Mon, 1 October 2012
In today’s Gospel, the Pharisees try to trap Jesus with a trick question.
The “lawfulness” of divorce in Israel was never at issue. Moses had long ago allowed it (see Deuteronomy 24:1-4). But Jesus points His enemies back before Moses, to “the beginning,” interpreting the text we hear in today’s First Reading.
Divorce violates the order of creation, He says. Moses permitted it only as a concession to the people’s “hardness of heart”—their inability to live by God’s covenant Law. But Jesus comes to fulfill the Law, to reveal its true meaning and purpose, and to give people the grace to keep God’s commands.
Marriage, He reveals, is a sacrament, a divine, life-giving sign. Through the union of husband and wife, God intended to bestow His blessings on the human family—making it fruitful, multiplying it until it filled the earth (see Genesis 1:28).
That’s why today’s Gospel moves so easily from a debate about marriage to Jesus’ blessing of children. Children are blessings the Father bestows on couples who walk in His ways, as we sing in today’s Psalm.
Marriage also is a sign of God’s new covenant. As today’s Epistle hints, Jesus is the new Adam—made a little lower than the angels, born of a human family (see Romans 5:14; Psalm 8:5-7). The Church is the new Eve, the “woman” born of Christ’s pierced side as He hung in the sleep of death on the cross (see John 19:34; Revelation 12:1-17).
Through the union of Christ and the Church as “one flesh,” God’s plan for the world is fulfilled (see Ephesians 5:21-32). Eve was “mother of all the living” (see Genesis 3:20). And in baptism, we are made sons and daughters of the Church, children of the Father, heirs of the eternal glory He intended for the human family in the beginning.
The challenge for us is to live as children of the kingdom, growing up ever more faithful in our love and devotion to the ways of Christ and the teachings of His Church.
Mon, 24 September 2012
Today’s Gospel begins with a scene that recalls a similar moment in the history of Israel, the episode recalled in today’s First Reading. The seventy elders who receive God’s Spirit through Moses prefigure the ministry of the apostles.
Like Joshua in the First Reading, John makes the mistake of presuming that only a select few are inspired and entrusted to carry out God’s plans. The Spirit blows where it wills (see John 3:8), and God desires to bestow His Spirit on all the people of God, in every nation under heaven (see Acts 2:5, 38).
God can and will work mighty deeds through the most unexpected and unlikely people. All of us are called to perform even our most humble tasks, such as giving a cup of water, for the sake of His name and the cause of His kingdom.
John believes he is protecting the purity of the Lord’s name. But, really, he’s only guarding his own privilege and status. It’s telling that the apostles want to shut down the ministry of an exorcist. Authority to drive out demons and unclean spirits was one of the specific powers entrusted to the Twelve (see Mark 3:14–15; 6:7, 13).
Cleanse me from my unknown faults, we pray in today’s Psalm. Often, like Joshua and John, perhaps without noticing it, we cloak our failings and fears under the guise of our desire to defend Christ or the Church.
But as Jesus says today, instead of worrying about who is a real Christian and who is not, we should make sure that we ourselves are leading lives worthy of our calling as disciples (see Ephesians 1:4).
Does the advice we give, or the example of our actions, give scandal—causing others to doubt or lose faith? Do we do what we do with mixed motives instead of seeking only the Father’s will? Are we living, as this Sunday’s Epistle warns, for our own luxury and pleasure, and neglecting our neighbors?
We need to keep meditating on His Law, as we sing in today’s Psalm. We need to pray for the grace to detect our failings and to overcome them.
Mon, 17 September 2012
In today's First Reading, it's like we have our ears pressed to the wall and can hear the murderous grumblings of the elders, chief priests and scribes - who last week Jesus predicted would torture and kill Him (see Mark 8:31; 10:33-34).
The liturgy invites us to see this passage from the Book of Wisdom as a prophecy of the Lord's Passion. We hear His enemies complain that "the Just One" has challenged their authority, reproached them for breaking the law of Moses, for betraying their training as leaders and teachers.
And we hear chilling words that foreshadow how they will mock Him as He hangs on the cross: "For if the Just One be the Son of God, He will...deliver Him..." (compare Matthew 27:41-43).
Today's Gospel and Psalm give us the flip side of the First Reading. In both, we hear of Jesus' sufferings from His point of view. Though His enemies surround Him, He offers himself freely in sacrifice, trusting that God will sustain Him.
But the apostles today don't understand this second announcement of Christ's passion. They begin arguing over issues of succession -- over who among them is greatest, who will be chosen to lead after Christ is killed.
Again they are thinking not as God, but as human beings (see Mark ). And again Jesus teaches the Twelve -- the chosen leaders of His Church -- that they must lead by imitating His example of love and self-sacrifice. They must be "servants of all," especially the weak and the helpless - symbolized by the child He embraces and places in their midst.
This is a lesson for us, too. We must have the mind of Christ, who humbled himself to come among us (see Philippians 2: 5-11). We must freely offer ourselves, making everything we do a sacrifice in praise of His name.
As James says in today's Epistle, we must seek wisdom from above, desiring humility not glory, and in all things be gentle and full of mercy.
Mon, 10 September 2012
In today's Gospel, we reach a pivotal moment in our walk with the Lord. After weeks of listening to His words and witnessing His deeds, along with the disciples we're asked to decide who Jesus truly is.
Peter answers for them, and for us, too, when he declares: "You are the Messiah."
Many expected the Messiah to be a miracle worker who would vanquish Israel's enemies and restore the kingdom of David (see John 6:15).
Jesus today reveals a different portrait. He calls himself the Son of Man, evoking the royal figure Daniel saw in his heavenly visions (see Daniel 7:13-14). But Jesus' kingship is not to be of this world (see John 18:36). And the path to His throne, as He reveals, is by way of suffering and death.
Jesus identifies the Messiah with the suffering servant that Isaiah foretells in today's First Reading. The words of Isaiah's servant are Jesus' words -- as He gives himself to be shamed and beaten, trusting that God will be His help. We hear our Lord's voice again in today's Psalm, as He gives thanks that God has freed Him from the cords of death.
As Jesus tells us today, to believe that He is the Messiah is to follow His way of self-denial -- losing our lives to save them, in order to rise with Him to new life. Our faith, we hear again in today's Epistle, must express itself in works of love (see Galatians 5:6).
Notice that Jesus questions the apostles today "along the way." They are on the way to Jerusalem, where the Lord will lay down His life. We, too, are on a journey with the Lord.
We must take up our cross, giving to others and enduring all our trials for His sake and the sake of the gospel. Our lives must be an offering of thanksgiving for the new life He has given us, until that day when we reach our destination, and walk before the Lord in the land of the living.
Mon, 3 September 2012
The incident in today's Gospel is recorded only by Mark. The key line is what the crowd says at the end: "He has done all things well." In the Greek, this echoes the creation story, recalling that God saw all the things he had done and declared them good (see Genesis 1:31).
Mark also deliberately evokes Isaiah's promise, which we hear in today's First Reading that God will make the deaf hear and the mute speak. He even uses a Greek word to describe the man's condition (mogilalon = "speech impediment") that's only found in one other place in the Bible—in the Greek translation of today's Isaiah passage, where the prophet describes the "dumb" singing.
The crowd recognizes that Jesus is doing what the prophet had foretold. But Mark wants us to see something far greater—that, to use the words from today's First Reading: "Here is your God."
Notice how personal and physical the drama is in the Gospel. Our focus is drawn to a hand, a finger, ears, a tongue, spitting. In Jesus, Mark shows us, God has truly come in the flesh.
What He has done is to make all things new, a new creation (see Revelation 21:1-5). As Isaiah promised, He has made the living waters of baptism flow in the desert of the world. He has set captives free from their sins, as we sing in today's Psalm. He has come that rich and poor might dine together in the Eucharistic feast, as James tells us in today's Epistle.
He has done for each of us what He did for that deaf mute. He has opened our ears to hear the Word of God, and loosed our tongues that we might sing praises to Him.
Let us then, in the Eucharist, again give thanks to our glorious Lord Jesus Christ. Let us say with Isaiah, Here is our God, He comes to save us. Let us be rich in faith, that we might inherit the kingdom promised to those who love Him.
Mon, 27 August 2012
Today's Gospel casts Jesus in a prophetic light, as one having authority to interpret God's law.
Jesus' quotation from Isaiah today is ironic (see Isaiah 29:13). In observing the law, the Pharisees honor God by ensuring that nothing unclean passes their lips. In this, however, they've turned the law inside out, making it a matter of simply performing certain external actions.
The gift of the law, which we hear God giving to Israel in today's First Reading, is fulfilled in Jesus' gospel, which shows us the law's true meaning and purpose (see Matthew 5:17).
The law, fulfilled in the gospel, is meant to form our hearts, to make us pure, able to live in the Lord's presence. The law was given that we might live and enter into the inheritance promised to us -- the kingdom of God, eternal life.
Israel, by its observance of the law, was meant to be an example to surrounding nations. As James tells us in today's Epistle, the gospel was given to us that we might have new birth by the Word of truth. By living the Word we've received, we're to be examples of God's wisdom to those around us, the "first fruits" of a new humanity.
This means we must be "doers" of the Word, not merely hearers of it. As we sing in today's Psalm and hear again in today's Epistle, we must work for justice, taking care of our brothers and sisters, and living by the truth God has placed in our hearts.
The Word given to us is a perfect gift. We should not add to it through vain and needless devotions. Nor should we subtract from it by picking and choosing which of His laws to honor.
"Hear me," Jesus says in today's Gospel. Today, we're called to examine our relationship to God's law.
Is the practice of our religion a pure listening to Jesus, a humble welcoming of the Word planted in us and able to save our souls? Or are we only paying lip-service?
Mon, 20 August 2012
This Sunday's Mass readings conclude a four-week meditation on the Eucharist.
The 12 apostles in today's Gospel are asked to make a choice -- either to believe and accept the new covenant He offers in His body and blood, or return to their former ways of life.
Their choice is prefigured by the decision Joshua asks the 12 tribes to make in today's First Reading.
Joshua gathers them at Shechem -- where God first appeared to their father Abraham, promising to make his descendants a great nation in a new land (see Genesis 12:1-9). And he issues a blunt challenge -- either renew their covenant with God or serve the alien gods of the surrounding nations.
We too are being asked today to decide whom we will serve. For four weeks we have been presented in the liturgy with the mystery of the Eucharist -- a daily miracle far greater than those performed by God in bringing the Israelites out of the land of Egypt.
He has promised us a new homeland, eternal life, and offered us bread from heaven to strengthen us on our journey. He has told us that unless we eat His flesh and drink His blood we will have no life in us.
It is a hard saying, as many murmur in today's Gospel. Yet He has given us the words of eternal life.
We must believe, as Peter says today, that He is the Holy One of God, who handed himself over for us, gave His flesh for the life of the world.
As we hear in today's Epistle, Jesus did this that we might be sanctified, made holy, through the water and word of baptism by which we enter into His new covenant. Through the Eucharist, He nourishes and cherishes us, making us His own flesh and blood, as husband and wife become one flesh.
Let us renew our covenant today, approaching the altar with confidence that, as we sing in today's Psalm, the Lord will redeem the lives of His servants.
Tue, 14 August 2012
On this great feast, we praise God who has taken the sinless Virgin Mary, body and soul, into His glory. The celebration is from the ancient Church, and the reality it celebrates is embedded in our readings.
In our first, from Revelation, we find God’s temple in heaven opened and the Ark of the Covenant revealed. The most sacred item in Israel’s history, the Ark had been missing since the Temple’s destruction in 586 B.C. Thus, John reports some startling news. Even more startling is his revelation that the sacred vessel is now a woman, who is mother of the royal Son of David, the Messiah.
Of this woman, then, we sing to God as the ancient Israelites sang: “The queen stands at your right hand, arrayed in gold.” In the court of King Solomon, we glimpse Israel’s traditional arrangement: Solomon’s mother, Bathsheba, takes her place at the king’s right hand (see 1 Kings 2:19).
At her Assumption, as we see in Revelation, the queen once again takes her place at the right hand of the Son of David.
Our second reading shows us why this is fitting: “in Christ shall all be brought to life, but each one in proper order.” What is implicit in St. Paul’s statement is revealed in Revelation. The consummation of Christ’s work has begun, as is proper, with the Assumption of the queen-mother.
John’s Apocalypse shows also the fulfillment of our Gospel reading. There, Mary, pregnant with Jesus, retraces the steps of David as he brought the Ark to Jerusalem (see 2 Samuel 6). Mary “arose and went” into the hill country, just as David “arose and went” to that region. Upon Mary’s arrival, Elizabeth is awestruck, just as David was before the Ark. The encounter causes the baby John to leap with excitement, as David leapt before the Ark. And Mary stayed in the “house of Zechariah” for “three months,” as the Ark remained in the “house of Obed-edom” for the same period.
Mary is the vessel of God’s presence, and she is queen-mother. She reigns now in splendor with Jesus in the heavenly Jerusalem.
Mon, 13 August 2012
The Wisdom of God has prepared a feast, we hear in today's First Reading.
We must become like children (see Matthew 18:3-4) to hear and accept this invitation. For in every Eucharist, it is the folly of the cross that is represented and renewed.
To the world, it is foolishness to believe that the crucified Jesus rose from the dead. And for many, as for the crowds in today's Gospel, it is foolishness -- maybe even madness -- to believe that Jesus can give us His flesh to eat.
Yet Jesus repeats himself with gathering intensity in the Gospel today. Notice the repetition of the words "eat" and "drink," and "my flesh" and "my blood." To heighten the unbelievable realism of what Jesus asks us to believe, John in these verses uses, not the ordinary Greek word for eating, but a cruder term, once reserved to describe the "munching" of feeding animals.
The foolishness of God is wiser than human wisdom (see 1 Corinthians 1:18-25). In His foolish love, He chooses to save those who believe that His flesh is true food, His blood, true drink.
Fear of the Lord, the desire to live by His will, is the beginning of true wisdom, Paul says in today's Epistle (see Proverbs 9:10). And as we sing in today's Psalm, those who fear Him shall not want for any good thing.
Again today in the liturgy, we are called to renew our faith in the Eucharist, to forsake the foolishness of believing only what we can see with our eyes.
We approach, then, not only an altar prepared with bread and wine, but the feast of Wisdom, the banquet of heaven -- in which God our savior renews His everlasting covenant and promises to destroy death forever (see Isaiah 25:6-9).
Let us make the most of our days, as Paul says, always, in the Eucharist, giving thanks to God for everything in the name of Jesus, the bread that came down from heaven.
Mon, 6 August 2012
Sometimes we feel like Elijah in today's First Reading. We want to lie down and die, keenly aware of our failures, that we seem to be getting no better at doing what God wants of us.
We can be tempted to despair, as the prophet was on his forty-day journey in the desert. We can be tempted to "murmur" against God, as the Israelites did during their forty years in the desert (see Exodus 16:2,7,8; 1 Corinthians 10:10).
The Gospel today uses the same word, "murmur," to describe the crowds, who reenact Israel's hardheartedness in the desert.
Jesus tells them that prophecies are being fulfilled in Him, that they are being taught by God. But they can't believe it. They can only see His flesh, that He is the "son" of Joseph and Mary.
Yet if we believe, if we seek Him in our distress, He will deliver us from our fears, as we sing in today's Psalm.
At the altar in every Eucharist, the angel of the Lord, the Lord himself (see Exodus 3:1-2), touches us. He commands us to take and eat His flesh given for the life of the world (see Matthew 26:26).
This taste of the heavenly gift (see Hebrews 6:4-5) comes to us with a renewed command -- to get up and continue on the journey we began in baptism, to the mountain of God, the kingdom of heaven.
He will give us the bread of life, the strength and grace we need -- as He fed our spiritual ancestors in the wilderness and Elijah in the desert.
So let us stop grieving the Spirit of God, as Paul says in today's Epistle, in another reference to Israel in the desert (see Isaiah 63:10).
Let us say to God as Elijah did, "Take my life." Not in the sense of wanting to die. But in giving ourselves as a sacrificial offering -- loving Him as He has loved us, on the cross and in the Eucharist.