The texts from the Roman Catholic Lectionary today challenge us to review our attitudes and decisions that may lead to rejection of people or plans that don’t correspond to our view of reality.
Keystone rejected
In the reading from the Book of Genesis, Joseph is sold by his brothers.
* [37:21–36] The chapter thus far is from the Yahwist source, as are also vv. 25–28a. But vv. 21–24 and 28b–36 are from another source (sometimes designated the Elohist source). In the latter, Reuben tries to rescue Joseph, who is taken in Reuben’s absence by certain Midianites; in the Yahwist source, it is Judah who saves Joseph’s life by having him sold to certain Ishmaelites. Although the two variant forms in which the story was handed down in early oral tradition differ in these minor points, they agree on the essential fact that Joseph was brought as a slave into Egypt because of the jealousy of his brothers.1
Psalm 105 praises God’s faithfulness to Israel.
* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants.2
In the Gospel of Matthew, Jesus teaches the Parable of the Wicked Tenants.
* [21:33–46] Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas 65, where a less allegorized and probably more primitive form of the parable is found.3
Joan Blandin Howard comments that the tenants did not want to give the landowner what was rightfully his. Seemingly, the tenants considered the vineyard rightfully theirs.
In prayer and experiences I have been blessed with the joy, pain and sorrow that at times accompanies letting-go, giving, returning. For me, it is no longer an experience of “sorting through” and “getting rid of”. When I discover something somewhere that does not rightfully belong to me, I pray for the justice of heart to return it to its rightful owner.4
Don Schwager quotes “Life through death,” by Augustine, Bishop of Hippo, 354-430 A.D.
"Unless the Word of God had first assumed our mortal flesh He could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing He brought about a wonderful exchange. We made death possible for Him, and He made life possible for us." (excerpt from Sermon 218C, 1)5
The Word Among Us Meditation on Genesis 37:3-4, 12-13, 17-28 comments that as easy as it may have been to be angry at God, Joseph stayed close to him and let the experience teach him important lessons about humility and trust in the Lord. By the time he and his brothers reconciled many years later, a wiser and holier Joseph confessed, “Even though you meant harm to me, God meant it for good” (Genesis 50:20). Not only did Joseph grow closer to God, but his ordeal paved the way for his entire family to be saved from famine.
Sometimes, it’s good to try to find a way out of our “cisterns.” But there may also be times when trying to climb out is either fruitless or imprudent. Sometimes you just have to acknowledge that the situation is out of your control, surrender it to the Lord, and wait to see how he will help you. Maybe he’ll use that situation to teach you patience, perseverance, or forgiveness. Maybe he’ll use your witness of faith to soften somebody else’s heart. Or maybe he has an even better solution waiting for you a little further down the road. Whatever the case, you can always trust that his plan is bigger than yours will ever be.6
Friar Jude Winkler relates the betrayal of Joseph, the deception of Jacob and the actions of Rueben and Judah. The cleft in the rock in which the Cross was raised is alluded to in the Gospel of Matthew. Friar Jude reminds us the jealousy of the Pharisees was countered by the treatment of Jesus as a prophet by the crowds.
Fr. Richard Rohr, OFM, notes that everybody looks at the world through their own lens, a matrix of culturally inherited qualities, family influences, and other life experiences. This lens, or worldview, truly determines what we bring to every discussion. Our operative worldview is formed by three images that are inside every one of us. They are not something from outside; they have already taken shape within us. All we can do is become aware of them, which is to awaken them.
The three images to be awakened and transformed are our image of self, our image of God, and our image of the world. A true hearing of the Gospel transforms those images into a very exciting and, I believe, truthful worldview. When we say Christ is the truth, that’s what we mean. Christ renames reality correctly, according to what reality honestly is, putting aside whatever we think it is or whatever we fear it is. Reality is always better than any of us imagined or feared; there is joy associated with a true hearing of the Gospel. All together, we could put it this way: “What should life be?” “Why isn’t it?” “How do we repair it?” When these are answered for us, at least implicitly, we have our game plan and we can live safely and with purpose in this world.7
We review the role of rejection in our lives and seek the Spirit to see it in the light of a Gospel teaching for us.
References
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