Desire to eliminate the trouble

The texts from the Roman Catholic Lectionary today offer contemplation of the effects of jealousy and greed on our relationship with God and others.

How is the Lord the cornerstone of your life? pic.twitter.com/ax2tC8uKS8

— St. George Church (@stgeorgewf1) March 2, 2018

The Book of Genesis tells of how Joseph was brought as a slave into Egypt because of the jealousy of 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.

The Gospel from Matthew contains allegorical elements due to church sources that have been added to a basic parable about the dealings of God with his people spoken by Jesus.

* [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.

Nancy Shirley connects the jealousy and greed in the texts to Jesus response in the words of the Sidewalk Prophets.

I am the thorn in your crown But You love me anyway I am the sweat from Your brow But You love me anyway I am the nail in Your wrist But You love me anyway I am Judas' kiss But You love me anyway

Don Schwager is inspired by the generosity, trust, patience, and justice in the Gospel parable.

This parable speaks to us today as well. It richly conveys some important truths about God and the way he deals with his people. First, it tells us of God's generosity and trust. The vineyard is well equipped with everything the tenants need. The owner went away and left the vineyard in the hands of the tenants. God, likewise trusts us enough to give us freedom to run life as we choose.
This parable also tells us of God's patience and justice. Not once, but many times he forgives the tenants their debts. But while the tenants take advantage of the owner's patience, his judgment and justice prevail in the end.

In the version from Matthew the declaration of appropriate justice for the tenants is spoken by the religious leaders.

* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

Friar Jude Winkler sets the stage for the action of the brothers against Joseph and the conclusion that it was all part of God’s Plan. Leaders may cling to power and authority as we are seduced by signs of power and authority and how these are building ourselves up.

Fr. Richard Rohr, OFM, comments that to resist change is ultimately to resist Christ; it is to prevent evolution toward unity of life in the universe.

To be a Christian is to be “on the way,” announcing the good news of the risen Christ through spiritual attitudes of poverty of being, humility, compassion, openness of heart and mind. . . .The vernacular theology of the mystics is the most viable way that Christ can be raised from the dead and become “God for us”—through participation, dialogue, and engagement with the world. Teilhard [de Chardin’s] spiritual vision, centered on and rooted in Christ, emphasizes “global responsibility, action and choice in shaping the future of humanity on our planet. He affirms that life is a task to be done, a work to be achieved, and celebrates life as a most precious and wonderful gift to be loved and experienced as a sign of the Spirit who sustains us all.”

We are reminded to seek God in our world by living Christ and by doing Christ.

References


(n.d.). Genesis, chapter 37 - United States Conference of Catholic Bishops. Retrieved March 2, 2018, from http://www.usccb.org/bible/genesis37:39

(n.d.). Matthew, chapter 21 - United States Conference of Catholic Bishops. Retrieved March 2, 2018, from http://www.usccb.org/bible/matthew/21

(n.d.). Matthew 21. Retrieved March 2, 2018, from http://www.usccb.org/bible/matthew/matthew21.htm

(n.d.). Online Ministries - Creighton University. Retrieved March 2, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 2, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 2, 2018, from https://cac.org/2018-daily-meditations/