A journey to New Life

Andy Alexander, S.J. reminds us that the texts to be proclaimed at the Easter Vigil,

Easter and New Life

the conclusion of the Triduum, reveal a God who created us, who led a chosen people out of slavery, and raised Jesus from death.

 We can rejoice that death has no final victory over us.  Then we celebrate the Easter Sacraments of Baptism, Confirmation and Eucharist.  Tonight we celebrate our faith -- that we have been baptized into the death of Jesus, so that we might have everlasting life with him.

Reading	Theme	Prayer
Genesis 1:1-2:2	The Story of Creation	Wonder of Creation and Wonder of Redemption
Genesis 22:1-18	The LORD Tells Abraham To Offer Isaac as a Sacrifice	Enter worthily into the grace initiated with Abraham
Exodus 14:15-15:1	The Israelites Cross the Red Sea	obtain the privilege of Israel by merit of faith, be reborn by partaking of your Spirit.
Isaiah 54:5-14	The Lord Takes You Back to Jerusalem	what the Saints of old never doubted would come to pass
Isaiah 55:1-11	The LORD'S Invitation	graciously increase the longing of your people, for only at the prompting of your grace, do the faithful progress in any kind of virtue.
Baruch 3:9-15, 32-4:4	Wisdom Comes from God	graciously grant to those you wash clean in the waters of Baptism the assurance of your unfailing protection.
Ezekiel 36:16-28	The LORD Will Be Honored	grant that we may comprehend your mercy so that the gifts we receive from you this night may confirm our hope of the gifts to come.
Romans 6:3-11	God’s display of generosity or grace is the expression of God’s love	stir up in your Church a spirit of adoption, so that, renewed in body and mind, we may render you undivided service.
Mark 16: 1-8	Jesus Is Alive

The Epistle at the Easter Vigil is from the Letter to the Romans .

* [6:1–11] To defend the gospel against the charge that it promotes moral laxity (cf. Rom 3:5–8), Paul expresses himself in the typical style of spirited diatribe. God’s display of generosity or grace is not evoked by sin but, as stated in Rom 5:8 is the expression of God’s love, and this love pledges eternal life to all believers (Rom 5:21). Paul views the present conduct of the believers from the perspective of God’s completed salvation when the body is resurrected and directed totally by the holy Spirit. Through baptism believers share the death of Christ and thereby escape from the grip of sin. Through the resurrection of Christ the power to live anew becomes reality for them, but the fullness of participation in Christ’s resurrection still lies in the future. But life that is lived in dedication to God now is part and parcel of that future. Hence anyone who sincerely claims to be interested in that future will scarcely be able to say, “Let us sin so that grace may prosper” (cf. Rom 6:1).

The Gospel is from Mark .

* [16:1–8] The purpose of this narrative is to show that the tomb is empty and that Jesus has been raised (Mk 16:6) and is going before you to Galilee (Mk 16:7) in fulfillment of Mk 14:28. The women find the tomb empty, and an angel stationed there announces to them what has happened. They are told to proclaim the news to Peter and the disciples in order to prepare them for a reunion with him. Mark’s composition of the gospel ends at Mk 16:8 with the women telling no one, because they were afraid. This abrupt termination causes some to believe that the original ending of this gospel may have been lost.

Friar Jude Winkler offers a short commentary on each of the texts.

Reading	Friar Jude comments
Genesis 1:1-2:2	God defeats Chaos creates animals everything good not Gnostic or Mani superlative creation humans
Genesis 22:1-18	Tests Abraham faith; Abraham loves son; Abraham willing to sacrifice; substitution theology
Exodus 14:15-15:1	Dry land at the Reed Sea an intervention of God; passing over from slavery to freedom; Mariam vocabulary dated to time of crossing
Isaiah 54:5-14	Trito Isaiah God has forgiven the restoration will be better than before
Isaiah 55:1-11	Come to the Lord without payment; Covenant for all people; Word for fertility of the world
Baruch 3:9-15, 32-4:4	Secretary of Jeremiah and Israel had abandoned Wisdom; the Commandments
Ezekiel 36:16-28	Israel had turned to idols; God will restore because of His Holy Name and Covenential Love; The Laws internalized
Romans 6:3-11	Entering waters of Baptism we are buried in the water to rise with Christ Choose a different Life style
Mark 16: 1-8	Women to the tomb; Three women and early in the morning; the tomb in white the power of the resurrection; the young man who ran away. Mark? even when we mess up we are still called Jesus has been raised (by the Father) Women "afraid" He is writing to commmunity in Rome being martyred. They have to trust

Fr. Richard Rohr, OFM, reminds us that St. Augustine taught, we must “die daily” to our small and separate sense of self. He offers a meditation exercise from Kathleen Dowling Singh so “We can sit to meditate with the intention to let it all go, inspired to explore what lies beyond self.”

We sit deliberately, with noble posture and noble attention.
We breathe. Progressively, we free our awareness from sensations. We free our awareness from the ‘I’ we imputed upon the sensations and the ‘mine’ with which we tried to claim them. We relieve ourselves of all of our mistaken identifications, loosening our attachments to them, letting them go.
We liberate ourselves from illusions and, cleared of all that congested weight, the burden of being a self, we surrender, entering awareness that is spacious and quiet and uncongested.
We just die into silence. Die to the past. Die to the future. Die to the breath. Completely let go. The silence reveals itself as refuge, as awareness that can be trusted, tenderly loving and resounding with the majesty and the mystery of the sacred. [1]

In meditation, we experience God who created us, led a His people out of slavery, and raised Jesus from death.

References


(n.d.). Creighton University's Online Ministries. Retrieved March 31, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Romans, chapter 6 - United States Conference of Catholic Bishops. Retrieved March 31, 2018, from http://www.usccb.org/bible/romans/6:34

(n.d.). Mark, chapter 16 - United States Conference of Catholic Bishops. Retrieved March 31, 2018, from http://www.usccb.org/bible/mark/16

People motivated by Love

Good Friday of the Lord’s Passion is the second day of the continuing liturgy of the Triduum for which texts of the Roman Catholic Lectionary are chosen.

Looking up and delving deeper

The Book of the Prophet Isaiah tells of the fourth Song of the Suffering Servant for the sins of others.

* [53:4] Struck down by God: the Bible often sees suffering as a punishment for sin (e.g., Ps 6:2; 32:1–5), yet sin sometimes appears to go unpunished and the innocent often suffer (cf. Ps 73; the Book of Job). In the case of the servant, the onlookers initially judge him guilty because of his suffering but, in some way not explained, they come to understand that his sufferings are for the sins of others. One notes the element of surprise, for such vicarious suffering, in the form described here, is without parallel in the Old Testament.

The Letter to the Hebrews declares  Jesus as our High Priest who was tested in every way.

* [4:14–16] These verses, which return to the theme first sounded in Heb 2:16–3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Heb 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus’ superiority over the Jewish high priest. He has been tested in every way, yet without sin (Heb 4:15); this indicates an acquaintance with the tradition of Jesus’ temptations, not only at the beginning (as in Mk 1:13) but throughout his public life (cf. Lk 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus’ throne is mentioned in Heb 1:8, the throne of grace (Heb 4:16) refers to the throne of God. The similarity of Heb 4:16 to Heb 10:19–22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus.

The Passion Narrative in the Gospel of John ties Jesus on the Cross to Baptism and Eucharist.

* [19:34–35] John probably emphasizes these verses to show the reality of Jesus’ death, against the docetic heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism.

Candice Tucci, O.S.F. challenges us to gaze upon the crucified Jesus, or the dead Jesus in the picture detail of the Pieta by Michelangelo, and to see Him as if we are gazing in a mirror.

Does this mirror image take us deeper into our lives and experiences where we felt we were dead, or at the foot of the cross, and wept? Does it take us even deeper to recognize our own sinfulness, brokenness and imperfections that need forgiveness or transformation? Does it tell me how much I am loved and embraced by God? Does it take me to an image of a wounded world in need of healing, peace and wholeness? We may discover our own behaviors that could have contributed to such realities while at the same time we suffer from our own infirmities. As Sebastian Moore wrote, THE CRUCIFIED CHRIST IS NO STRANGER! We are both crucifier and crucified.

Her reflection quotes Sebastian Moore, OSB, a monk of Downside Abbey and the author of some of the most original and influential theological works of the past fifty years, who declares “THE CRUCIFIED CHRIST IS NO STRANGER! We are both crucifier and crucified.”

Friar Jude Winkler shares the connections between the texts of the Suffering Servant in Isaiah and Jesus Passion. The structure of the Gospel of John points to the centrality of the Divinity of Jesus, as Friar Jude explains.

A comprehensive article on the Passion of Jesus on the Web Site of the Spirit of St Stephen’s Community is connected to the theological work of Richard Rohr and Sebastian Moore and it builds on the faith of St Francis as interpreted by John Duns Scotus.

Fr. Richard Rohr, OFM, shares teaching on The Mystery of the Cross and the effect on those who “gaze upon” (John 19:37) the Crucified long enough.

Those who “gaze upon” (John 19:37) the Crucified long enough—with contemplative eyes—are always healed at deep levels of pain, unforgiveness, aggression, and victimhood. Contemplative gazing demands no theological education, just an “inner exchange” by receiving the image within and offering one’s soul back in safe return. C. G. Jung is supposed to have said that a naked man nailed to a cross is perhaps the deepest archetypal symbol in the Western psyche. [1]

The Passion of Jesus is the door to our becoming mature followers of Jesus who raise children for Christ aware that suffering is not the end but the means to becoming people motivated by Love. References


(n.d.). Isaiah, chapter 53 - United States Conference of Catholic Bishops. Retrieved March 30, 2018, from http://www.usccb.org/bible/isaiah53:17

(n.d.). Hebrews, chapter 4 - United States Conference of Catholic Bishops. Retrieved March 30, 2018, from http://www.usccb.org/bible/hebrews/4

(n.d.). John 19:26-27. Retrieved March 30, 2018, from http://www.usccb.org/bible/john/john19.htm
(n.d.). Creighton University's Online Ministries. Retrieved March 30, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html 

(n.d.). Spirit of St. Stephen's - The Mystery of the Cross (Richard Rohr, Ch. 9 .... Retrieved March 30, 2018, from http://spiritofststephens.org/resources/prayers-and-theme-readings/1380-the-mystery-of-the-cross-richard-rohr-ch-9-things-hidden-scripture-as-spirituality 

(2017, April 23). The Mystery of the Cross - Center for Action and Contemplation. Retrieved March 30, 2018, from https://cac.org/the-mystery-of-the-cross-2017-04-23/

Always intimate gathering

The texts from the Roman Catholic Lectionary today are those that belong to the first event of the Easter Triduum.

Leonardo da Vinci, Last Supper, 1498, tempera and oil on plaster (Santa Maria della Grazie, Milan); (photo: public domain)

The passage from the Book of Exodus connects us to Passover.

* [12:1–20] This section, which interrupts the narrative of the exodus, contains later legislation concerning the celebration of Passover.

In the First Letter to the Corinthians, Paul records Jesus institution of the Eucharist at the last Supper.

* [11:23–25] This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.

The Washing of the Feet of the Disciples in the Gospel of John is the model to Christians of the mode of service that Jesus calls us to live.

* [13:1–20] Washing of the disciples’ feet. This episode occurs in John at the place of the narration of the institution of the Eucharist in the synoptics. It may be a dramatization of Lk 22:27—“I am your servant.” It is presented as a “model” (“pattern”) of the crucifixion. It symbolizes cleansing from sin by sacrificial death.

Maureen McCann Waldron quotes John Kavanaugh, S.J. as she inquires about what makes us drag our feet when it comes to accepting the responsibility of being a follower of Jesus.

So we aren’t worthy.  Yet he washes our feet and puts our shoes back on sending us out into the world.   We are sent beyond this table, this dinner, to carry out his mission of love. It’s the same mission we are sent on each week when we leave Mass: to carry our faith out into the world beyond the food we received at the table of the Eucharist.  Are we worthy? In the words of Jesuit Philosopher, John Kavanaugh, S.J.,
“There is no one of us who does not need – desperately – God’s loving forgiveness.  And there is no one among us so sinful who is not worth – endlessly – such a lavish gift.”

Don Schwager quotes Augustine of Hippo, 354-430 A.D on how Christ chose to be a servant who offered himself for us.

"Even though the man Christ Jesus, in the form of God together with the Father with whom He is one God, accepts our sacrifice, nonetheless He has chosen in the form of a servant to be the sacrifice rather than accept it. Therefore, He is the priest Himself Who presents the offering, and He Himself is what is offered." (excerpt from City of God, 10,20)

Friar Jude Winkler provides background to the life giving symbols of Passover and the context of Paul’s earliest written description of the institution of the Eucharist. Beyond memorial, we are in the Upper Room and under the Cross when we celebrate Eucharist in resonance with Jewish believers who are again present at the Passover from Egypt.

Fr. Richard Rohr, OFM, connects with our sense of unworthiness by exploring if we have forgiven ourselves for being imperfect. He quotes Thomas Merton as he suggests that if we have not forgiven ourselves, we will likely pass on our sadness, absurdity, judgment, and futility to others. “What goes around comes around.”

As we grow in wisdom, we realize that everything belongs and everything can be received. We see that life and death are not opposites. They do not cancel one another out; neither do goodness and badness. A radical, almost nonsensical “okayness” characterizes the mature believer, which is why they are often called “holy fools.” These wise ones do not have to deny, dismiss, defy, or ignore reality anymore. What is, is gradually okay (which does not mean you do not work for justice and truth, but this must be accompanied by a primal yes!). What is, is still the greatest of teachers. At the bottom of all reality is always a deep abiding goodness, or what Merton called “the hidden wholeness.” [1]

We often stand, like Peter, in our own worldview of how things should be. We are invited to trust that Jesus continue to guide us in our struggle with the tensions identified by Father Richard in our journey.

References


(n.d.). Exodus, chapter 12 - United States Conference of Catholic Bishops. Retrieved March 29, 2018, from http://www.usccb.org/bible/exodus/12

(n.d.). 1 Corinthians, chapter 11 - United States Conference of Catholic Bishops. Retrieved March 29, 2018, from http://www.usccb.org/bible/readings/bible/1Corinthians/11:23

(n.d.). John, chapter 13 - United States Conference of Catholic Bishops. Retrieved March 29, 2018, from http://www.usccb.org/bible/john/13

(n.d.). Creighton Online Ministries - Creighton University. Retrieved March 29, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 29, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 29, 2018, from https://cac.org/2018-daily-meditations/

Confidence Zeal Betrayal

The texts from the Roman Catholic Lectionary today offer contemplation of the connection between human drive and spiritual growth.

30 Pieces Of Silver? pic.twitter.com/dKBBOmBBXd

— alanw157 (@alanw157) March 23, 2018

The Book of the Prophet Isaiah reveals the confidence of the Suffering Servant in the Presence of God in his difficult mission.

* [50:4–11] The third of the four “servant of the Lord” oracles (cf. note on 42:1–4); in vv. 4–9 the servant speaks; in vv. 10–11 God addresses the people directly.

Psalm 69 identifies zeal as a motivator in our mission to serve the Will of God.

* [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation).

In the Gospel from Matthew we consider how confidence and zeal may have contributed to the betrayal of Jesus by Judas.

* [26:15] The motive of avarice is introduced by Judas’s question about the price for betrayal, which is absent in the Marcan source (Mk 14:10–11). Hand him over: the same Greek verb is used to express the saving purpose of God by which Jesus is handed over to death (cf. Mt 17:22; 20:18; 26:2) and the human malice that hands him over.

Larry Hopp writes that we are drawn to the unthinkable betrayal of Jesus by Judas Iscariot.  How could Judas have responded to his Savior in this manner?

During the meal, Jesus remained calm and attentive, from the washing of their feet to the announcement of the betrayal which was already underway.  While his disciples adamantly objected to this news – not unlike our response to all the things in our lives that do not go as we think they should – Jesus remained reassuringly at their side.  The outcome for the disciples was nothing like anything they could have imagined, yet, the salvation they (and we) received through our Lord and Savior Jesus Christ was far better than anything they could have imagined.  All they needed to do was to keep their focus upon Jesus and to never forget that he is ALWAYS at their side, every moment of every day.

Rev. James Martin, S.J. finds alternatives to Judas motive of avarice.

Overall, though, none of the four Gospels provides a clear or convincing reason for why one of the inner circle of disciples would betray the teacher he esteemed so highly. Greed, for example, fails miserably as an explanation. After all, why would someone who had travelled with the penniless rabbi for three years suddenly be consumed with greed?

Don Schwager asks was Judas treachery motivated by greed, bitter disappointment with Jesus, or hatred because of disillusionment?

It may be that Judas never intended for his Master to die. Maybe he thought Jesus was proceeding too slowly and not acting aggressively enough in setting up his messianic kingdom. Perhaps Judas wanted to force Jesus' hand by compelling him to act. Nonetheless, his tragedy was his refusal to accept Jesus as he was.

Friar Jude Winkler expands the 3rd Song of the Suffering Servant noting the Servant is held up by the Lord and not defeated because of his witness. Jesus allows the betrayal and He embraces His fate in the Gospel passage.

Fr. Richard Rohr, OFM, shares that whether or not we find our True Self depends in large part on the moments of time we are each allotted and the choices we make at those moments.

Life is indeed “momentous,” created by accumulated moments in which the deeper “I” is slowly revealed if we are ready to see it. Following our inner blueprint or soul and humbly serving others is indeed of ultimate concern. Each thing and every person must act out its nature fully, at whatever cost. This is our life’s purpose, the deepest meaning of “natural law.”

On our journey we will encounter experiences of confidence and zeal. Our response, with Jesus as guide, will be to continue to attend to the needs for love and order in our circle of friends.

References


(n.d.). I have set my face like flint. Retrieved March 28, 2018, from http://www.usccb.org/bible/isaiah/isaiah50.htm

(n.d.). Psalms, chapter 69 - United States Conference of Catholic Bishops. Retrieved March 28, 2018, from http://www.usccb.org/bible/psalms/69:98

(n.d.). 26:75. Retrieved March 28, 2018, from http://www.usccb.org/bible/matthew/matthew26.htm

(2011, April 20). Why Did Judas Betray Jesus? | HuffPost. Retrieved March 28, 2018, from https://www.huffingtonpost.com/rev-james-martin-sj/why-did-judas-betray-jesus_b_851613.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 28, 2018, from http://dailyscripture.servantsoftheword.org/ 

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 28, 2018, from https://cac.org/2018-daily-meditations/

Beyond betrayal

The texts from the Roman Catholic Lectionary today invite us to contemplate the origins of betrayal as the Biblical mission to bring knowledge of God to all people is contrasted with the denial of Jesus by those close to Him.

Taking Offense as origin of Betrayal

The Book of the Prophet Isaiah declares the mission of the Suffering Servant to be a light to all the nations.

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32.

The discourse in the Gospel from John has Jesus indicate that He will be betrayed by those sitting with Him at the Last Supper.

* [13:31–38] Introduction: departure and return. Terms of coming and going predominate. These verses form an introduction to the last discourse of Jesus, which extends through Jn 14–17. In it John has collected Jesus’ words to his own (Jn 13:1). There are indications that several speeches have been fused together, e.g., in Jn 14:31 and Jn 17:1.

Michael Kaven can’t understand how Judas could betray Jesus for a few coins and how Peter could deny him three times to save himself.

As disconcerting as this is, John’s reading give me hope. Just as Jesus understood that his Father would accompany him through difficult times, we must understand that God will do the same for us. So, rather than despair, let us be mindful. Let us be on guard and catch ourselves during those times when temptation is great. And let us act according to Jesus’ teachings. Not out of fear, but out of love and with the understanding that God is with us along the way.

Perry Stone looks to taking offense as the root of betrayal and how we react differently when offense comes our way.

When offense comes, what is the difference between a person willing to betray and leave a friend and others choosing to stay and save the relationship? The answer is simple. It is the genuine love or affection a person has for the individual who has offended or, in some instances, fallen into a moral failure.

The Quora website shares ten answers to the question: “How come so many people are offended by the Bible and the Christian faith? “

Don Schwager shares a meditation on what was different between Peter and Judas?

Judas deliberately betrayed his Master while Peter, in a moment of weakness, denied him with an oath and a curse. Judas' act was cold and calculated. Peter, however, never meant to do what he did. He acted impulsively, out of weakness and cowardice. Jesus knew both the strength of Peter's loyalty and the weakness of his resolution. He had a habit of speaking with his heart without thinking through the implications of what he was saying.

Friar Jude Winkler expands the idea of the Suffering Servant of Isaiah as an instrument of salvation for all the nations. In the dualism of the Gospel of John, Jesus knew exactly what Judas doing as part of God’s plan It was night and dark. Judas embraced the Prince of Darkness  and Jesus will be exalted In glory in the outpouring of Love on the Cross.

Fr. Richard Rohr, OFM, concludes that something must break our addiction to ourself and our opinions to heal our taking offense and open us to “fall” into the non dual attitude of the second half of life.

Unless you somehow “weep” over your own phoniness, hypocrisy, fear, and woundedness, you probably won’t let go of the first half of life. If you don’t allow this needed disappointment to well up within you, if you surround yourself with your orthodoxies and your certitudes and your belief that you’re the best, frankly, you will stay in the first half of life forever.  Many religious people never allow themselves to fall, while many “sinners” fall and rise again. Our greatest sin is not falling or failing, but refusing to rise and trust ourselves—and God—again. Make sure you are always in need of mercy and you will never stop growing.

We will fall or fail and we need to accept the mercy extended by God to “rise again”.

References


(n.d.). CHAPTER 49 The Servant of the Lord 1Hear me, coastlands, listen .... Retrieved March 27, 2018, from http://www.usccb.org/bible/isaiah/isaiah49.htm

(n.d.). John, chapter 13 - United States Conference of Catholic Bishops. Retrieved March 27, 2018, from http://www.usccb.org/bible/john/13

(n.d.). Creighton University's Online Ministries. Retrieved March 27, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(2014, July 13). What to Do When People You Trust Betray You — Charisma Magazine. Retrieved March 27, 2018, from http://www.charismamag.com/blogs/power-up/19007-what-to-do-when-people-you-trust-betray-you

(n.d.). How come so many people are offended by the Bible and the .... Retrieved March 27, 2018, from https://www.quora.com/How-come-so-many-people-are-offended-by-the-Bible-and-the-Christian-faith-It-makes-perfect-sense-to-me-so-why-do-so-many-get-so-upset-about-it

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 27, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 27, 2018, from https://cac.org/2018-daily-meditations/

Service, Honour and betrayal

The texts from the Roman Catholic Lectionary today contain images to arouse our attention to spiritual transformation.

Reflection on the Journey

The Suffering Servant in the Book of the Prophet Isaiah is a picture of the attitude and mission of those in service of the will of God.

* [42:1–4] Servant: three other passages have been popularly called “servant of the Lord” poems: 49:1–7; 50:4–11; 52:13–53:12. Whether the servant is an individual or a collectivity is not clear (e.g., contrast 49:3 with 49:5). More important is the description of the mission of the servant. In the early Church and throughout Christian tradition, these poems have been applied to Christ; cf. Mt 12:18–21.

In the Gospel from John, impulsive gestures of love and respect towards Jesus create prophecy for death and a decision for betrayal.

* [12:1–8] This is probably the same scene of anointing found in Mk 14:3–9 (see note there) and Mt 26:6–13. The anointing by a penitent woman in Lk 7:36–38 is different. Details from these various episodes have become interchanged.

Colleen Chiacchere asks how to continue to model faith and love like Mary does in the passage from the Gospel of John. What does this anointing have to do with our current situation?

The second question that surfaced for me, is… How might I be covering up disordered motives using an altruistic facade? What am I distracted by and where do I need to redirect my focus to Jesus, even if Jesus is sharing some startling or sobering news in my own life, that could be difficult for me to accept?

Don Schwager explores why was Judas critical of Mary's lovely deed.

A person will view others according to what is inside their heart, mind, and soul - the inner core of their being. Judas was an embittered man and had a warped sense of what was precious and valuable, especially to God. Jesus had put Judas in charge of their common purse, very likely because he was gifted in financial matters. The greatest temptation we can face will often come in the area of our greatest strength or gifting. Judas used money entrusted to him for wrong and hurtful purposes. He allowed greed and personal gain to corrupt his heart and to warp his view of things. He was critical towards Mary because he imputed unworthy motives.

Friar Jude Winkler provides background on the Covenant described by Isaiah for all people. This universalism to those in darkness is based on humility and meekness not violence and power. The anointing of Jesus at Bethany underlines the need of Christians to address the person in the situations in front of us.

Fr. Richard Rohr, OFM, cites the work of Walter Brueggemann who identifies different stages in the three major parts of the Hebrew Scriptures: the Torah, the Prophets, and the Wisdom literature. Father Richard ties these stages to our growth from order through disorder to reorder as we journey with Christ.

The Prophets in the Hebrew Scriptures then introduce the necessary suffering, “stumbling stones,” and failures that initiate you into the second half of life. Prophetic thinking is the capacity for healthy self-criticism, the ability to recognize your own dark side, as the prophets did for Israel. Without facing their own failures, suffering, and shadow, most people never move beyond narcissism and group thinking. Healthy self-criticism helps you realize you are not that good, and your group is not the only chosen people. It begins to break down either/or, dualistic thinking as you realize all things are both good and bad. This makes idolatry of anything and war against anybody much less likely.

The texts today show examples of the journey from order to reorder. We have to go through a period of disruption and disordering. The “Suffering Servant” is our model for this transformation.

References


(n.d.). Isaiah, chapter 42 - United States Conference of Catholic Bishops. Retrieved March 26, 2018, from http://www.usccb.org/bible/readings/bible/Isaiah/42:1

(n.d.). John, chapter 12 - United States Conference of Catholic Bishops. Retrieved March 26, 2018, from http://www.usccb.org/bible/john/12

(n.d.). Creighton University's Online Ministries. Retrieved March 26, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 26, 2018, from http://dailyscripture.servantsoftheword.org/ 

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 26, 2018, from https://cac.org/2018-daily-meditations/