The texts from the Roman Catholic Lectionary today challenge us to expand our practice of service and respect of others we encounter on our journey.
Family and Service
The reading from the Book of the Prophet Isaiah identifies the Servant as a Light to the Nations.
* [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 12:18–21.1
Psalm 27 is a triumphant song of confidence.
* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2
In the Gospel of John, Mary anoints Jesus and the Pharisees plot to kill Lazarus.
* [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. * [12:3] The feet of Jesus: so Mk 14:3; but in Mt 26:6, Mary anoints Jesus’ head as a sign of regal, messianic anointing.3
John Shea S.J. wishes to focus on our response to the poor in this reflection.
In a broad sense, the poor are those who are in need. So yes, the poor will always be with us so long as someone is in need. Considering that we live limited lives with many needs, how could it be otherwise? The real question is, “how do we respond to the poor?” Our first reading shows God’s response to the poor, for those in need. God speaks of one who will “open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.” With the insight of our Christian faith, we realize that this reading is about Jesus. And as Christians we also recognize our call to follow Jesus, bringing forth justice, alleviating poverty, and sharing the Good News with all.4
Don Schwager quotes “God first loved us,” by Augustine of Hippo, 354-430 A.D.
"Fulfill the commandments out of love. Could anyone refuse to love our God, so abounding in mercy, so just in all His ways? Could anyone deny love to Him Who first loved us despite all our injustice and all our pride? Could anyone refuse to love God Who so loved us as to send His only Son not only to live among human beings but also to be put to death for their sake and at their own hands?." (excerpt from Catechetical Instructions 39)5
The Word Among Us Meditation on John 12:1-11 relates a story about Sandra, who was a dedicated, active Catholic mom. Her to-do list was endless, and she used every spare moment to cross off another item on that list. Every morning during Lent, Sandra read the Gospel stories about Jesus’ passion, death, and resurrection. And the results were amazing. She began to see how much Jesus loved her. She saw his mercy in a whole new light. And what she saw made her love him more and more.
Sandra found it hard at first. But each time she put aside her plans so that she could help someone out, she felt a deep sense of accomplishment. She also discovered that she was usually able to take care of the most important items on her list. Like the woman in today’s Gospel reading, Sandra learned that loving and serving Jesus was the most important thing she could ever do. Let’s imitate these two women by pouring ourselves out for the Lord. “Jesus, thank you for giving your life for me. Help me to give my life back to you.”6
Friar Jude Winkler outlines the four songs of the Suffering Servant from Deutero-Isaiah that date from the Babylonian exile and show a sense of universalism in the texts. Our desire to do charity may need to extend to love and respect for those we serve. Friar Jude suggests that diakonia references in the Gospel are indications that women have served as deacons in the history of the Church.
Fr. Richard Rohr, OFM, comments that Jesus asks us to imitate him in his own journey of full incarnation. To do so, he gives us the two great commandments: (1) Love God with your whole heart, soul, mind, and strength and (2) Love your neighbour as yourself (Mark 12:28–31; Luke 10:25–28). In the parable of the Good Samaritan (Luke 10:29–37), Jesus shows us that our “neighbour” even includes our “enemy.”
Most of us were given the impression that we had to be totally selfless, and when we couldn’t achieve that, many of us gave up altogether. One of John Duns Scotus’ (c. 1266–1308) most helpful teachings is that Christian morality at its best seeks “a harmony of goodness.” We harmonise and balance necessary self-care with a constant expansion beyond ourselves to loving others. This for me is brilliant! It is both simple and elegant, showing us how to love our neighbour as our self. Imagining and working toward this harmony keeps us from seeking impossible, private, and heroic ideals. Now the possibility of love is potentially right in front of us and always concrete; love is no longer a theory, a heroic ideal, or a mere textbook answer. Love is seeking the good of as many subjects as possible.7
The Spirit may inspire extravagant actions in love as a response to encounters with the Divine Lover.
References
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