November 2, 2008

Matthew 5:1-12

All Souls Day

November 9, 2008

Matthew 25:1-13

Dedication of St. John Lateran

Today’s third reading is from the Gospel according to Matthew. It is from the discourse of the 5th division of Matthew’s Gospel. In context, Jesus’ confrontation with the scribes and Pharisees at the Temple is now over. As Chapter 24 begins, Jesus leaves the Temple, and his disciples ask him about the fate of that great building. He rather bluntly predicts its destruction, and then moves on to the Mount of Olives, a broad hill that overlooks the Temple. It provides and apt setting for Jesus’ prophetic words about the end of the world and the attitude that one must have in order to be ready for it. It becomes Jesus’ famous Discourse on the Last Judgment. Jesus first describes the succession of events leading up to the parousia and then offers some exhortations on how one is to meet the end time. It is from the second half of the discourse, the exhortatory section, that today’s reading is taken. Three parables about vigilance lead up to Jesus’ final phase of the discourse with a vivid description of the last judgment. Today’s excerpt is the second of those parables, the Parable of the Ten Maidens. The parable tells of ten virgins who took their lamps and went out to meet the bridegroom. It is a story straight out of first-century Palestine. As usual, Jesus speaks out of the everyday experience of his people as he depicts the wedding customs of that day. Although scholars differ about details of the customs, the parable is a realistic one. Wedding festivities extended over several days. After the final full day of celebration, the marriage feast took place in the evening. The bride is escorted by her attendants to the groom’s house to await his arrival. Meanwhile the bridegroom, accompanied by his friends, goes to the home of the bride’s parents to negotiate over the gifts he will give them. Such bargaining was to show that relatives did not easily part with the bride. It was the length of this transaction that caused the delay of the bridegroom. When he does return to his bride, her attendants, (the ten maidens), go out to meet him and accompany him to the wedding. This return procession is a highlight of the big event. It is a joyous time. As Jesus relates the story, five maidens are “wise,” five are “foolish.” The “foolish” ones are guilty of failing to provide oil for their lamps. When the bridegroom is unexpectedly delayed, they are caught short. While they go off to buy oil, the bridegroom returns, and the wise ones accompany him. The foolish ones return to find the door bolted. For them, the joyous event ends in disaster. All the circumstances of the story lend themselves well to Jesus’ message. The sudden arrival of the bridegroom is the unexpectedness of the parousia. The wedding feast itself is the messianic banquet, the fulfillment of God’s salvation. The parable warns not to be imprudent or unprepared, else one will find oneself excluded from the Kingdom. To be shut out, as were the foolish maidens, is to miss sharing the joy of life with God. Vigilance implies an upright life. Being prudent and prepared means living a life of faith and good works in the present. The message of the parable of the Ten Maidens seems to be two-fold: 1) The delay of Jesus’ Second Coming and the suddenness with which it will appear; 2) the need for vigilance and preparedness until that time. The lesson for us seems to be: in fact that Jesus has not returned does not mean he is not coming. His delay is no excuse for irresponsibility. The wise Christian lives with a readiness to meet the Lord at any time….

November 16, 2008

Matthew 25:14-30

33rd Sunday in Ordinary Time

Today’s third reading is from the Gospel according to Matthew. It is from the discourse of Book V of Matthew, the Great Discourse on the Last Judgment. As a preparation for his vivid description of the Last Judgment, Jesus relates three parables about vigilance, about waiting for the day of the Lord, about what one is to do while waiting. Today’s reading is the third of those three parables, the Parable of the Talents. It is a parable in which the emphasis is not so much on the delay of the Parousia, but rather what it means to be awake and ready. In short, it is a parable about the good use of time, about accountability.

Again Jesus takes an example from the everyday experience of his time and people to tell his story. A wealthy businessman is going abroad on some commercial venture. So as not to leave his capital unused during his absence, he entrusts all the cash that he will not be using on his trip to three servants, distributed proportionately to each one’s capability. The man’s wealth is expressed in talents (or silver pieces depending on your translation). The talent was the largest denomination used at that time, but it was a weight, not a coin. One silver talent was like 6000 denarii’s. The amounts Jesus relates simply indicate a fabulous amount of cash. (It is interesting that today’s metaphorical meaning of the word talent, that is, one’s native ability, developed out of his parable and the words “according to each man’s abilities”)

Upon his return, the businessman calls his servants to render account. The first two servants, taking advantage of the high interest rates at the time, doubled their investments. As a result, they are rewarded with more authority and a greater trust. They are rewarded for their faithfulness and courage in daring to risk. The third servant admits that he was afraid to invest the money. In the tradition of Palestine, he buries it for safekeeping. It earns no profit, and he returns the original amount unused. He is severely reprimanded and his trust is taken away. He is punished for his unfaithfulness and his cowardice in letting the fear of failure smother his initiative.

As Matthew tells the story he writes “after a long absence...”, (denoting the delay of the parousia) the master returns and demands a reckoning (the final judgment). The lesson is clear – waiting and watching for the Lord does not mean self-centered idleness or inactivity. The “in-between” time needs to be filled with meaningful activity.

Next week, Jesus’ picture of the last judgment spells out that activity.

The Parables of the Talents – How does it apply!a reflection –

Most times when we hear the parables of Jesus, we tend not to risk, almost afraid to be moved by them. As we consider the readings today, they stir in us a sense of urgency about the life we live and the things we do as Christians. In the Gospel, Jesus presents to us a parable that almost refuses to be ignored. If we let it, the Talents quickly translates itself into our own lives, especially in terms of discipleship, in terms of our commitment to follow Jesus.

It is a parable that warns against the complacency that filters into our lives. It persuades us that if we behave like the third servant, we are headed for disaster. It calls us to an awareness of our gifts and the importance of using them in the service of God’s Kingdom.

The lessons of the parable are quite clear. God graces us all with gifts and talents. We are asked to share those blessings. If we respond in a positive way to God’s graciousness and love, those blessings increase within us, and we are in turn entrusted to share even more. It all becomes a source of peace and joy of being disciple. If, on the other hand, we refuse God’s blessings and love, and so don’t share our talents and gifts, for whatever reason, we are left to “wail and grind.” We find only unhappiness and atrophy, we lose what we have, and in the end, we condemn ourselves.

At a deeper level, Jesus’ story challenges us to accept the truth that the spread of His gospel is not simply “someone else’s business,” like the Pope or the priests. We cannot simply put our faith “on hold” and keep it there. We all have some responsibility for sharing and spreading His Word. We are all called to pass on our faith to someone else. It becomes a call to know our own talents and a challenge to share them in the building up of His Kingdom.

Even more that a ‘simple’ warning against complacency, Jesus draws us today to consider our response to God’s gifts, especially in terms of the third servant.

Are we so paralyzed by inertia that we do nothing with our gifts, our talents and His love for us?

Are we so paralyzed by fear that we are afraid to risk exposing ourselves and what we believe to the rejection and ridicule of others?

Are we so paralyzed by indifference that we dare to ignore and fail to respond to His greatest gift, His love for us, for you, for me?

November 23, 2008

Matthew 25:31-46

Christ the King

Today’s third reading is from the Gospel according to Matthew. Specifically, it is out of Chapter 25, the final discourse, the Farewell Speech of Jesus in this Gospel. It is a magnificent passage found only in Matthew’s gospel. It is a solemn, overpowering scene of the last judgment.

Throughout this last discourse, Jesus has used six parousia parables to teach his disciples about being watchful and ready and prepared for the end time, the final reckoning. Now, as he concludes the discourse, it is the last judgment. Time has run out. There is no longer time to be watchful. Jesus tells another story in which he answers the question, what will be the criterion for judgment?

In telling his story, Matthew paints a majestic picture of the Son of Man coming in all his glory as King to judge the nations. It is one of the Gospel’s most vivid scenes. Jesus uses the parable technique and draws from the everyday experience of his time to tell his story. Out of the native Palestinian pastures he describes what will happen. In those times, sheep and goats grazed and pastured together during the day. At night they were separated. The sheep preferred the open air; the goats had to huddle together for warmth. Sheep were the more valuable animals. They were given the best place, the place of honor, and the right hand side. The goats were placed on the left, the side of disfavor. The judgment scene is then framed around this separation.

In the scene, a final blessing and curse separate the good and the bad. The King welcomes those on the right, the good, the blessed, and explains the reason for the blessing. The criterion for judgment becomes our reaction to human needs. The King will judge according to how we translate the law of love into active service, into works of mercy.

In the story, that in itself is not too startling. After all, the law of love is central to the teaching of Jesus. But he then astounds his listeners by identifying himself with the poor and the oppressed. He calls all men his brothers. Whoever serves man serves Christ. Whatever is done to these his brothers is done to Jesus. Somehow the message deepens to say that we need to see Jesus in others. We need to see others with the eyes of Christ.

In Matthew’s scheme of things, this most impressive passage signals the end of Jesus’ public ministry and the end of his instructions to his disciples. It becomes Jesus’ last will and testament, the conclusion of the 5 discourses scattered throughout Matthew’s Gospel – a rather fitting way to celebrate the feast of Christ the King and an appropriate way to end this year of Grace, 1999, the Year of Matthew.

JESUS CHRIST IS KING!

- a reflection –

Sunday after Sunday as we celebrated the season of Kingdom time, the Liturgy of the Word has awakened for us some of the mystery of Jesus, who he is, what it means to follow his, what it means to have him as part of our lives. As this liturgical year, the Year of Grace 1999 comes to a close; it comes together in today’s proclamation and celebration of the Feast of Christ the King.

It becomes a time for us to consider in a serious and meaningful way the place that Jesus occupies in my own private world, in my personal life. Does Jesus rule my life? Is He really my King? Perhaps more to the point, what does it mean to have Jesus as King in my life?

Today’s readings give us two insights into the Kingship of Jesus. Ezekiel uses a favorite image to describe the king – the imagery of shepherd to sheep. It is first of all a relationship of love. The shepherd very lovingly calls his sheep, nourishes, heals, and gives them rest. (Treat yourself – go to Chap. 34 or Psalm 23 – and let the Lord Himself tell you of His love and His care). The shepherd is always present to this sheep, personally and individually. He is always faithful and dependable.

Ezekiel’s description mirrors the relationship between Jesus and us. It places us in a passive position in the relationship. Our King ministers us to. We are loved and cared for by our God. We are indeed graced and it is good to be under His care. Today, Jesus invites us into this passive dimension of His Kingship. He calls us to allow Him to nourish, love, and forgive us. He invites us to accept His Kingship. He challenges us to be transformed by it!

The Gospel reading today gives us the second insight into the Kingship of Jesus. Receiving and accepting that Kingship in our lives demands a response, a certain dedication, a personal commitment. It calls for an active participation in the Kingdom. Matthew spells out most dramatically the nature of that activity in his famous Last Judgment scene. It means pressing into active service the love that Jesus pours out to us. It means actively living out the law of love in our relations with others.

Today Jesus invites us more deeply into this active dimension of His Kingship. He calls us to let him shape our consciousness, dominate our thinking, be our example. Jesus invites us to accept His Kingship in all its dimensions. He challenges us to receive from him, to love him, and to give back to him through a ministry of care for others.

November 30, 2008

Mark 13:33-37

1st Sunday of Advent

The third reading for this first Sunday of the new Church Year comes from the Gospel of Mark. Common to all three Synoptic Gospels is the eschatological discourse; Jesus’ speaks about the end times, the end of the world, the Second Coming of Jesus. In the Gospel of Mark, that discourse covers all of Chapter 13 and has come to be known as the “Little Apocalypse”, in contrast to the larger apocalyptic book in the New Testament, the book of Revelation. In Jesus’ day, apocalyptic writing was more common than it is today. It was very familiar to Jews at that time and they understood it. It is not a common literature today and so it is very difficult for us to understand. We today might consider such writing as a combination of poetry and science fiction, perhaps with a note of warning and exhortation included.

Chapter 13 of Mark begins as Jesus leaves the Temple, and a disciple comments on the size of the Temple buildings. Jesus predicts their destruction, and continues on to the Mount of Olives with his closest disciples. When they arrive there, high above Jerusalem and the Temple, his disciples ask him “Tell us, when will this be? What will be the sign that all this is coming to an end?”

The stage is now set, and Jesus begins his longest speech in the Gospel of Mark, his last will and testament. In Mark’s scheme of things, Jesus is not so much interested in the last event itself. He is more interested in the events leading up to the end, in fact that he Himself as the Son of Man will return in glory to usher in the end of the world, and in the watchfulness that is necessary as preparation for the event.

Jesus’ message is clear from the very beginning – “Be on guard!” The discourse is filled with signs and destructions, with predictions and calamities – and a second warning – “Be on guard constantly!” It is filled with exhortations and prophetic words. After describing in some detail the violence of the end times, Jesus gives the disciples another hint of things to come - If anyone tells you, Look, the Messiah is here!” – do not believe it, false messiahs will appear to mislead you.”

As today’s reading begins, Jesus begins to close out his farewell speech, and the urgency still grip! “Be constantly on the watch!” To reinforce his message, he tells a short “parable” about a man traveling abroad who returns unexpectedly – at an hour that no one knows. There can be no mistake about the message of the parable. No one knows when the end times will come –no one – “neither the angels in heaven nor even the Son, but only the Father!”

And there can be no mistakes about the message of the whole discourse, because for the fifth time Jesus says, “What I say to you, I say to all” – and it becomes a message for all peoples for all times “Be on guard!”

Happy New (Liturgical) Year!