt, and speaks of the rise of Joseph in the house of Pharaoh.
 
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Gospel: Matthew 21:33-43, 45-46
 
Jesus said to the chief priests and the elders of the people:
“Hear another parable.
There was a landowner who planted a vineyard,
put a hedge around it,
dug a wine press in it, and built a tower.
Then he leased it to tenants and went on a journey.
When vintage time drew near,
he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat,
another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones,
but they treated them in the same way.
Finally, he sent his son to them,
thinking, ‘They will respect my son.’
But when the tenants saw the son, they said to one another,
‘This is the heir.
Come, let us kill him and acquire his inheritance.’
They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?”
They answered him,
He will put those wretched men to a wretched death
and lease his vineyard to other tenants
who will give him the produce at the proper times.”
Jesus said to them, Did you never read in the Scriptures:
 
The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?
 
Therefore, I say to you,
the Kingdom of God will be taken away from you
and given to a people that will produce its fruit.”
When the chief priests and the Pharisees heard his parables,
they knew that he was speaking about them.
And although they were attempting to arrest him,
they feared the crowds, for they regarded him as a prophet.
-------------------------------------------
Commentary on Matthew 21:33-43, 45-46
 
Jesus again confronts the Jewish leadership.  It has been proposed that his continued criticism of the chief priests, scribes, elders and Pharisees is being done with the same motivation as expressed by the prophet Jeremiah: “I will put fear of me in their hearts so that they never turn away from me. I will take delight in doing good to them.” (Jeremiah 32:40-41) [5]
 
In the parable of the Wicked Husbandmen from Matthew, Jesus reflects upon God's invitation to the Jewish people. The tenants who wish to first withhold what they owe and then kill the son of the landowner so they can take his inheritance reflect jealousy and greed, a thinly veiled allusion to Jesus' rejection by the chief priests and the elders of the people.
 
This story is an allegory of Christ’s mission and purpose. God sent him to open the gates of heaven through the forgiveness of sin for all peoples, fulfilling the Law and the Prophets. The Jews, seeing themselves as the custodians of salvation, would reject such a messenger, even the Son of God. They would ultimately kill him to maintain their false belief that in doing so they would continue as sole owners of the keys to the kingdom of God.
 
The symbolism that runs through the parable is rich and we will not try to capture it in this short commentary (see the archive for more complete analysis).
 
CCC: Mt 21:33-43 755; Mt 21:34-36 443; Mt 21:37-38 443; Mt 21:42 756
-------------------------------------------
Reflection:
 
Today Scripture tells us that those who choose to follow the Lord will meet with resistance and possibly death at the hands of those who oppose God’s will.  We see it in Genesis, an oral tradition that was handed down from some four thousand years before Christ walked the earth.  We hear it from Christ, who related his parable two thousand years ago.  We see it around us today.
 
It is hard for us to understand why people have such impulses.  The brothers of Joseph were jealous of his favored status with their father. We can understand that.  And the tenants in the parable told by Jesus were driven by greed.  That too is a human emotion we can understand.  Where we find difficulty is in those who attack us and our beliefs because of what we represent.  In case you are wondering where this thought came from, I direct your attention to the New York Times Best Seller List.
 
When doing some research on this topic a couple of years ago I went to a web source called Science News Online.  There in the banner at the top of the page was a flashing advertisement, from a publisher (aptly) named Prometheus Books, promoting their most recent best seller: “God: The Failed Hypothesis” subtitled “How Science Shows That God Does Not Exist.” (If you want a real eye opener, listen to Paul Harvey’s 1965 radio vignette “If I were the devil…”)
 
We must wonder why a person (its author claims to be a physicist) would wish to attack belief in God (a God coincidentally who loves him as well). And why a publisher would take such a work to the public; and finally why a publication claiming to be an objective source would advertise it. We can also see a more current example in the attacks on organizations that do not embrace the newly coined “gender diversity.” Some of these groups face even governmental opposition to ensuring the teaching of the Church on sexual morality is upheld by those called to minister in Catholic schools as teachers.
 
If, as we follow our own blissful spirituality of Lent, we feel that the evil one has ignored us, we only need to look at things like this to know that he has taken a more insidious approach.  I am sure zealous people of faith will refute the “science” that the person who wrote the book chooses to support his claims.  And the atheistic community will rise up and squeal: “See how the Christians try to suppress logic and degrade true science with their superstitions.”   They will twist the truth and, perhaps for a day, gain some strength.  Our best defense is to continue to proclaim, in a humble and compassionate way, the love of God, a love so great that he gave his only Son, knowing that the people he loved would deny him and claim he did not exist.  (As an aside, if you get a chance, we highly recommend the recent film Risen, the fictional account of the Roman tribune responsible for the cohort that crucified Christ.  It’s a good story.)
 
Pax
 
Stations of the Cross

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[1] The picture is “Joseph is Sold” by Sébastien Bourdon, 1637.
[2] S.S.Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Jewish Study Bible (Oxford University Press, New York, NY, © 2004), 74.
[5] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume III (Ignatius Press, San Francisco, CA, © 2012), 461-62.

Thursday of the Second Week of Lent

“Dives and Lazarus”
by Leandro Bassano, c. 1595

Readings for Thursday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Jeremiah 17:5-10
 
Thus says the LORD:
Cursed is the man who trusts in human beings,
who seeks his strength in flesh,
whose heart turns away from the LORD.
He is like a barren bush in the desert
that enjoys no change of season,
But stands in a lava waste,
a salt and empty earth.
Blessed is the man who trusts in the LORD,
whose hope is the LORD.
He is like a tree planted beside the waters
that stretches out its roots to the stream:
It fears not the heat when it comes,
its leaves stay green;
In the year of drought it shows no distress,
but still bears fruit.
More tortuous than all else is the human heart,
beyond remedy; who can understand it?
I, the LORD, alone probe the mind
and test the heart,
To reward everyone according to his ways,
according to the merit of his deeds.
-------------------------------------------
Commentary on Jer 17:5-10
 
This passage from Jeremiah is part of the wisdom sayings (sapiential sayings).  The first of these sayings uses opposition or comparison imagery to demonstrate that the wise person trusts in God while the foolish one trusts in his own strength or the help of others.  The psalms and other wisdom literature often borrow this imagery to portray the true heart of faithfulness (see Psalm 1 below).
 
The second saying describes the root of evil, the human heart whose secret plotting is transparent to God. The prophet describes how the Lord God, who is all-knowing, sees the heart of each person and will reward or punish each as they deserve.
 
CCC: Jer 17:5-6 150
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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6
 
R. (40:5a) Blessed are they who hope in the Lord.
 
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Blessed are they who hope in the Lord.
 
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Blessed are they who hope in the Lord.
 
Not so, the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Blessed are they who hope in the Lord.
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Commentary on Ps 1:1-2, 3, 4 and 6
 
Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.
 
This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance, and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (Matthew 3:12).
 
This portion of the psalm is later echoed in Isaiah 48:17-19, like an overlapped formula of covenant.  Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law, day and night.”
 
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Gospel: Luke 16:19-31
 
Jesus said to the Pharisees:
“There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich man’s table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham.
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, ‘Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.’
Abraham replied, ‘My child,
remember that you received what was good during your lifetime
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing
who might wish to go from our side to yours
or from your side to ours.’
He said, ‘Then I beg you, father, send him
to my father’s house,
for I have five brothers, so that he may warn them,
lest they too come to this place of torment.’
But Abraham replied, ‘They have Moses and the prophets.
Let them listen to them.’
He said, ‘Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.’
Then Abraham said,
‘If they will not listen to Moses and the prophets,
neither will they be persuaded
if someone should rise from the dead.’“
-------------------------------------------
Commentary on Lk 16:19-31
 
The story of Lazarus and the Rich Man is found only in the Gospel of Luke. (The name "Dives," applied to the rich man, derives from the Latin word "rich" originating in the Vulgate from "Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide"; some ancient texts name him "Nineveh." [4]) Jesus addresses this story to the Pharisees who were known to be fond of money. In this context we need to understand that all Jewish landowners were considered to be tenants of Yahweh, the true landowner, and they all owed a tax to God’s representatives, the poor.
 
The rich man’s great sin was ignoring the suffering of Lazarus, and when they both had passed from this life to the next, the rich man, suffering torment, begged Abraham to send Lazarus to warn his brothers. The “punchline” that follows must have been especially harsh for the Pharisaic audience. "If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead." This last statement, of course, is also alluding to his own rejection by the scribes and Pharisees even after his own resurrection.
 
CCC: Lk 16:23-27 2615; Lk 16:24 2615, 2815; Lk 16:26 2815; Lk 16:28 661, 2795
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Reflection:
 
Scripture today has a hook at the end.  In the readings from Jeremiah and the psalm we are reminded that if what we do does not come from the Lord, it will be for naught.  It is a strong injunction against pride and a reminder that all that we can accomplish that is good comes, not from our own efforts, but from God.  It is he who gives us the strength and will of purpose to accomplish the good work he puts in front of us. 
 
That is not to say it is preordained.  No, as we see in the parable of Lazarus in the Gospel, we all have choices.  God made us in his own image and likeness.  Part of that gift is the ability to choose right from wrong.  In his life, the rich man in the story of Lazarus chose to ignore the beggar at his door.  He chose the best for himself during his life on earth, even though it would not have cost him dearly to help Lazarus.  And finally, when it was too late, the rich man found the truth. He was reminded forcibly by Abraham that kindness and help for those who are poor were parts of the Law of Moses, even before it was strengthened by Christ’s specific injunction to love one another.
 
Then we come to the hook at the end of the story.  The last line says, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’” Jesus admonishes the Pharisees whose piety is inwardly directed, and at the same time sends a message.  Across two millennia, he lets us know that we too have been given the Law and the Prophets, and a Savior who has risen from the dead.  The story of Lazarus is meant as a reminder to us about what our choices can mean for our eternal life. 
 
In this season, as we reflect upon our past mistakes, let us take the story of Lazarus as an injunction to evaluate our future decisions and choose life.  We have, after all, been given One who was raised from the dead as a sign. 
 
Pax
 
Stations of the Cross

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[1] The picture is “Dives and Lazarus” by Leandro Bassano, c. 1595.
[2] S.S.Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] T.L. Hubeart, "Lazarus and the Rich Man" (Notes © 1996, 1999, 2002).

Wednesday of the Second Week of Lent

Optional Memorial for Saint Casimir
 
Proper readings for the Memorial of St. Casimir
 
Biographical information about St. Casimir

“Christ Washing the Apostles' Feet"
by Dirck van Baburen, c. 1616

Readings for Wednesday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I:  Jeremiah 18:18-20
 
The people of Judah and the citizens of Jerusalem said,
“Come, let us contrive a plot against Jeremiah.
It will not mean the loss of instruction from the priests,
nor of counsel from the wise, nor of messages from the prophets.
And so, let us destroy him by his own tongue;
let us carefully note his every word.”
 
Heed me, O LORD,
and listen to what my adversaries say.
Must good be repaid with evil
that they should dig a pit to take my life?
Remember that I stood before you
to speak in their behalf,
to turn away your wrath from them.
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Commentary on Jer 18:18-20
 
This passage comes from that part of the Book of Jeremiah referred to as “Oracles in the Days of Jehoiakim.” The good king, Josiah, has died and with him the reforms Jeremiah was supporting. Now, in Jeremiah’s time, idolatry is creeping back in and the prophet is becoming unpopular. In his fourth "confession," we hear the forces gathering against him in this reading. We also hear him pray to God that he might be remembered for his faithfulness (see also Psalm 1:1-6).
 
-------------------------------------------
Responsorial Psalm: Psalm 31:5-6, 14, 15-16
 
R. (17b) Save me, O Lord, in your kindness.
 
You will free me from the snare they set for me,
for you are my refuge.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Save me, O Lord, in your kindness.
 
I hear the whispers of the crowd, that frighten me from every side,
as they consult together against me, plotting to take my life.
R. Save me, O Lord, in your kindness.
 
But my trust is in you, O LORD;
I say, “You are my God.”
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.
R. Save me, O Lord, in your kindness.
-------------------------------------------
Commentary on Ps 31:5-6, 14, 15-16
 
Psalm 31 is a lament in the face of adversity. These strophes contain the first mention in the Psalms of “O faithful God.” The meaning put forward is that God always remembers his promise of salvation to those who believe in him. The psalmist continues, asking for protection from those who would persecute the faithful.
 
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Gospel: Matthew 20:17-28
 
As Jesus was going up to Jerusalem,
he took the Twelve disciples aside by themselves,
and said to them on the way,
“Behold, we are going up to Jerusalem,
and the Son of Man will be handed over to the chief priests
and the scribes,
and they will condemn him to death,
and hand him over to the Gentiles
to be mocked and scourged and crucified,
and he will be raised on the third day.”
 
Then the mother of the sons of Zebedee approached Jesus with her sons
and did him homage, wishing to ask him for something.
He said to her, “What do you wish?”
She answered him,
“Command that these two sons of mine sit,
one at your right and the other at your left, in your kingdom.”
Jesus said in reply,
“You do not know what you are asking.
Can you drink the chalice that I am going to drink?”
They said to him, “We can.”
He replied,
“My chalice you will indeed drink,
but to sit at my right and at my left,
this is not mine to give
but is for those for whom it has been prepared by my Father.”
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
“You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served but to serve
and to give his life as a ransom for many.”
-------------------------------------------
Commentary on Mt 20:17-28
 
St. Matthew’s Gospel reading gives us the third and most detailed description of the coming passion.  Emphasizing the lack of understanding of this event, the mother of James and John asks Jesus to elevate them to places of honor in his kingdom.  The Lord questions the two, asking if they can drink the cup he will drink (accept the fate of martyrdom).  When they answer in the affirmative, the Lord almost pronounces their acceptance as a sentence of death.
 
The squabbling that occurs among the disciples following this exchange prompts the Lord to define Christian leadership again, saying that those who would lead must be servants. In the Greek, the words diakános and doulos are used when the Lord describes who they must become, diakános and duolos – servant and slave – to not just God, but to their friends.  They cannot be like the scribes and Pharisees.
 
"Vatican II puts a marked emphasis on this 'service' which the Church offers to the world and which Christians should show as proof of their Christian identity: 'In proclaiming the noble destiny of man and affirming an element of the divine in him, this sacred Synod offers to cooperate unreservedly with mankind in fostering a sense of brotherhood to correspond to this destiny of theirs. The Church is not motivated by an earthly ambition but is interested in one thing only--to carry on the work of Christ under the guidance of the Holy Spirit, for He came into the world to bear witness to the truth, to save and not to judge, to serve and not to be served’ ("Gaudium Et Spes", 3 cf. "Lumen Gentium", 32: "Ad Gentes", 12; "Unitatis Redintegratio", 7)." [4]
 
CCC: Mt 20:19 572; Mt 20:26 2235
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Reflection:
 
The common thread running through Scripture today is not a happy one for those of us who claim the call to discipleship in the Lord.  First, we hear one of God’s great messengers, the prophet Jeremiah.  He is hearing of plots against him, and it is clear from his prayer that he takes them seriously. He fears for his very life.  The psalm supports the feeling that the faithful are constantly encountering fierce opposition.
 
Then, in the Gospel, the passage opens with Jesus stating in clear terms that “the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death.”  Even his own disciples, who, having been schooled in the Hebrew Scriptures, would have seen this pattern in prophecy, did not understand what was about to happen.
 
If it happened to Jeremiah six hundred years before Christ, and it happened to Jesus as he said it would, why should it be any different for his followers?  He told Zebedee’s sons that they would follow him in death for their faith.  We don’t have to be hit over the head too many times to guess that our path, followed faithfully, will be met with significant resistance.  
 
Perhaps, we live in a society that is, for the most part, somewhat benign -- benign unless we get too ambitious and try to actually change the hearts of others.  If we do that outside the comforting walls of the Church we see quickly the resistance that waits for us.  The mandate by the Department of Health and Human Services has made it abundantly clear that even if we just try to live a life that respects human life, our faith is under attack.  Our supposedly guaranteed freedom of religion is only protected as long as it does not interfere with hedonistic secularism.
 
Today our prayer is that we be given the strength of spirit given to the saints. May we be examples of fearless faith to others and thereby earn some piece of the reward promised to God’s faithful servants.
 
Pax
 
Stations of the Cross

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[1] The picture is “Christ Washing the Apostles' Feet" by Dirck van Baburen, c. 1616.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 166.

Tuesday of the Second Week of Lent

Optional Memorial for Saint Katharine Drexel, Virgin

(Diocese of the United States)
 
Proper readings for the Memorial of St. Katharine Drexel

Biographical information about St. Katharine Drexel
 

“The Penitent Christian”
by Peter Paul Rubens 1617

Readings for Tuesday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Isaiah 1:10, 16-20
 
Hear the word of the LORD,
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil; learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.
 
Come now, let us set things right,
says the LORD:
Though your sins be like scarlet,
they may become white as snow;
Though they be crimson red,
they may become white as wool.
If you are willing, and obey,
you shall eat the good things of the land;
But if you refuse and resist,
the sword shall consume you:
for the mouth of the LORD has spoken!
-------------------------------------------
Commentary on Is 1:10, 16-20
 
This reading from the beginning of the Book of Isaiah contains one of what are called the “Lawsuit Oracles." They are so called because they are framed the same way as charges brought before Jewish courts. In this reading, the charge leveled at his audience (probably at a feast day) is a reference to the sin of Sodom and Gomorrah.
 
The command that God sends through the prophet is for the people to wash themselves clean, not in the physical sense but in the spiritual sense. Repent from the sin and return to God’s way. Note here the sin is not simply spiritual but through actions. In the same way, repentance is required through action not merely prayer.
 
The reading concludes with the consequences of the choices God places before them. If they accept the penitential role and return to God, they will be forgiven, and good things will be theirs. If, on the other hand, they do not, eternal death awaits them.
 
CCC: Is 1:10-20 2100; Is 1:16-17 1430; Is 1:17 1435
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Responsorial Psalm: Psalm 50:8-9, 16bc-17, 21 and 23
 
R. (23b) To the upright I will show the saving power of God.
 
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
 
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
 
“When you do these things, shall I be deaf to it?
Or do you think that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:8-9, 16bc-17, 21 and 23
 
Psalm 50 has what is known as a “prophetic liturgy” structure. It was probably used as part of one of the Hebrew feasts (most likely dealing with the renewal of the covenant, possibly the Feast of Tabernacles). It is also considered a “covenant lawsuit,” that is a lament against those who have violated God’s law and the covenant made with the Lord upon which the law was based. Echoing the charges leveled against Israel by the prophet Isaiah (Isaiah 1:10-17), the psalmist condemns empty ritual and sacrifice not reflective of external actions and internal faith.
 
The psalm is didactic. Although sacrifice is mentioned, it is more the sincerity of those offerings in homage to God that is in question: “Why do you recite my statutes, and profess my covenant with your mouth, though you hate discipline and cast my words behind you?” The psalmist calls the people to authentic action that will merit God’s salvation. God wants genuine obedience and sincere praise. He rebukes the hypocritical worshiper. Used in conjunction with 1 Samuel 15:16-23, we can see this as a pronouncement against Saul’s rationalization about the will of God.
 
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Gospel: Matthew 23:1-12
 
Jesus spoke to the crowds and to his disciples, saying,
“The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people’s shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation ‘Rabbi.’
As for you, do not be called ‘Rabbi.’
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called ‘Master’;
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted.”
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Commentary on Mt 23:1-12
 
This passage is the introduction to the invective against the scribes and Pharisees. It sets the stage for the “seven woes” which follow in the chapter. St. Matthew uses Jesus' teaching about the leaders of the Jewish faith as counterexamples of what the leaders of the Christian faith must be like. The scribes and Pharisees led from the authority given by the temple. According to the Gospel, they did not practice what they taught and performed their worship for others to see rather than out of true faith and worship of God.
 
St. Matthew continues the theme of authentic worship (that is, worship that changes the actions of the faithful). The author gives us Jesus' discourse that upholds the law of Moses and, at the same time, chastises those who misuse it. He describes in detail how the scribes burden the people with ritual, but do not practice that same law. The complaint is twofold: first is the rigor with which the law is interpreted (“They tie up heavy burdens hard to carry and lay them on people’s shoulders”), and second is the hypocrisy of the scribes and Pharisees: “All their works are performed to be seen” (see also Matthew 6:1-8).
 
The selection promotes an interpretation of Christian leadership which is one of humility and compassion rather than one of prideful superiority. “These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title 'Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and 'Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.” [4]
 
CCC: Mt 23:9 2367; Mt 23:12 526
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Reflection:
 
Recall a time in your earlier years when you got into a fight at school with a schoolmate or at home with one of your siblings.  The person in authority brought you together with the person with whom you fought and said, “Alright, I want you to say you’re sorry and be friends (or shake hands).”  Depending upon the depth of the argument, or the violence of the fight, and the authority figure commanding reconciliation, we responded slowly or quickly with, “Okay, I’m sorry” (usually the most insincere statement we could utter, again depending on the circumstances).
 
This example of insincere actions is analogous to what Sacred Scripture addresses in the passages we are given today.  The prophet Isaiah attacks the Hebrews for their lack of true contrition.  And Jesus is going after the definition of holiness in the Gospel.  He is attacking the scribes and Pharisees for their lack of understanding about what God wants from us.
 
A couple of times this Lenten season we have heard this injunction, the first time on Ash Wednesday and again more recently.  What Jesus is trying to get us to understand is the heart is more important than the rules.  Remember how he praised the widow who gave from her need, even though it was less than the rich gave.  Remember how he has instructed us not to put on airs when we pray or fast.  It is interior change that Christ wants from us.
 
In the first reading from Isaiah, the prophet is demanding repentance of the Hebrew people.  That call comes to us coupled with Jesus strongly rebuking the religious leaders of his day about exterior enhancements (“All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.”)
 
If Jesus were here with us today, what would he say about our practice of the faith he left for us?  Would he sadly shake his head and say, “See they fast, but they don’t really fast in their hearts.” Or “See, they worship, but it is out of obligation, not out of love for my Father.” Or “See how they treat one another; is that the word I left them?”  There is a great quote from Pope Francis who says, speaking about penitence and the Lenten mission: “Let us not forget that real poverty hurts: no self-denial is real without this dimension of penance. I distrust a charity that costs nothing and does not hurt.”
 
Exterior change is easy.  We can run down and get a haircut or buy new clothes and we look like a different person.  Changing our interior attitudes is much more difficult and it shows on the outside as well.  Change on the inside takes constant work.  It happens through conversations with God through his Son in prayer.  It happens by hanging around with the saints and trying to emulate them.  (Don’t we tell our children that who they spend time with will label them?)  Who are we spending our time with, American Idol or the Lord?
 
Today, while our prayer continues to be sincere, we pledge also to act on our words.  As people of faith, we will work diligently to insure what we believe is how we are perceived by others.
 
Pax
 
Stations of the Cross
 

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[1] The picture is “The Penitent Christian” by Peter Paul Rubens 1617.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Matthew 23:8-12.

Monday of the Second Week in Lent

“Christ on the Cross”
by El Greco, 1585-90

 
Readings for Monday of the Second Week in Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Daniel 9:4b-10
 
“Lord, great and awesome God,
you who keep your merciful covenant toward those who love you
and observe your commandments!
We have sinned, been wicked and done evil;
we have rebelled and departed from your commandments and your laws.
We have not obeyed your servants the prophets,
who spoke in your name to our kings, our princes,
our fathers, and all the people of the land.
Justice, O Lord, is on your side;
we are shamefaced even to this day:
we, the men of Judah, the residents of Jerusalem,
and all Israel, near and far,
in all the countries to which you have scattered them
because of their treachery toward you.
O LORD, we are shamefaced, like our kings, our princes, and our fathers,
for having sinned against you.
But yours, O Lord, our God, are compassion and forgiveness!
Yet we rebelled against you
and paid no heed to your command, O LORD, our God,
to live by the law you gave us through your servants the prophets.”
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Commentary on Dn 9:4b-10
 
“This chapter consists, not of a symbolic vision, as in chs.7-8, but a revelation made directly by an angel.  In answer to Daniel’s prayer [captured in this reading] for a solution to the problem of why Jeremiah’s prophecy of a restoration of Israel after 70 years [Jeremiah 25:11; 29:10] has not been fulfilled, the angel Gabriel explains to him that the prophecy means seventy weeks of years – i.e., 7 times 70 years.” [4]
 
The prayer of repentance in this reading from Daniel is not an individual prayer, but a prayer of the whole people. In addition to enumerating the failings of the people, it also asks for compassion and forgiveness. We note that, following this request, the commandments of the Lord are summed up with: “to live by the law you gave us through your servants the prophets." The law and the prophets are fulfilled in Christ.
 
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Responsorial Psalm: Psalm 79:8, 9, 11 and 13
 
R. (see 103:10a) Lord, do not deal with us according to our sins.
 
Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. Lord, do not deal with us according to our sins.
 
Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name’s sake.
R. Lord, do not deal with us according to our sins.
 
Let the prisoners’ sighing come before you;
with your great power free those doomed to death.
Then we, your people and the sheep of your pasture,
will give thanks to you forever;
through all generations we will declare your praise.
R. Lord, do not deal with us according to our sins.
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Commentary on Ps 79:8, 9, 11 and 13
 
Psalm 79 is a lament over the destruction of the temple. In this part of the hymn the psalmist asks God for forgiveness of past offenses and compassion in their need. Their sins have resulted in their imprisonment and separated them from God. This hymn was offered after the destruction of the temple and the loss of the Ark of the Covenant. It is a plea for compassion and help while repenting from sins (“Deliver us and pardon our sins for your name’s sake”).
 
CCC: Ps 79:9  431
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Gospel: Luke 6:36-38
 
Jesus said to his disciples:
“Be merciful, just as your Father is merciful.
 
“Stop judging and you will not be judged.
Stop condemning and you will not be condemned.
Forgive and you will be forgiven.
Give and gifts will be given to you;
a good measure, packed together, shaken down, and overflowing,
will be poured into your lap.
For the measure with which you measure
will in return be measured out to you.”
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Commentary on Lk 6:36-38
 
Jesus takes a quote from the Old Testament and twists it just slightly (in the OT the phrase frequently used is “Be holy, for I, the Lord your God, am holy” e.g. Leviticus 19:2). He goes further to tell the people that they need to stop judging or condemning, but to forgive. He concludes by saying that: “For the measure with which you measure will in return be measured out to you.” In other words, the standard against which they judge others is the standard by which the disciples will be judged by the Heavenly Father.
 
CCC: Lk 6:36 1458, 2842
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Reflection:
 
How many times have parents or teachers heard this question from two or more children? “That’s not fair.  His/her piece was bigger.”  We quickly learn that the easiest way to solve the problem is to have one child cut or separate whatever it is to be shared, and have the other child choose first which they want.  This ends arguments about fairness right from the start.
 
What we have in the Gospel proclaimed today is the Lord’s way of saying the same thing about forgiveness and judgment.  It is one of the more important principles the Lord gave us.  It certainly goes to the heart of Christian justice (the equitable distribution of physical wealth).
 
If we look at the Lord’s example, we see how judgment must be applied.  It is summed up in the rather cliché statement: “Hate the sin, love the sinner.”  Applied in the Gospel, Jesus is telling his apostles not to judge people, but rather love and accept them; all participate in the fall of Adam.  Does he mean that we are to accept injustice as a part of being nonjudgmental? Not at all, we have seen the Lord condemn unjust acts even to driving the moneychangers out of the temple.  
 
At the beginning of his papacy, Pope Francis (2013-25) famously said of homosexuals: “Who am I to judge?”  His statement, completely in accord with the Gospel was, as usual, misinterpreted by the press as giving tacit approval to the homosexual lifestyle.  As was seen on many occasions since, that is far from the truth.  We are all, as disciples, asked to defer to God for judgment; who are we to judge?  For our part, like our Pope, we proclaim the love of God to all his creatures, but we do not condone sins against the dignity of persons, nor do we abdicate our belief in natural law in the name of “inclusivity.”
 
In our own lives this teaching has a couple of impacts.  First, this is Lent, and we are focused on prayer, fasting and almsgiving. This speaks clearly to the almsgiving part.  Jesus tells us: “Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.” This hits us pretty hard since most of us have a fairly tight budget.  But it is true, the more one gives, the more they seem to receive. The same is true of forgiveness, the more we forgive, the more we will be forgiven.
 
This Gospel also lets us set the standard by which we will be judged to some degree.  Sure, there are some absolutes in God’s law but much of our moral theology is composed of shades of gray.  Jesus tells us that the depth of those shades of gray in which we paint others will be applied to us.  That takes us back to the sharing story above. 
 
Pax
 
Stations of the Cross

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[1] The picture is “Christ on the Cross” by El Greco, 1585-90.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 26-30, p. 457.