Saturday of the Fifth Week of Lent

Readings for Saturday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Ez 37:21-28

The Prophet Ezekiel was probably not aware that this oracle would have great meaning beyond what even he foresaw. He predicts in this oracle, the return of the Hebrew people from their exile in Babylon and the restoration of Israel under a king from David’s line.

For us, looking back at his words we can see him (Ezekiel) predict the coming of the Messiah, Jesus the Christ and how he will be the one prince over the entire world. It will be the Jesus that will establish the covenant of peace and he will reveal God’s love.

Responsorial Psalm Jeremiah 31:10, 11-12abcd, 13
R. The Lord will guard us, as a shepherd guards his flock.

The song from Jeremiah also recalls the Diaspora, the exile of the Hebrews. Jeremiah also prophesies their return and reunification of the people.

Gospel Jn 11:45-56

In the first section of this Gospel reading we can see the dilemma facing the Sanhedrin. The Messiah the God has sent is not the “Royal Messiah” coming to destroy the Roman domination but a humble servant. If the people of Israel follow him, Rome will wipe Israel from the map.

Caiaphas is introduced as the architect of the ultimate plot to kill Jesus. He unwittingly predicts that Jesus will die to save the whole nation, unwittingly because he does not understand that Jesus is God’s Son, only that he is a political threat.

This ends the period when Jesus was teaching openly in the temple area. He now leaves Jerusalem for a time. The plotting, however, continues as the scribes and Pharisees plan to seize him during the Passover.

Reflection:

The scripture journey through the Lenten season is coming to a close. Jesus, who started this mission in the desert, now returns to the desert, waiting for the time of fulfillment. For us, we see once more how the people have been turned from belief by leaders who think only of power, greed, and their own glorification. All of those self directed and self centered emotions that serve the evil one so well have set the stage for what must now follow.

As we wait for the tomorrow’s Palm Sunday celebration of the Lord’s triumphant entrance into Jerusalem, we can look back and see the roller coaster ride the Lord must have had. He made great progress and showed us great signs. We see clearly what he wants from us – he has asked that we look inside and see there the same ignoble feelings that have turned the people he loves against him. We recognize in ourselves the ability to follow those impulses and we hear the voice of the Lord tell us to turn away. All of this we have heard in the last five weeks.

Now, just when it looks like the Lord could win, the crowd is with him, they are cheering loud hosannas and laying palms before him, the plot in the background thickens. The Sanhedrin will use the very yoke they hoped to throw off to kill their own Savior. We see it coming. We know the story well and still we wonder, if we had been there, which side would we have been on?

We will now plunge into the remembrance of Holy Week. The lessons we heard during Lent are there, strengthened by our discipline. Now we give thanks for the great gift of the sacrifice of Jesus.

Pax
[1] After 04/07
[2] The image today is “The Evil council of Caiaphas” by James Tissot, 1886-96

Friday of the Fifth Week of Lent

Readings for Friday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Jer 20:10-13

While we can clearly see the prophetic quality of this reading from Jeremiah as it relates to Jesus, the prophet himself was being plotted against by his own family. Even adversity has a role in God’s plan. In the face of these attacks, Jeremiah was steadfast in his faith in God’s salvific power.

Responsorial Psalm Ps 18:2-3a, 3bc-4, 5-6, 7
R. In my distress I called upon the Lord, and he heard my voice.

This song of thanksgiving supports the faith professed by Jeremiah in the first reading.

Gospel Jn 10:31-42

The Jews again are ready to stone Jesus for blasphemy (he (Jesus) had just finished the wonderful discourse on the “Good Shepherd” which ended with “The Father and I are one."). The Lord deflects their intent by pointing to their own scripture (Psalm 82:6) and asks them to judge his origins based upon the works he has done. Tensions are high.

Reflection:

The Gospel of John paints a vivid picture of the emotional interplay between Jesus and the Jewish Temple leaders. This is the second time in as many days the scripture passages from St. John have told us they (the Scribes and Pharisees) were ready to stone Jesus for claiming he was God. If we had been there, would we have been picking up stones?

The Christ is breaking new ground with a people with long traditions. Yes, Old Testament scripture had predicted a Messiah. Yes, Jesus has pointed out numerous times how he came to fulfill those prophetic verses. But still, he did not meet the expectations, or perhaps it was the hopes of the religious leaders of the day. They wanted the Messiah, but they expected he would come with a flaming sword and crown to cast out the Romans and re-establish the Davidic Dynasty. Can we blame them for not understanding?

To use an analogy, two young children were just reported to have discovered a diamond worth thousands of dollars at a state park in Georgia. They picked up an interesting rock they presumed to be quartz and when it was examined more closely the unassuming stone was appraised at its true value. Thousands of people had waked by that rock, even though diamonds had been found in the area previously, and assumed it was just a rock.

To use a more useful analogy, one that links to the Gospel, how often do we walk past people or encounter people and ignore the fact that they too have Christ dwelling within them? Do we look for the divine spark and see the Lord resting upon them?

Today in scripture Jesus asks the Jews: “I have shown you many good works from my Father. For which of these are you trying to stone me?” We will be known by our works and should know others the same way. We are reminded of another statement made by the Lord; “seek and you will find, knock and it will be opened for you.”

Pax
[1] After 04/07
[2] The image presented today is “Jesus before the Temple” by Marcantonio Raimondi, ~1510

Thursday of the Fifth Week of Lent

Readings for Thursday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Gn 17:3-9

In ancient tradition, God names Abram – Abraham and takes dominion over him. He establishes his covenant and, in return for faithful worship from Abraham and his descendents, God promises to make Abraham’s line interminable and the land he lives in a permanent possession.

Responsorial Psalm Ps 105:4-5, 6-7, 8-9
R. The Lord remembers his covenant for ever.

This section of Psalm 105, a song of thanksgiving, recalls God’s covenant with Abraham and calls for continued faithfulness.

Gospel Jn 8:51-59

St. John’s Gospel continues Jesus’ dialogue with the Jews in the Temple area. He again alludes to the resurrection of the faithful (“…whoever keeps my word will never see death.”) but these Jews either do not understand or do not believe in the resurrection. They challenge Jesus, asking if he places himself above Abraham and the prophets who died.

In response, the Lord reiterates his relationship to the Father and in doing so makes clear that Abraham would have recognized his status because He (Jesus) is eternal (“…before Abraham came to be, I Am.” He uses the title God ascribes to himself and that reserved to the Logos – the word made flesh.

Not understanding the truth of Jesus’ words, the Jews “picked up stones” to punish him for blasphemy but Jesus left the temple area.

Homily:

This discourse between Jesus and the Jews in the Temple Precincts we have been following for the past several days has an allegory in our hearts. The Jews in this story represent the doubt we have, doubt expressed in our fear of worldly pressure, doubt expressed in our pursuit of self-fulfillment, and doubt that takes the form of greed or envy. All these things that come, not from God but from darker places would argue as the Jews do that Jesus cannot be the Son of God.

And there also in our hearts stands the Son of God saying to us look – I have existed before time, I am the one that will show you the face of God. He tells us, almost pleads with us to keep his word and tells us if we do we will never taste death, but will have eternal life.

Yet our doubt persists and the battle continues to rage. If this were not true, would we fear death? When we completely accept the Lord we find his peace. His promise is two fold, peace in this life and a home with him in heaven in the next.

Yes, the battle rages within us still. Once more we hear St. John’s words and the promise of Jesus that seeks to bring us to that peace that we may only experience in fleeting moments of absolute certainty. We pray today that we may find that peace and submit our lives completely to the Lord.

Pax
[1] After 04/07
[2] The image used today is “Abraham's Journey to Canaan” by Pieter Pietersz. Lastman, 1614

Wednesday of the Fifth Week of Lent

Readings for Wednesday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Dn 3:14-20, 91-92, 95

The story of Shadrach, Meshach, and Abednego is recounted in the reading from the Book of Daniel. The three brothers are commanded to violate Mosaic Law by worshiping a graven image. Rather than perishing in the fire King Nebuchadnezzar had prepared for them, God sends an angle to intervene and the brothers are saved and the king is converted.

Responsorial Psalm Daniel 3:52, 53, 54, 55, 56
R. Glory and praise for ever!

The canticle of the three brothers is recounted in part in this passage. This is the song they sang as they waited in the white hot furnace.

Gospel Jn 8:31-42

In this passage from St. John’s Gospel Jesus continues his discourse with the Jews “who believed in him”. This statement is ironic since just a few verses later he says (v. 37) “But you are trying to kill me.” The point made here is that all are enslaved by sin and only Jesus, who is sent by the Father, can release us from that slavery. As much as the Jews argue that they have come from Abraham, Jesus pushes back and says if you came from Abraham your actions would make that clear, if you believe in God that also would be clear – something different must therefore be true.

Reflection:

We are given two contrasting pictures of humanity in today’s scripture and we see clearly God’s response. In the first reading we find Shadrach, Meshach, and Abednego confronted with a horrible death by being burned alive in a furnace if they do not become apostate, reject their God and worship King Nebuchadnezzar’s golden idol.

They remain faithful and even though the men who cast them into the furnace are killed by the heat by just the act of throwing them in, they are unharmed. Not just unharmed, scripture tells us they are walking around on the white hot coals, in the company of a fourth who is apparently an angel (“…the fourth looks like a son of God.”). Their reward for faithfulness was salvation by divine intervention.

We then shift to Jesus, still embroiled in the discussion started earlier in St. John’s Gospel. It says he is speaking to Jews who believe in him but we note that later in the passage, on a couple of different occasions the Lord mentions they are trying to kill him – not something the “Jews who believe in him” would be doing.

St. John’s Gospel is full of ironic statements and there are a couple of good ones in this passage. But rather than getting focused on the language, let’s look at the message. The example of Shadrach, Meshach, and Abednego being saved because they were faithful in the face of death is taken to a new level in Christ who, being one with the Father, asks for that same belief in order to save us from an even worse fate.

When we take this message in the context of our Lenten journey, we see that scripture calls us to refine and sharpen our sense of who we are in Christ Jesus. He calls to us and tells us by example that if we believe in Him, our actions will demonstrate that fact. If we are truly people who believe in him, people will see us and how we love one another, and they will know.

We pray today that our actions will tell everyone who we are.

Pax
[1] After 04/07
[2] The image presented today is “The Three Young Men in the Blazing Furnace” by Pieter Pietersz, 1575

Tuesday of the Fifth Week of Lent

Readings for Tuesday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Nm 21:4-9

The people were growing tired of the food, probably manna, and complained bitterly. They believed that in failing to love God they sinned against him and in punishment serpents were sent to afflict them.

There is great symbolism in the final paragraph as Moses makes the bronze serpent (from the footnote in the NAB): “If anyone who has been bitten looks at it, he will recover: "and as Moses lifted up the serpent in the desert, even so must the Son of Man be lifted up, that those who believe in him may not perish, but may have life everlasting" (John 3:14-15).”

Responsorial Psalm Ps 102:2-3, 16-18, 19-21
R. O Lord, hear my prayer, and let my cry come to you.

Psalm 102 is an individual lament. In this selection we find the cry of the people in the desert once more being directed to the Lord. The song proposes a covenant – If you hear our plea, we will revere your name.

Gospel Jn 8:21-30

Jesus continues his discourse with the Pharisees, trying to lead them to understanding. He tells them that he is going away, clearly implying his own death, and tells them they may not follow him. Their unbelief is sin and hence they will die in the sin. They do not understand the manner of his death (that he will lay his life down) but rather see a partial truth in thinking he will kill himself.

Even though he uses language filled with specific clues (the use of the phrase “I Am”, God’s own designation for himself) they still do not understand. Toward the end he alludes to the Saraph image from Numbers; “When you lift up the Son of Man, then you will realize that I Am” and at the same time makes it clear whose Son he is.

Reflection:

In many self motivational books and training programs the instructors will tell you to select a goal (this is always a financial or material goal) and then get a picture of whatever it is you want and put it in a place where you will see it every day. That way you will constantly be reminded of what you want and work harder for it. I have also heard that in some diet books it is recommended that the dieter put a picture on the door of the refrigerator that will remind them that they should not be eating.

Even if these trainers have a skewed view of what is or should be important, they do understand something about human behavior. There is even a very old adage that supports the concept; “Out of sight, out of mind.”

Today we are reminded that we need a constant reminder of who it is we follow. In the reading from Numbers, Moses made an image of the Saraph Serpent at the Lord’s command and raised it up and all those people who were dying from the bite of those serpents were saved.

This image of raising up God’s image and bringing salvation was repeated in the Gospel from John as Jesus told the unbelieving Pharisees; “When you lift up the Son of Man, then you will realize that I AM”. We need that image always before our eyes.

It may be unrealistic to carry a picture of the crucified Lord with us so that we always see it, or is it? We have a distinct advantage over many of our protestant brethren. We have a world of religious art to inspire us. We can keep discrete reminders of our Savior at home, in our cars, even in our pockets or purses. When we see them, let those symbols remind us who we follow. When we look at the Lord, let us remember it is his example we follow.

The challenge for us is not to become complacent with that image. So often we get a rosary and stick it in a pocket or purse and it’s just there. It ceases to be meaningful, it becomes part of the decorations, too familiar to inspire. That is also a challenge of our faith – our practice too becomes something we do, no longer inspiring us to act in the name of that Lord we so revere.

Our prayer and promise today is that we find those symbols that should always be in front of our eyes and renew them in their ability to inspire us. Perhaps change them out for others on a regular basis so they are always new and fresh. The same too with our worship, it must never become stale and old – we must always be pressing ahead – striving for that next level of faith and understanding. In this way the Lord, raised up on the Cross, will always be our beacon and our hope.

Pax
[1] After 04/07
[2] The image presented today is “Christ Disputing with the Pharisees” by Jacob Jordaens, 1651-52

Solemnity of the Annunciation of the Lord

Information about the Solemnity of the Annunciation of the Lord

Readings for the Solemnity of the Annunciation of the Lord[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Is 7:10-14; 8:10

In the first part of this reading King Ahaz is offered a sign by the Prophet Isaiah. However, Ahaz refuses the sign because it would indicate that God was intervening on the prophet’s side and he did not want to do that.

The sign that would be given in spite of the King’s refusal is the oracle we understand referring to the perfect realization of the promise of a Davidic Dynasty in the birth of the Messiah – Christ Jesus, born of the Virgin Mary.

Responsorial Psalm Ps 40:7-8a, 8b-9, 10, 11
R. Here I am, Lord; I come to do your will.

The Psalm of thanksgiving in this selection is focused on the key elements of today’s feast. We hear first of God’s desire for obedience, above sacrifice and burnt offerings, and then acceptance of God’s will.

Reading II Heb 10:4-10

The first strophe from the selection in Psalm 40 above is quoted here by the author and applied as if it were the Jesus addressing God, the Father. The intent is to stress that the Hebrew practice of animal sacrifice does not find favor with God and that Jesus sacrifice of himself is the one and only sacrifice acceptable.

Gospel Lk 1:26-38

In Luke’s Gospel we are given the actual story of the Angle Gabriel coming to Mary and telling her she has found favor with God (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Over her concerns she is told of her burden and privilege.

Not understanding Mary accepts her role and is told that the Holy Spirit will be the agent of the life within her and utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."

Reflection:

As we continue our journey in the desert of lent we get today a light on the horizon as we celebrate the Annunciation of Lord. As we struggle inwardly to discover ways of making ourselves into what God wants us to be, we are given the example of Mary, Mother of God (Theo Tokas) and her example of selfless obedience to God.

While cultural situations have changed and the present day stigma of having a child out of wedlock is not what it once was, we can still appreciate what Mary was accepting when she said to Gabriel "Behold, I am the handmaid of the Lord. May it be done to me according to your word."

It stimulates one of those questions that is right up there with the one we ask on Good Friday when we invariably ask ourselves "Would I have been shouting; 'Crucify him!'" Today we ask ourselves; "If it had been me, would I have said yes?" We ask ourselves this question knowing that in Mary's time, adulterous women were stoned to death.

Oh, and we know from the story, Mary knew those consequences. We can almost hear her inner voice when she tells Gabriel; "How can this be, since I have no relations with a man?" She knew all right.

Can you imagine a young girl today, even a very spiritual one, having a visit from an apparition that tells her – "You have been selected to become pregnant at the hand of God." What do you think would happen? Well fist she'd probably go and tell her parents –

"Guess what mom and dad, I've been chosen by God to get pregnant." And after dad picked mom up off the floor and told her she was stupid for having had premarital sex, they would probably start taking about adoption or worse.

So perhaps the girl goes and tells her boy friend, same thing – "Guess what Joe, God has picked me to get pregnant." Joe's response? - "Hey it's not mine." And that's probably the last we see of Joe.

Things have not changed that much. This was an amazing event. When you think about the likely answer to the question posed above, the scenario could easily have been – Joseph rejects Mary's explanation, goes and tells the local elders, and Mary is stoned to death the next day.

This extraordinary event gives us not only an example of faith in God but an example of faith and love for one another. Mary could not have made the choice she did if she did not believe that her parents would believer her incredible story and that Joseph would be understanding of her unparalleled role in God's saving work.

Today we celebrate indeed. God, once more has given us hope in the desert. The Mother of God has once more brought us an example of faith we can aspire to.

Pax
[1] After 04/07
[2] The image presented today is “The Annunciation” by Francesco Albani, ~1600

Fifth Sunday of Lent

Readings for Fifth Sunday of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Is 43:16-21

The Prophet first demonstrates some irony as he tells the people he speaks in the name of God who lead the people out of Egypt and destroyed the Pharaoh’s army that pursued them. He then tells them not to think of the past.

He speaks then of their return from exile in Babylon (the event happening as he writes) and how he again saved the people through his creative works. The intent of this discourse is to tell the people to thank God for what they themselves are receiving.

Responsorial Psalm Ps 126:1-2, 2-3, 4-5, 6
R. The Lord has done great things for us; we are filled with joy.

Almost a continuation of the end of the reading from Isaiah, Psalm 126 is a community lament recalling the return from exile in Babylon. We find in this section the praise to God for accomplishing this deed. It is tempered at the end with a strophe that would indicate the continuing help of God is needed.

Reading II Phil 3:8-14

Paul begins this selection with his own profession – all he has given up for the Lord counts for nothing as he holds Christ’s Lordship as the only thing of worth. He goes on to say that it is only through his faith in Christ that he receives salvation, that his former devotion to the Law of Moses did not accomplish salvation (as the Jews believe).

In the second section Paul again uses himself as example, telling the Philippians that (even) he has not achieved the end goal of “perfect maturity” (a final state of grace); rather he still pursues that goal.

This discourse likely addresses some members of the community who fell they have achieved that high state of grace and have lost their humility. By his example Paul, who in his status as founder would be considered to have been further along this course, demonstrates the humble attitude that should be present.

Gospel Jn 8:1-11

John’s Gospel places Jesus once more in the temple precincts. The Pharisees are attempting to trap him in a contradiction of Mosaic Law. They have no doubt heard the Lord’s teaching about loving one another and believe that he will not condemn the adulterous woman and thereby give them reason to call him “blasphemer”.

In response, rather than debating the law, he simply begins writing in the dust. Tradition tells us that what he wrote with his finger was a list of the sins of those gathered to stone the woman caught in adultery. He then asked that the one without sin should cast the first stone. (The first stones were to be thrown by the witnesses).

The story continues that after his second set of writings in the dust, the group gathered to stone the woman; “…they went away one by one, beginning with the elders”. Even, or more importantly first, the elders left. No one was without sin.

In the closing statement Jesus does something unexpected. He does not judge the woman either, rather he tells her to go and sin no more. Jesus came into the world not to judge it but through his presence save it.

Reflection:

The Gospel of the Jesus and the adulterous woman brings into focus what scripture tells us as we reach the fifth week of our Lenten discipline. In the first reading from the Prophet Isaiah, we hear him telling the people that they do not need to look back to the time when they were saved by God in the exodus from Egypt. They can see God’s mercy and salvation around them even as they return from the Babylonian exile. Their response to the prophet might have been sung as we heard in the one hundred and twenty sixth psalm. (Our mini lesson here is to look around at what God has done for us, in his mercy, today.)

Taken chronologically, the next story we hear is Jesus and the adulterous woman. We find him challenged by the temple elders once more, this time bringing a woman to him, in humiliation, accused of adultery. Their motives were disingenuous as the Lord clearly saw. They assumed that, when so confronted, he would have only two choices. He could either support the letter of the law and pronounce a death sentence (taking them at their word that the woman had in fact been caught in adultery) or he could deny the law and stand as a blasphemer in the temple precincts. In either case he would be trapped either reversing his own teaching or contradicting the law.

Jesus took a third option, one not anticipated by the elders. He began writing in the dust in front of them. Tradition holds that what he was writing were the sins of those who accused the woman probably, in the first instance of those who had brought the charges (these would have been the ones required to cast the first stone) and then calling upon them, in the face of their own sins, to cast the first stone. The implication would have been that charges could be brought against the witnesses, potentially having them share the fate of the woman they condemned.

Again the Gospel tells us that, as soon as he called upon the witnesses to cast the first stone, he began writing in the dust. This time it was apparently the sins of the rest of those present. We are told the crowd all left, beginning with the elders. The image was clear, no one is without sin. All of the accusers left leaving Jesus with the woman, the sinner and the sinless.

Fulfilling his mission in microcosm, he did not judge her (us). He simply asked her where her accusers were and then told her he would not he would not accuse her either. He then told her to go and sin no more.

If that story were not enough, we are also given St. Paul’s profession in his letter to the Philippians. He confesses that even though he had given up everything for Christ, he did not consider himself fully reconciled with God in Christ. He tells us that it was for him (and is for us) an endless work for which we must be constantly strive.

The message as we said in the beginning is brought into focus by the Gospel – we must be constantly striving for the grace of God, recognizing that through his mercy we are invited back to him. We are always in need of forgiveness and that gift is freely given in Christ. Our prayer and great hope today is that we might come before Jesus in the sacraments and be made worthy of the gift he offers; peace in our day and salvation in the world to come.

Pax

[1] After 04/07
[2] The image presented today is “Christ and fhe Adulterous Woman” by Pieter van Lint, ~1640

Saturday of the Fourth Week of Lent

Saturday of the Fourth Week of Lent

Readings for Saturday of the Fourth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Jer 11:18-20

In this selection we hear the Prophet Jeremiah reflecting on a plot against his life (this plot according to other scripture was initiated by his own family). He speaks prophetically of the event and provides images that will later associate this passage to the plots against Jesus in his last days.

Responsorial Psalm Ps 7:2-3, 9bc-10, 11-12
R. O Lord, my God, in you I take refuge.

Psalm 7 is a lament. In the verses used here, we find the psalmist also being persecuted and like Jeremiah, calling on the Lord for protection and salvation.

Gospel Jn 7:40-53

The irony of St. John’s Gospel shows in the first part of this passage. The crowd is pointing at facts about the Davidic Messiah, specifically where he was prophesied to have been born. They name the prophecy – the Messiah will be from the line of King David, and Jesus is; and he will have been born in Bethlehem, as Jesus was. Not knowing these facts the crowd is not wholly convinced.

In the second part we here the deliberations in the Sanhedrin – why had the guards not arrested him? Here we can infer that the crowd actually prevented that as the religious leaders cynically say that “the crowd which does not know the law is accursed”. After more discussion, they are still not ready to act and return to their homes, action for the moment is delayed.

Reflection:

When we look at what is going on with the Prophet Jeremiah and what St. John’s Gospel is saying about the Lord we see the a similar theme. In both cases, the people they (Jeremiah and Jesus) love are plotting to kill them.

The reactions of Jeremiah and Jesus as recorded in scripture show us something unique. In essence the difference in their response shows us why Christ came.

In Jeremiah, after the prophet described the plot against his life, he called upon the Lord. He did NOT ask God to forgive those who were trying to kill him. He did NOT pray for their salvation. He did NOT, in charity, hope for them to turn away least they condemn themselves by their own actions. No, Jeremiah prayed to God; “Let me witness the vengeance you take on them”. He fully expected the God of Justice to not only thwart the plot but to visit extreme punishment upon the plotters.

The image of God’s law held by the Hebrews did not include the idea that God loved them as a parent. Rather they viewed the Lord as a Master and themselves as possessions, subject to the whims of a God who for his own reasons could take revenge, cause humiliation and would, in support of His people, kill.

Christ changed that image completely. When he was confronted by ignorant people plotting against his life, he did NOT, as he easily could have, call down heavenly vengeance upon the plotters. He did NOT, condemn them to eternal damnation. He did NOT curse them for their ignorance. He loved them and prayed for them and humbly, “like a trusting lamb led to slaughter”, allowed them to fulfill the role to which the evil one had led them.

And what are we to learn from these examples? Clearly the Lord gave us his view of God’s loving face and called us to be like Him. While we have tried to do this in the past and failed, we are called again and again. The Lord will not give up on us and we must never give up on Him. Even in our darkest hour, he is with us, calling us to himself. All we need to do is answer.

Pax
[1] After 04/07
[2] The Image presented today is “Jesus among the Doctors in the Temple” by Paolo Veronese, 1558

Friday of the Fourth Week of Lent

& Saint Toribio de Mogrovejo, Bishop

Biographical Information about St. Toribio de Mogrovejo

Readings for Friday of the Fourth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Wis 2:1a, 12-22

In this passage from Wisdom we see scripture usually associated with the Passion of the Lord. It draws heavily on imagery from the “suffering servant” in Isaiah (Is 52-66 ff). The motives and feelings of those who oppose God are laid bare in clear language.

Responsorial Psalm Ps 34:17-18, 19-20, 21 and 23
R. The Lord is close to the brokenhearted.

Psalm 34 is generally a song of thanksgiving; however, this selection is more from the wisdom tradition supporting the first reading. We hear the fruits of the evildoers whose motives were made clear above and how the Lord supports the just man.

Gospel Jn 7:1-2, 10, 25-30

Jesus leaves Galilee for the last time and goes down to Jerusalem to celebrate the Jewish feast of Tabernacles. He goes, knowing there is a plot to kill him. The suggestion in v. 10 is that he did not come with the fanfare that would have normally been associated with a prominent teacher or prophet. Still, he is recognized by his teachings in the temple area by people who know of him and the view of the Sanhedrin about him. There is an ironic statement by St. John; “Could the authorities have realized that he is the Christ?”

Jesus challenges their understanding that the Christ (Messiah) would reveal himself “suddenly and unmistakably, and that prior to this manifestation he would be completely hidden”[3] The Lord proclaims himself to be the one and says further that they know what he is talking about.

The fact that they cannot arrest him testifies to the fact that the crowd at least was divided on his identity. The authorities would not have wanted to stir up controversy in the middle of the celebration of a major feast.

Reflection:

We can't help but feel the Lord's pain as we read the Gospel for Friday. He knows this is the beginning of the end of his ministry and he sees the fear and anger he has inspired in the leaders of the people he came to lead into the light. He hears the people murmuring and discounting all the miracles, they are saying he is no one special. He would have seen their minds as clearly as if he were reading the first reading from Wisdom.

We can hear the frustration in his voice as he tells them:

"You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true. I know him, because I am from him, and he sent me."

We cannot think of anything more depressing for the Son of God than to have traveled about teaching and healing for three years only to come to the end of his time among us to find such skepticism and out right hatred from the people he loves.

This feeling of sorrow ultimately leads us to the passion of Christ in the Stations of the Cross. The feeling here is leading us there.

If we were there, what would we have said or done? We hope we would have stood with the Lord and shouted down the skeptics and the hypocrites who were embarrassed by the purity of spirit of the Son of God whom the persecuted to his death (and their own). We hope we would be able to stand with him and not run away as his closest friends did when he was arrested. We hope we would step up and take the blows he felt and lift the cross he carried for all of us.

Pax

[1] After 04/07
[2] The Image presented today is a holy card the artist is unknown
[3] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968

Thursday of the Fourth Week of Lent

Readings for Thursday of the Fourth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Ex 32:7-14

The commentary from the JBC is very good: “Yahweh informs Moses of the people's sin; these verses must originate from a source other than that of v. 18, where Moses appears ignorant of what is happening in the camp. Yahweh has divorced himself from this sinful people, for he refers to them as "your people." He intends to destroy the wicked and form a new nation. Moses now assumes the role of mediator and appeals to God's honor for his own name before the pagan nations as a motive to prevent the destruction of his people. As a second motive, Moses recalls the prom­ises accorded to Abraham. We note, however, the subsequent conflicting elements of the punishments in­voked by Moses (32:20,25-29) and the testimony of Yahweh (32:34).”[3]

Responsorial Psalm Ps 106:19-20, 21-22, 23
R. Remember us, O Lord, as you favor your people.

Psalm 106 is a national lament remembering the events from Exodus in the first reading. It reminds the people that Moses interceded and turned away God’s wrath.

Gospel Jn 5:31-47

Jesus continues his discourse as his revelation continues from the past few days. He now focuses on testimony other than his own to demonstrate that he is the Son of God. He starts with John the Baptist and then moves to the works he has performed in the Father’s name indicating that those give testimony that he is from God. Jesus finally points to Holy Scripture and tells the Jews that even scripture testifies to his identity.

In the final section of this passage, Jesus attacks the Jews for their lack of belief in him. He points out that he did not come seeking praise or glory for his own sake (“I do not accept human praise”). He goes on to tell them they do not see the truth but will believe a lie if it conforms to what they believe the truth should be. (“..you do not accept me; yet if another comes in his own name, you will accept him”)

The logic of the Lord’s words in the final verses crashes down on them. If they reject Jesus in favor of the glory that comes from false prophets then he does not need to condemn them, they are self condemned. He tells them that if they believed Moses (the author of revelation in the Old Testament) they would believe in him and are now condemned by Moses as well because by rejecting Jesus, they have disbelieved in the word of Moses.

Homily:

“The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.”

In the first reading from the Book of Exodus we find Moses asking God to hold back his wrath because the Israelites, seeking to see a symbol of God had formed a golden calf – a graven image. Moses succeeded in turning away God’s punishment.

Next in the Gospel of St. John we find Jesus continuing to try to help the decedents of the unbelievers at Horeb understand that He is the one true Messiah, the Son of God. Using Moses and the prophets Abraham. Isaac, and Israel who Moses identified, he tells them that if they cannot believe in the prophecy of their forefathers they have fallen.

The Jews cannot believe Jesus is the Christ because they have a different idea about what the Christ should be. They want to create the Messiah in their own image. And in that concept we must ask if we don’t do the same.

At the beginning of this post I quoted a section of the Gospel: “The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.” What would people say the Messiah looked like if they were to judge his identity by our actions?

As we struggle with our Lenten journey we need to look closely at what we do, what motivates our actions and ask; “ Is this for the Lord’s glory, or my own?”

Pax
[1] After 04/07
[2] The image presented today is “Moses and the Golden Calf” by Domenico Beccafumi, 1536-37
[3] All references to Jerome Biblical Commentary, Prentice Hall, Inc.© 1968

Wednesday of the Fourth Week of Lent

Wednesday of the Fourth Week of Lent

Readings for Wednesday of the Fourth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Is 49:8-15

This reading from Isaiah is a part of the second “Servant of the Lord” oracles. In this segment, the servant promises salvation to the captives and light to those in darkness. He has lead the people by pleasant and safe paths and has shown mercy.

The response from Zion is “the Lord has forsaken them.” To which we hear the tender response; “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.” God’s fidelity and faithfulness is assured.

Responsorial Psalm Ps 145:8-9, 13cd-14, 17-18
R. The Lord is gracious and merciful.

This song of praise supports the Lord’s mercy and faithfulness proclaimed in the passage from Isaiah above. His mighty works are proof of God’s omnipotence.

Gospel Jn 5:17-30

In the Gospel from John, Jesus has already angered the Jews by violating the Sabbath (this passage follows directly the story we heard yesterday about the cure of the paralytic at the pool of Bethesda). Now he really upsets them by apparently blaspheming – saying God is his own father. Almost as if to cement his fate, he makes sure we understand that he did not make that statement casually. Rather he paints a complete analogy of biological father and son.

Jesus goes on to state that the authority to judge the actions and lives of others has also been given to him. The inheritance is complete.

The passage concludes with the promise of salvation to those who hear and understand. That salvation is eternal life. Failure to hear and belief will likewise result in resurrection, but to condemnation.

Reflection:

The oracle of “Servant of the Lord” from Isaiah predicts the statement made by Jesus in the Gospel. The servant comes, according to the prophet, to lead the people by safe paths to salvation. He even predicts the lack of recognition by Zion – the have forgotten God’s earlier mercies in bringing the people out of bondage in Egypt and now cry out that God has forsaken them.

In the Gospel, Jesus has revealed that he is the Son of God in unequivocal terms. He goes further to say that God has willed to His Son the authority to judge and the ability to hand out rewards for faithfulness and punishment for wickedness. Just as Isaiah uses the analogy of parent and child at the end of the first reading; “Can a mother forget her infant…” Jesus makes it clear that he is the Son of God and the power and authority that is the Father is also the Son – clearly they are one; and extension of each other.

From a practical perspective we must ask ourselves; what must we do in response to the scriptural message? The answer is also scriptural, the Lord calls on us to cease our unbelief and believe.

We say to this; “But I do believe.” And the Lord will say “By your actions they will know you.” Today’s scripture reminds us of the promise and encourages us not to forget the good things the Lord has already done for us. He has given us life and we praise him. He has given us the path to salvation and we praise him. He has laid down his human live for us, endured suffering and death so that we might join him with all the angels and saints and be spared from condemnation.

Pax
[1] After 04/07
[2] The image presented today is “The Last Judgment” by Petrus Christus, 1452

Tuesday of the Fourth Week of Lent

Tuesday of the Fourth Week of Lent

Readings for Tuesday of the Fourth Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Ez 47:1-9, 12

In this vision from Ezekiel the allusion is made to one faith – the one stream flowing from the temple into the Kedron Valley which is normally a dry wash. The imagery used has been used in other places in scripture (Am 9 :13; Jl 3 :18; Zech 14:8; Ps 36:8--9; Rev 22:1) and probably represents the water flowing from the Garden of Eden first stopped by Original Sin, re-started with Moses striking the 12 stones in the desert during the Exodus and finally here in Jerusalem in the end times, the eschaton. The analogy is to one faith flowing into the world bringing life and well-being to any who partake.

Responsorial Psalm Ps 46:2-3, 5-6, 8-9
R. The Lord of hosts is with us; our stronghold is the God of Jacob.

Psalm 46 is a hymn of praise. In this passage we see the analogy presented in the reading from Ezekiel referenced as the Lord is praised for supporting the people with his strength and creation.

Gospel Jn 5:1-16

The Gospel from St. John is the third sign used in the Lord’s self-revelation. Jesus cures the paralytic by his word, something that could not be accomplished by the waters of Judaism. When Jesus first approached the paralytic he complained that he could not get to the waters “when they were stirred up”. This is taken from a belief at the time that, periodically, and angle of God would come down and stir up the waters of the pool and the first person to touch them in that state was cured.

It is explicitly mentioned that Jesus does this on the Sabbath which precipitates the controversy with the Jewish leadership. It is also noteworthy that Jesus does not say to the paralytic that his sin has caused his condition – he tells him “Look, you are well; do not sin any more, so that nothing worse may happen to you." This last reference is probably to final judgment.

Reflection:

As we move through scripture today we see Jesus revealed as the source of life and well-being. It is almost as if a picture were being painted. It starts with a rather abstract vision of all peoples being united in one faith with Ezekiel’s vision in the first reading. The twelve springs for the twelve tribes being united into one stream of life giving water flowing from the temple in Jerusalem. The prophet does not explain how that unity occurs but we do see the stream still flowing through the Psalm and we come then to the foreground – the pool at Bethesda.

Here, among all the sick people hoping to be cured by the healing waters that symbolize the waters of Judaism, is a paralytic – he has been waiting a long time to be brought to the waters. It is the Sabbath, the day of the Lord and Jesus comes to that place. He sees the paralytic man and asks him; “Do you want to be well?”

Then, the one who was last because of his infirmity became first in the eyes of God and was healed. And to emphasize that Jesus came to change how the Lord wanted to be served, he told the man to pick up his mat – something considered by the scribes and Pharisees to be work and therefore forbidden on the Sabbath. Like the first stones falling that become an avalanche, the Jews began to plot against the one who was Savior of the world, never knowing that they too were playing their role in God’s plan. Prophecy will be fulfilled.

For us we hear the story and, in our hearts, we are refreshed in our faith. We are reminded that it is through the one faith that we have life and health. It is our prayer today that our renewed faith will be seen as a continuation of that living water that flowed from His side as he hung upon the cross; the water that was poured out upon us at our Baptism, making us his sons and daughters.

Pax

[1] After 04/07
[2] The image presented today is “The Pool of Bethesda” by Joost Cornelisz Droochsloot, 1645

Solemnity of Saint Joseph,

Solemnity of Saint Joseph,
husband of the Blessed Virgin Mary

Biographical Information about St. Joseph[1]
Readings for Monday of the Fourth Week of Lent[2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 2 Sm 7:4-5a, 12-14a, 16

Within the historical books of the Old Testament (1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, 1 and 2 Maccabees), this passage is considered to have the most theological significance. Nathan’s Oracle – the establishment of the dynasty of King David marks the beginning of the understanding of royal messianism, our first hint of the Messiah to come.

In this passage, Nathan is told to tell David that, while he would not build the Temple, his son (Solomon) would and that his (David’s) line would continue; “Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.”

Responsorial Psalm Ps 89:2-3, 4-5, 27 and 29
R. The son of David will live for ever.

Though Psalm 89 is a lament, this first section is prophetic and reiterates the Davidic Dynasty. The intended support for the Samuel reading above is clear.

Reading II Rm 4:13, 16-18, 22

In this address to the Romans, St. Paul reconciles Jewish History as it applies to gentiles. By defining God’s people as the descendants of Abraham, he includes all peoples in the inheritance of Christ. This reconciliation is through faith not the Law of Moses and not simply heritage.

Gospel Mt 1:16, 18-21, 24a

This section of the Nativity Narrative from St. Matthew’s Gospel tells the story of Joseph’s dilemma. He is required by Mosaic Law to file a petition of divorce in front of witnesses. He has resigned himself to this course of action when he has a dream in which an angel came to him and told him of the origins of the child Mary bore. For his part, Joseph accepted the message and did as the Lord commanded.

Or Lk 2:41-51a

From the Gospel of St. Luke we have the story of Jesus in the Temple. It is significant from a number of perspectives. First the story breaks the scriptural silence regarding the “lost years” of Jesus’ growth from infancy to adulthood. This story says Jesus is twelve, that would be the time when he would have celebrated his bar miswah, he would have been considered a man.

This story is at odds with the Apocryphal Gospels (such as the Gospel of St. Thomas) that attributed to Jesus many miracles during his early years, this story paints his childhood as fairly normal, the implication based on Joseph and Mary’s reaction is that they, at this point, do not completely understand their son’s mission.

With reference to St. Joseph, this passage is the first time God is identified as the Father of Jesus, not Joseph. It is also the last time in scripture he is referenced. He do, however receive a great tribute as the Lord Jesus returns home with him and is obedient to him.

Reflection:

The options for the Gospel readings give us both ends of Joseph’s involvement in the life of Christ and two different images to ponder. The dots are all connected in terms of salvation history tumbling down from Abraham to David to Joseph. We are all part of the drama that unfolds as the Messiah is born and raised by earthly parents as true man, born of woman.

Of all the roles played by God’s instruction in Christ’s life, St. Joseph is least mentioned, but, like the cotter pin that holds together two great weights, his understated presence is critical to fulfilling the prophecy. He is, as we hear in Matthew of the line of David, he continues, through his foster son, Jesus the messianic promise.

His role for us is one of the person who, in spite of social pressure does the right thing, without fanfare, in all humility, he does what God asks. He is the faithful father who works in obscurity to provide for his family. His contribution to the whole may only be seen by inference. The son he helped to raise fulfilled His destiny, as bitter sweet as that was.

Today we end with the prayer of St. Joseph:

Almighty God, You entrusted to the faithful care of Joseph the beginnings of the mysteries of man's salvation. Through his intercession may Your Church always be faithful in her service so that Your designs will be fulfilled. Amen.

Pax
[1] The image presented today is “Joseph's Dream” by Gaetano Gandolfi, 1790
[2] After 04/07

Fourth Sunday of Lent

Fourth Sunday of Lent

Readings for the Forth Sunday of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Jos 5:9a, 10-12

In Joshua we are told of the successor of Moses leading the people of Israel into the Promised Land. We find them in this passage achieving the land and beginning to prosper from it. At that point the Lord withdrew the manna he had been providing as the people now had the land.

Responsorial Psalm Ps 34:2-3, 4-5, 6-7
R. Taste and see the goodness of the Lord.

Psalm 34 is a song of prayer and thanksgiving. In this section we are given a Eucharistic reference that leads to salvation.

Reading II 2 Cor 5:17-21

St. Paul begins this passage with an image of Baptism (“Whoever is in Christ is a new creation”) which is how we are reconciled to God through Christ. He (God) goes on using Christ as the tool for the remission of sin (trespasses) and using Christians as spread that word to the world.

St. Paul then goes on to exhort the Corinthians. He calls them to faithfulness, to be reconciled with God in Christ because of Jesus’ great sacrifice for us all.

Gospel Lk 15:1-3, 11-32

The parable of the Prodigal Son is given to us again (see also Saturday of the 2nd Week of Lent). The theme of reconciliation is emphasized by one of the Lord’s most poignant stories. We identify with the sinful son who squanders his inheritance and then returns to his father, recalling his fall.

This parable is used to answer the Pharisees who are challenging Christ about eating with sinners. We are given the picture of the loving father welcoming his son home, an allusion used also in the parable of the Lost Sheep. The invitation implicit is; those who seek forgiveness find it in God.

Reflection:

The Church gives us, in scripture, a powerful tool to use in our own search for reconciliation with God. Because we know the story of the Prodigal Son so well we can see in it the early course followed by the nation of Israel.

Like the Prodigal Son, Adam and Eve took what they had not earned in the Garden and their decendants found themselves in bondage in Egypt. They were started on their way home but still had not come to fully appreciate the Father’s compassion, revolting against him at Meriba and Massah. The Lord took Moses from them and left Joshua to complete the journey home. Today we hear of their homecoming. God no longer needed to support them with manna, they found the mercy of God in His promise.

That is kind of a crude analogy, but apt. In his second letter to the Corinthians, St. Paul tells us that we are all reconciled to God through Christ who, though he was without sin, accepted our sins and reunited us with God. The Lord Jesus forever revealed the path back to the Father and even now invites us to come back to him.

The Prodigal Son knew the way back to his father. He came and he asked for forgiveness. His father embraced him because he accepted him, even with his failings. The lesson for us is clear as crystal; we are invited home to the Father. Our Lenten journey is about discovering the way to seeing the course we must take. Today we are assured, no matter what we may have done to place that gulf between us and God, it will be forgiven and we will be welcomed home.

Pax

[1] After 04/07
[2] The image presented today is “Return of the Prodigal Son” by Bartolomé Esteban Murillo, 1667-70

Saturday of the Third Week of Lent

Saturday of the Third Week of Lent &
Saint Patrick, Bishop

Biographical Information about St. Patrick[1]
Readings for Saturday of the Third Week of Lent[2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Hos 6:1-6

Once again in Hosea, the people of Israel are portrayed as the faithless harlot. Repenting past sins she thinks to return to God who will raise them up to salvation after three days in the tomb. The image prefigures the messiah. The prophet continues with the voice of God recognizing their faithlessness he calls for authentic love, not empty sacrifices.

Responsorial Psalm Ps 51:3-4, 18-19, 20-21ab
R. It is mercy I desire, and not sacrifice.

The psalm response is taken from the end of the Hosea reading we just received. The psalm itself is a lament, asking God for compassion as a consequence of the Baptismal bath ("Thoroughly wash me from my guilt and of my sin cleanse me.”) It then echoes the need for the spirit of authentic worship, not empty sacrifices.

Gospel Lk 18:9-14

The Gospel story is the Parable of the Pharisee and the Publican (Tax Collector). Here we find Jesus addressing those who think of themselves as closer to God and therefore better than those who are not so scrupulous in their worship.

Jesus points out that the Pharisee who focuses on the letter of the law misses the point of the God’s desire for authentic worship, while the humility and authenticity of the Tax Collector will be “justified”. It’s easier to hear in the Jerusalem Bible version where it says; “This man, I tell you, went home again at rights with God; the other did not.”

Reflection:

It is ironic to have these readings on the day the U.S. celebrates St. Patrick’s Day. The readings, starting with Hosea, moving through Psalm 51 and concluding with the Parable of the Pharisee and the Publican from St. Luke’s Gospel have one focal theme: The Lord wants authentic faith, not just faith for show.

St. Patrick, whose piety so clearly met the standard of God’s desire for authentic worship is celebrated by a day of “the wear’en of the green.”, Green Beer, and nationalistic parades devoted to a geographic entity and ethnic pride. It is almost as if God thought he would punctuate his wish with such a blatant example of misdirected excess. (Almost as ironically, in Ireland, the day is celebrated as a predominantly religious holiday.)

To those of us who try to hear the word and see the example of St. Patrick, we get a very clear picture. What we do for the sake of our faith must be done for God and God alone. It should not be done for others to see. We should not be tempted to pride or vanity because we have been given the gift of religious freedom and the luxury of time to be able to follow the discipline of faith.

Our worship must be for the greater glory of God and with a clear recognition that it is with the utmost humility that we should approach the Lord of the Universe. We who claim to know Him best through our prayer and devotion should be the most awed by his beneficence, not believing we have some special insight and privilege to God’s favor.

Although it is not one of today’s readings, our prayer today must be the Kenotic Hymn from Paul’s letter to the Philippians (Phil 2:5-11)

Have among yourselves the same attitude that is also yours in Christ Jesus,
Who, though he was in the form of God, did not regard equality with God something to be grasped.

Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross.

Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father.

Pax
[1] The image presented today is “Saint Patrick” by Irish Artist Michael O'Neill McGrath, O.S.F.S.
[2] After 04/07

Friday of the Third Week of Lent

Friday of the Third Week of Lent

Readings for Friday of the Third Week of Lent[1][2]
Readings from the Jerusalem Bible at Universalis

Commentary:

Reading 1 Hos 14:2-10

In listening to Hosea we must always remember that in this prophetic work an ongoing analogy is playing out using the backdrop of an unfortunate marriage. Hosea’s prophecy paints Israel as an unfaithful wife (seduced away by idolatry and hardened by ignoring the poor) and God as the jealous husband who wants her back in spite of her faults. The language used today, at the very end of the book, has that flavor to it. In one sentence – in spite of your sins, come back to God.

Responsorial Psalm Ps 81:6c-8a, 8bc-9, 10-11ab, 14 and 17
R. I am the Lord your God: hear my voice.

Psalm 81 is a prophetic liturgy. The voice is a priest speaking in God’s name. We hear in it the Lord’s promise of compassion and the warning to listen to God and turn back to Him.

Gospel Mk 12:28-34

In the dialogue with the scribe Jesus quotes the opening verse Shamá (hear), the principle response to the covenant with God – the Father demands unconditional love from His people. Jesus goes on to incorporate a more inclusive element by saying; “The second is to love your neighbor as yourself.” While both concepts were present in the tradition of the time, the combination is originally with Jesus – something new. In following Jesus’ leap, the scribe earns praise from the Lord; “You are not far from the kingdom of God."

Reflection:

A number of years ago I learned to play (poorly) what is called the most difficult and complex board game in the world – Go. Two players attempt to capture the largest part of the game board by lying down black and white stones. What makes Go so difficult is its simplicity. The game only has three rules and is played on a nineteen by nineteen grid board. There are so many different options that it boggles the mind.

The reason I mention the game and its difficulty based upon simplicity, is the same is true of the “First Commandment” that is presented in scripture today. It sounds very simple – love God and love your neighbor. The complexity and the difficulty come with the equally simple word – Love.

First we separate love into the two major Greek definitions; eros and agape. Looking at the boundary between them is like looking at the picture I have included today. At some point they come close, intense non-erotic love can be dangerous and I suspect, misinterpreted. Expressions of it in, for instance Victorian England, where women frequently hugged and kissed today would be interpreted as potentially scandalous and quit likely as erotic love. For our purpose today let’s put eros away, it is not what the Lord was talking about.

So we now focus on just agape, familial love, love of a plutonic nature. How we define that in today’s culture is also complex. For the sake of our discussion, let’s define it as; caring more for the other person interests than one’s own. It is simplistic but it will work for purposes of understanding what Jesus was talking about when he left us the First Commandment.

If we are to place God’s interests in front of our own, we must first, at least at a high level, figure out what God wants. We believe that God wants us to love him. We have been told countless times. Well that was sort of circular, so we go to the other things we know have pleased him – our success pleases him – the good we accomplish in His name reflects on him, just as what our children accomplish reflects upon us. And when we fail, when we fall, that has the opposite effect.

We could go deeper on the first part but let’s get to the second – love our neighbor as our self. Using our definition, that would mean putting the interests of our neighbor before our own. On the surface that does not sound very easy or even wise (if we consider the greedy nature or some of our neighbors). We must therefore consider this from a slightly more complex definition of "our neighbor’s interests". What is in our neighbor’s best interests is to embrace God and make him happy. We must believe this because the Lord is the source of eternal life and it is only through Him our neighbor can achieve the ultimate reward.

We must as a consequence of our belief, lead our neighbor to God through our example and invitation. We must, in a loving way, help our neighbor understand God in this way. And that is why what the Lord asks us to do is so difficult. Using the Lord’s example of humble love for all mankind, we are to live that life that will bring all those we meet to join us in loving God.

My head hurts now just trying to get my arms around this, so we will pray today for understanding how God wants us to please him and how we in turn must bring others to do the same.

Pax
[1] After 04/07
[2] The image presented today is “Heavenly Love and Earthly Love” by Giovanni Baglione 1602-03