The texts from the Roman Catholic Lectionary today resonate with the experience of rejection and the restoration to life that the Spirit calls us to know.
Becoming the keystone
The reading from the Book of Genesis describes how Joseph is sold by his brothers.
* [37:3] Jacob’s favoring Joseph over his other sons is a cause of the brothers’ attempt on his life. Throughout the story, Jacob is unaware of the impact of his favoritism on his other sons (cf. vv. 33–35; 42:36). Long ornamented tunic: the meaning of the Hebrew phrase is unclear. In 2 Sm 13:18–19, it is the distinctive dress of unmarried royal daughters. The “coat of many colors” in the Septuagint became the traditional translation. Ancient depictions of Semites in formal dress show them with long, ornamented robes and that is the most likely meaning here. Possibly, the young Joseph is given a coat that symbolizes honor beyond his years. Later, Pharaoh will clothe Joseph in a robe that symbolizes honor (41:42).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
The Gospel of Matthew is 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., (from 2016) comments that we have three stories—the Joseph story, the parable of Isaiah and the passion and resurrection of Jesus exhibiting the divine plot of rejection by the leaders of his day only to become the savior of his people. Another expression of the same phenomenon is the quotation of a verse from Psalm 118 that comes toward the end of Jesus’ speech.
The early church found in those words of an ancient psalm the perfect summary of the Paschal mystery. While the original psalmist seems to be speaking about the eventual thriving of tyrannized Israel, those words are now wonderfully fulfilled in the life death and resurrection of Jesus. The “builders” (the religious and imperial authorities of Jesus’ day) reject Jesus (like quarrymen rejecting a block of limestone as not worthy of their building plans) by killing him; but Jesus is raised from the dead and becomes the foundation stone of the New Temple that is the renewed people of God, the Church. And so, already this early in Lent, we are given a glimpse of what will happen in the death and resurrection of Jesus that we celebrate during Passion Week, Easter, and Pentecost.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 simply asking a family member to forgive little offenses can open up new avenues of understanding, respect, and love. It can also make room for the Spirit to heal relationships and to draw family members closer together.
Jesus wants to teach us how to live in mercy and love, especially in our families. He knows that if we base our relationships on day-to-day forgiveness, we’ll be more willing to show mercy when larger challenges come our way. United under the banner of forgiveness, we will find the grace to weather any storm! “Lord, help us become quick to repent and eager to forgive.”6
Friar Jude Winkler fleshes out some of the circumstances for the intense jealousy of Joseph's brothers over the preference shown by Jacob. The death of the son in the parable is located differently by Mark and Matthew indicating that it was originally written before Jesus' death. Friar Jude notes the Golgotha quarry with cracked and rejected stones, became the location of Jesus' crucifixion.
Fr. Richard Rohr, OFM, recognizes the divine feminine has been at work at all times and in all places, even when she has not been affirmed or even recognized. The mystic and Doctor of the Church Hildegard of Bingen (1098–1179) proclaimed the feminine aspects of God, challenging both church and culture. Author and spiritual teacher Mirabai Starr considers Hildegard’s relevance for our time.
Although Hildegard was recognized as a saint among her own people . . . over the ages, her teachings faded into obscurity. It has only been since the twentieth century, in light of a renewed interest in feminine spirituality, that Hildegard’s transmission has been revivified. Her recognition of nature as sacred and her outstanding musical gifts directly address our contemporary hunger for a spirituality that is both socially relevant and passionately alive. [2]7
Contemplation of the transformation of rejection into discovery of new life is a theme that the Spirit nudges us to accept on our journey.
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