The texts from the Roman Catholic Lectionary today challenge us to consider the depth of our understanding of our relationship with God and Christ in the Law and in the path we follow to the Cross.
A community of faith
The reading from the Book of Exodus details the Ten Commandments.
* [20:1–17] The precise numbering and division of these precepts into “ten commandments” is somewhat uncertain. Traditionally among Catholics and Lutherans vv. 1–6 are considered as only one commandment, and v. 17 as two. The Anglican, Greek Orthodox, and Reformed churches count vv. 1–6 as two, and v. 17 as one. Cf. Dt 5:6–21. The traditional designation as “ten” is not found here but in 34:28 (and also Dt 4:13 and 10:4), where these precepts are alluded to literally as “the ten words.” That they were originally written on two tablets appears in Ex 32:15–16; 34:28–29; Dt 4:13; 10:2–4.1
Psalm 19 praises God’s Glory in Creation and the Law.
* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.2
The reading from the First Letter of Paul to the Corinthians positions Jesus as a stumbling-block to Jews and foolishness to Gentiles.
* [1:21–25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity.3
In the Gospel of John, Jesus Cleanses the Temple.
* [2:19] This saying about the destruction of the temple occurs in various forms (Mt 24:2; 27:40; Mk 13:2; 15:29; Lk 21:6; cf. Acts 6:14). Mt 26:61 has: “I can destroy the temple of God…”; see note there. In Mk 14:58, there is a metaphorical contrast with a new temple: “I will destroy this temple made with hands and within three days I will build another not made with hands.” Here it is symbolic of Jesus’ resurrection and the resulting community (see Jn 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf. Hos 6:2.4
Ronald Fussell comments that today’s Gospel reading confirms that Jesus, like us, felt emotions and responded in a human way. By challenging the economic apparatus in that time and place, Jesus redirects us to avoid the distractions of earthly rewards and to instead focus on our relationship with Him.
In today’s context, there is no shortage of earthly distractions. Just spend some time watching the 24-hour news cycle and we will see it unfold right before our eyes. And all too often, these distractions lead to grave social injustices that affect the poor and those on the margins. The gap between the “haves” and the “have-nots” continues to expand, and it is all too easy for us to become numb and complacent in this stark reality. Contemporary moneychangers abound, and this season of Lent provides us the opportunity to challenge systems of oppression more intentionally when we see them.5
Don Schwager quotes “Jesus cleanses the temple - his Father's house,” by John Chrysostom (347-407 AD).
"But why did Christ use such violence? He was about to heal on the sabbath day and to do many things that appeared to them transgressions of the law. However, so that he might not appear to be acting as a rival to God and an opponent of his Father, he takes occasion to correct any such suspicion of theirs... He did not merely 'cast them out' but also 'overturned the tables' and 'poured out the money,' so that they could see how someone who threw himself into such danger for the good order of the house could never despise his master. If he had acted out of hypocrisy, he would have only advised them, but to place himself in such danger was very daring. It was no small thing to offer himself to the anger of so many market people or to excite against himself a most brutal mob of petty dealers by his reproaches and the disruption he caused. This was not, in other words, the action of a pretender but of one choosing to suffer everything for the order of the house. For the same reason, to show his agreement with the Father, he did not say 'the holy house' but 'my Father's house.' See how he even calls him 'Father,' and they are not angry with him. They thought he spoke in a more general way, but when he went on and spoke more plainly of his equality, this is when they become angry." (excerpt from HOMILIES ON THE GOSPEL OF JOHN 23.2)6
The Word Among Us Meditation on 1 Corinthians 1:22-25 notes that the image of a crucified Messiah was a stumbling block to Jews. Jesus’ life and death did not match up with the way they had expected God to save them. Likewise, the philosophical Greeks could not fathom Paul’s explanation of salvation. To them, it was nothing more than an odd, made-up story.
Still, a few Jews and Greeks accepted Paul’s words, believed in Jesus, and gave their lives to him. And the one unique message that formed the foundation of the faith that they proclaimed? The message of a crucified and risen Messiah! Two thousand years later, this same Jesus is at the center of our faith. This “foolish” gospel draws us together each Sunday. And how blessed we are to believe in such “folly”! We have a God who loves us so completely that he laid down his life for us. As we receive Jesus in the Eucharist today, let’s allow the “folly” of that message to sink deeper into our hearts. “Jesus, your love is greater than anything this world can offer. I embrace the ‘folly’ of your salvation.”7
Friar Jude Winkler unpacks the understanding of the Israelites that the Ten Commandments were a great gift to them that was not known by other ancient peoples. A Messiah who would not defeat the Roman conquerors or who was not a god at the end of the universe was not comprehended by Jews and Greeks. Friar Jude reminds us that Jesus did not trust belief in superficial signs to bring us to take up our cross and follow Him.
Fr. Richard Rohr, OFM, thinks a collective notion is what Christians were trying to verbalize when they made a late addition (fifth century) to the ancient Apostles’ Creed: “I believe in the communion of saints.” They were offering us this new idea that the dead are at one with the living, whether they’re our direct ancestors, the saints in glory, or even the so-called souls in purgatory. The whole assembly is one, just at different stages, all of it loved corporately by God (and, one hopes, by us). Within this worldview, we are saved not by being privately perfect, but by being “part of the body,” humble links in the great chain of history.
Theologian Elizabeth Johnson, a Sister of Saint Joseph, has worked for many years to redeem and expand the Catholic understanding of what exactly is meant by the “communion of saints.” She describes it as an “intergenerational community of the living and the dead stretching across time and space and comprised of all who are made holy by the Spirit of God.” [1]8
Contemplation of the gifts given us by God as followers of Christ is a path to build the trust, hope, and love in our community formed by the Spirit to be love and service.
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