The texts from the Roman Catholic Lectionary today challenge us to accept the invitation of the Holy Spirit to allow the Love of Christ to fill our heart and animate our life.
The reading from the Prophet Jeremiah proclaims a New Covenant written on our hearts.
* [31:29] “The parents…on edge”: Jeremiah’s opponents use this proverb to complain that they are being punished for sins of their ancestors. Jeremiah, however, insists that the Lord knows the depth of their wickedness and holds them accountable for their actions.
* [31:31–34] The new covenant is an occasional prophetic theme, beginning with Hosea. According to Jeremiah, (a) it lasts forever; (b) its law (torah) is written in human hearts; (c) it gives everyone true knowledge of God, making additional instruction (torah) unnecessary. The Dead Sea Scroll community claimed they were partners in a “new covenant.” The New Testament presents the death and resurrection of Jesus of Nazareth as inaugurating a new covenant open to anyone who professes faith in Jesus the Christ. Cf. Lk 22:20; 1 Cor 11:25; Heb 8:8–12. Know the LORD: cf. note on 22:15–16. (Jeremiah, CHAPTER 31 | USCCB, n.d.)
Psalm 51 is a prayer for Cleansing and Pardon.
* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Psalms, PSALM 51 | USCCB, n.d.)
The reading from the Book of Hebrews identifies the Preexistent Exalted Son.
* [5:7] He offered prayers…to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).
* [5:8] Son though he was: two different though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4). (Hebrews, CHAPTER 5 | USCCB, n.d.)
The Gospel of John announces the Coming of Jesus’ Hour.
* [12:20–36] This announcement of glorification by death is an illustration of “the whole world” (19) going after him.
* [12:20] Greeks: not used here in a nationalistic sense. These are probably Gentile proselytes to Judaism; cf. Jn 7:35.
* [12:21–22] Philip…Andrew: the approach is made through disciples who have distinctly Greek names, suggesting that access to Jesus was mediated to the Greek world through his disciples. Philip and Andrew were from Bethsaida (Jn 1:44); Galileans were mostly bilingual. See: here seems to mean “have an interview with.”
* [12:23] Jesus’ response suggests that only after the crucifixion could the gospel encompass both Jew and Gentile.
* [12:24] This verse implies that through his death Jesus will be accessible to all. It remains just a grain of wheat: this saying is found in the synoptic triple and double traditions (Mk 8:35; Mt 16:25; Lk 9:24; Mt 10:39; Lk 17:33). John adds the phrases (Jn 12:25) in this world and for eternal life.
* [12:25] His life: the Greek word psychē refers to a person’s natural life. It does not mean “soul,” for Hebrew anthropology did not postulate body/soul dualism in the way that is familiar to us.
* [12:27] I am troubled: perhaps an allusion to the Gethsemane agony scene of the synoptics.
* [12:31] Ruler of this world: Satan. (John, CHAPTER 12 | USCCB, n.d.)
Tamora Whitney comments that Jesus knows the bad end is not the real end. He knows the time is coming. He knows it won’t be fun, but it is necessary. He knows this is the purpose. “Unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.” He has to die to be resurrected. St. Patrick is a good role model for the message today as well, “whoever serves me must follow me.” St. Patrick was said to have taught about the Trinity using the Irish shamrock and left us a beautiful prayer about following Jesus.
Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me. (Whitney, 2024)
Don Schwager quotes “Love what is in the image of God,” by Caesarius of Arles (470-543 AD).
"Whatever you love is either the same as yourself, below you or above you. If what you love is beneath you, love it to comfort it, care for it and to use it but not to cling to it. For example, you love gold. Do not become attached to the gold, for how much better are you than gold? Gold, indeed, is a shining piece of earth, while you have been made in the image of God in order that you may be illumined by the Lord. Although gold is a creature of God, still God did not make it according to his own image, but you he did. Therefore, he put the gold beneath you. This kind of love should be despised. Those things are to be acquired for their usefulness, but we should not cling to them with the bond of love as if with glue. Do not make for yourself members over which, when they have begun to be cut away, you will grieve and be afflicted. What then? Rise from that love with which you love things that are lower than you, and begin to love your equals, that is, things that are what you are... The Lord himself has told us in the Gospel and clearly showed us in what order we may have true love and charity. For he spoke in this way, 'You shall love the Lord your God with your whole heart, and with your whole soul and with your whole strength. And your neighbor as yourself'' (Luke 10:27). Therefore, first love God and then yourself. After these, love your neighbor as yourself." (excerpt from SERMONS 173, 4-5.25) (Schwager, n.d.)
The Word Among Us Meditation on John 12:20-33 comments that it was through Jesus’ suffering and death that he was glorified—and brought glory to his Father’s name (John 12:28). It was by becoming that grain of wheat that falls to the ground and dies that Jesus was able to produce “much fruit” (12:24). That “fruit”—our salvation—is why we reverence the cross. It is also why Jesus could talk of his impending death as a lifting up. It was truly a triumph of love over death.
Jesus also promised to “draw everyone” to himself (John 12:32). This, too, was the fruit of his sacrifice. The cross removed the barrier of sin that blocked our relationship with the Father. Now, forgiven and made blameless through Jesus’ blood, we have become sons and daughters of God. Drawn into the heart of the Trinity, we can enjoy eternal life with God, both now and forever.
Today at Mass, gaze at the crucifix above the altar and let it speak to you of God’s infinite love for you. Then praise and thank Jesus for his willingness to suffer and die so that you might live.
“Jesus, I exalt your name over all the earth!” (Meditation on John 12:20-33, n.d.)
Peter Edmonds SJ guides us through the evangelist John’s unique narrative and encourages us to read the whole of this ‘religious classic’ for ourselves.
There are major differences in the way that John’s Gospel treats the story in the ‘body’ of the gospel in contrast to the Synoptics. We find no mention of exorcisms, no parables and only two references to the ‘kingdom of God’ (3:3,5). The subject of Jesus’s preaching is his own person, his identity and his relationship with the Father who sent him, whose character and teaching he reveals (5:19). Nor does John include what in the Synoptics are called ‘miracles’, or ‘acts of power’ (Greek: dunameis). In their stead, he presents us with a series of events which he calls ‘signs’ (Greek: semeia), which provide occasion for teaching, dialogue and at times confrontation. (Edmonds, 2014)
Friar Jude Winkler comments on the condemnation of evil ways by Jeremiah and the initiation of Covenant written on the heart, where ancients knew as where we think, that gave the people knowledge of a faithful God. The “made perfect” expression in Hebrews is what, in Hebrew, happened to a man of a priestly family exercising obedience and sacrifice. Friar Jude reminds us that Jesus “Hour of Glory” on the Cross is not payment of a debt but a revelation of the complete Love of God for us.
Fr. Richard Rohr, OFM, identifies mysticism as a way of knowing accessible to all. For Father Richard, the word “mysticism” simply means experiential knowledge of spiritual things, in contrast to book knowledge, second hand knowledge, or even church knowledge. He praises the Franciscan approach to mysticism.
In my experience, Franciscan mysticism is a trustworthy and simple path precisely because it refuses to be “mystified” by, or beholden to, doctrinal abstractions, moralism, or false asceticism (although some Franciscans have gone this route). The Franciscan way is truly a sidewalk spirituality for the streets of the world, a path highly possible and attractive for all would-be seekers. It doesn’t insist every person must be celibate, isolated from others, highly educated, or in any way superior to our neighbors. In fact, those kinds of paths might well get in the way of the experience itself. A celibate monk or nun may have a totally dualistic mind and live a tortured inner life—and thus torture others too. Everyday workers and caregivers with mystical hearts and minds can enlighten other individuals, their families, and all they touch, without talking “religiously” at all. (Rohr, 2009)
We ponder our experience of the heart that though the invocation of the Spirit recognizes the Presence of God on our journey and Jesus witness to the supremacy of Love.
References
Edmonds, P. (2014, March 21). Story, theology and drama in the Gospel of John. Thinking Faith. Retrieved March 17, 2024, from https://www.thinkingfaith.org/articles/story-theology-and-drama-gospel-john
Hebrews, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved March 17, 2024, from https://bible.usccb.org/bible/hebrews/5?7
Jeremiah, CHAPTER 31 | USCCB. (n.d.). Daily Readings. Retrieved March 17, 2024, from https://bible.usccb.org/bible/jeremiah/31?31
John, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved March 17, 2024, from https://bible.usccb.org/bible/john/12?20
Meditation on John 12:20-33. (n.d.). The Word Among Us: Homepage. Retrieved March 17, 2024, from https://wau.org/meditations/2024/03/17/914525/
Psalms, PSALM 51 | USCCB. (n.d.). Daily Readings. Retrieved March 17, 2024, from https://bible.usccb.org/bible/psalms/51?3
Rohr, R. (2009, June 3). Sidewalk Spirituality. CAC Daily Meditations. Retrieved March 17, 2024, from https://cac.org/daily-meditations/sidewalk-spirituality/
Schwager, D. (n.d.). When I Am Lifted up - I Will Draw All People to Myself. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 17, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=mar17
Whitney, T. (2024, March 17). Creighton U. Daily Reflection. Online Ministries. Retrieved March 17, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/031724.html
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