The texts from the Roman Catholic Lectionary today invite us to contemplate a plan of God wherein the wicked actions of people may be transformed to become central events in our personal and communal faith journey.
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| Moving forward from events |
In the passage from the Book of Genesis Joseph is sold by his brothers into slavery.
* [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 is a hymn to God, who is faithful to the promise of land to the ancestors in the land of Canaan and Joseph in Egypt.
* [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 tells 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
Dennis Hamm, S.J. explains that four stories connected to the texts today have the same plot.
The Lectionary tradition that joins this reading to the Genesis story of Joseph’s brothers “removing” him to implement their violent jealousy because they (i.e. the designers of the Lectionary) discern a similar pattern: the rejected one will become the savior. So far, we have three stories—the Joseph story, the parable of Isaiah and the passion and resurrection of Jesus exhibiting this divine plot.
There is yet another expression of the same phenomenon—the quotation of a verse from Psalm 118 that comes toward the end of Jesus’ speech:
The stone that the builders rejectedhas become the cornerstone;by the Lord has this been done,and it is wonderful in our eyes?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 it’s not hard to see why many Church Fathers read Joseph’s story as a foreshadowing of Jesus’ life and God’s plan of salvation.
Just look at the many parallels between the two. Both were favored sons of a loving father. Both experienced rejection from some of their own people. Both were sold for silver. Both were falsely accused and imprisoned. Both were unexpectedly exalted—Joseph to Pharaoh’s right hand and Jesus to the throne of God. And both provided salvation for the Jewish people as well as the Gentiles around them.6
Friar Jude Winkler fleshes out some of the favouritism that marked the relationship of Joseph with his father. Jesus as rejected cornerstone is connected to a flawed building stone at Calvary. Friar Jude reminds us of the different views of Jesus as prophet and usurper of authority.
Fr. Richard Rohr, OFM, shares insights into the Enneagram Sevens who have been dedicated to the hard work of healing and transforming the world as their Holy Idea is Holy Wisdom, Holy Work, Holy Plan; and their virtue is sobriety; and they struggle with the Passion of gluttony.
Don Richard Riso and Russ Hudson write about how Essence emerges in Sevens:
Sevens realize on the most profound level of their consciousness that life really is a gift. One of the big lessons that the Seven offers is that there is nothing wrong with life, nothing wrong with the material world. It is the gift of the Creator. If we were not to take anything for granted, we would be flooded with joy and gratitude all the time. [4]7
Transformation after experiencing wicked events is our hope based in the Presence of Jesus who calls us from fear to Love.
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