Friday of the Second Week of Lent

“Joseph is Sold”
by Sébastien Bourdon, 1637

Readings for Friday of the Second Week of Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I: Genesis 37:3-4, 12-13a, 17b-28a

Israel loved Joseph best of all his sons,

for he was the child of his old age;

and he had made him a long tunic.

When his brothers saw that their father loved him best of all his sons,

they hated him so much that they would not even greet him.

One day, when his brothers had gone

to pasture their father’s flocks at Shechem,

Israel said to Joseph,

“Your brothers, you know, are tending our flocks at Shechem.

Get ready; I will send you to them.”

So Joseph went after his brothers and caught up with them in Dothan.

They noticed him from a distance,

and before he came up to them, they plotted to kill him.

They said to one another: “Here comes that master dreamer!

Come on, let us kill him and throw him into one of the cisterns here;

we could say that a wild beast devoured him.

We shall then see what comes of his dreams.”

When Reuben heard this,

he tried to save him from their hands, saying,

“We must not take his life.

Instead of shedding blood,” he continued,

“just throw him into that cistern there in the desert;

but do not kill him outright.”

His purpose was to rescue him from their hands

and return him to his father.

So when Joseph came up to them,

they stripped him of the long tunic he had on;

then they took him and threw him into the cistern,

which was empty and dry.

They then sat down to their meal.

Looking up, they saw a caravan of Ishmaelites coming from Gilead,

their camels laden with gum, balm and resin

to be taken down to Egypt.

Judah said to his brothers:

“What is to be gained by killing our brother and concealing his blood?

Rather, let us sell him to these Ishmaelites,

instead of doing away with him ourselves.

After all, he is our brother, our own flesh.”

His brothers agreed.

They sold Joseph to the Ishmaelites for twenty pieces of silver.

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Commentary on Gn 37:3-4, 12-13a, 17b-28a

The story from Genesis is that of Joseph, the son of Israel, being taken and sold into slavery by his brothers.  The story is actually told by both authors of Genesis the Yahwist and the Elohist and there are some inconsistencies as a result (specifically which brother tried to save him).  On the main points they agree – instead of killing Joseph as they had initially intended they sold him to Ishmaelites (Arabs) who took him as a slave to Egypt.

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Responsorial Psalm: Psalm 105:16-17, 18-19, 20-21

R. (5a) Remember the marvels the Lord has done.

When the LORD called down a famine on the land

and ruined the crop that sustained them,

He sent a man before them,

Joseph, sold as a slave.

R. Remember the marvels the Lord has done.

They had weighed him down with fetters,

and he was bound with chains,

Till his prediction came to pass

and the word of the LORD proved him true.

R. Remember the marvels the Lord has done.

The king sent and released him,

the ruler of the peoples set him free.

He made him lord of his house

and ruler of all his possessions.

R. Remember the marvels the Lord has done.

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Commentary on Ps 105:16-17, 18-19, 20-21

Psalm 105 is an historical hymn that recalls in this selection the Genesis story (Genesis 37:3ff), speaking also of the fate of Joseph in Egypt and how God rescued and supported in his slavery.

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Gospel: Matthew 21:33-43, 45-46

Jesus said to the chief priests and the elders of the people:

“Hear another parable.

There was a landowner who planted a vineyard,

put a hedge around it,

dug a wine press in it, and built a tower.

Then he leased it to tenants and went on a journey.

When vintage time drew near,

he sent his servants to the tenants to obtain his produce.

But the tenants seized the servants and one they beat,

another they killed, and a third they stoned.

Again he sent other servants, more numerous than the first ones,

but they treated them in the same way.

Finally, he sent his son to them,

thinking, ‘They will respect my son.’

But when the tenants saw the son, they said to one another,

‘This is the heir.

Come, let us kill him and acquire his inheritance.’

They seized him, threw him out of the vineyard, and killed him.

What will the owner of the vineyard do to those tenants when he comes?”

They answered him,

He will put those wretched men to a wretched death

and lease his vineyard to other tenants

who will give him the produce at the proper times.”

Jesus said to them, Did you never read in the Scriptures:

The stone that the builders rejected

has become the cornerstone;

by the Lord has this been done,

and it is wonderful in our eyes?

Therefore, I say to you,

the Kingdom of God will be taken away from you

and given to a people that will produce its fruit.”

When the chief priests and the Pharisees heard his parables,

they knew that he was speaking about them.

And although they were attempting to arrest him,

they feared the crowds, for they regarded him as a prophet.

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Commentary on Mt 21:33-43, 45-46

The Parable of The Wicked Husbandmen from Matthew is the Gospel today.  Placed with the story of Joseph’s capture and exile because of jealousy, we feel the same emotions in the tenants who wish to first withhold what they owe and then kill the son of the land owner so they can take his inheritance.

This story is an allegory to Christ’s mission and purpose.  God sent him to open the gates of heaven through the forgiveness of sin to all peoples, fulfilling the Law and the Prophets.  The Jews, seeing themselves as the custodians of salvation would reject such a messenger, even the Son of God and ultimately kill him to maintain their false belief that in doing so they would continue as sole owners of the keys to the kingdom of God.

The symbolism that runs through the parable is rich and we will not try to capture it in this short commentary (see the Archive for more complete analysis)

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Reflection:

Today we pray for the Church; our shepherd has laid down his staff and takes his well-deserved rest.  We await a new shepherd and pray for the College of Cardinals who will select him.  My they be truly guided by the Holy Spirit and excel in their duty to our Lord Jesus Christ and His Church. Amen

In a back issue from 2010 of Columbia, the magazine published by the Knights of Columbus, there was a story about Father James E. Coyle.  Irish born Fr. Coyle was assigned to a parish in Birmingham Alabama in the early years of the 20^th century, during a time of intense aniti-Catholic sentiment as Catholic immigrants poured into the area seeking work.  Without going into details, Fr. Coyle was killed for his outspoken witness to the Church, his killer, a Methodist Minister, was acquitted.

We mention this story to point out that the historical attitudes about “who has the keys to the Kingdom of God?” is, to this day, a source of tension.  The Gospel, therefore, serves as a warning for us to avoid that possessive impulse, feeling ourselves superior because of our affiliation with the Church (like the tenants in the parable).  Who better exemplifies this humility than Benedict XVI; the one who has just yesterday laid down the petrine office, arguably the most powerful religious office in the world, because he felt God’s Church needed someone with more strength and vigor?   

This Gospel is also a warning that others who are threatened by or jealous of our faith and heritage.  God is watching over us, even against those who will seek to suppress us, possibly violently in some circumstances.

There are many people in the world who share the hatred espoused by the Ku Klux Klan (KKK) and its offspring hate organizations.  For reasons known only to themselves, they find the God of love anathema.  Those who love darkness hate the light.  And what are we commanded to do about those who hate us?  We are to return love for hate.

We are also called to learn another lesson from the Parable of the Husbandmen.  We must not be like the tenants.  In spite of the ease with which we can identify past injustice and intolerance in others, we have a difficult time seeing it in ourselves. It manifests itself when we stereotype people because of their race or religion.  It shows itself when we pass on rumor, innuendo or even bad humor.

Today the Lord uses his own fate as an example to us.  He shows us what can happen when we turn away from God’s commandment to love one another and embrace the baser motives of greed and wrath.  We pray for ourselves today; that we might be freed from these and all sins and be a fearless witness to our faith in the world.

Pax

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[1] ALTRE

[2] The picture is “Joseph is Sold” by Sébastien Bourdon, 1637

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Thursday of the Second Week of Lent

“Dives and Lazarus” (detail) by Bonifacio Veronese, 1540s

Readings for Thursday of the Second Week of Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I: Jeremiah 17:5-10

Thus says the LORD:

Cursed is the man who trusts in human beings,

who seeks his strength in flesh,

whose heart turns away from the LORD.

He is like a barren bush in the desert

that enjoys no change of season,

But stands in a lava waste,

a salt and empty earth.

Blessed is the man who trusts in the LORD,

whose hope is the LORD.

He is like a tree planted beside the waters

that stretches out its roots to the stream:

It fears not the heat when it comes,

its leaves stay green;

In the year of drought it shows no distress,

but still bears fruit.

More tortuous than all else is the human heart,

beyond remedy; who can understand it?

I, the LORD, alone probe the mind

and test the heart,

To reward everyone according to his ways,

according to the merit of his deeds.

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Commentary on Jer 17:5-10

This passage from Jeremiah is part of the wisdom sayings (Sapiential Sayings).  The first uses opposition or comparison imagery to demonstrate that the wise person trusts in God while the foolish one trusts in his own strength or the help of others.  The psalm below borrowed this imagery to portray the true heart of faithfulness.

The second saying describes the root of evil, the human heart whose secret plotting is transparent to God. 

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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6

R. (40:5a) Blessed are they who hope in the Lord.

Blessed the man who follows not

the counsel of the wicked

Nor walks in the way of sinners,

nor sits in the company of the insolent,

But delights in the law of the LORD

and meditates on his law day and night.

R. Blessed are they who hope in the Lord.

He is like a tree

planted near running water,

That yields its fruit in due season,

and whose leaves never fade.

Whatever he does, prospers.

R. Blessed are they who hope in the Lord.

Not so, the wicked, not so;

they are like chaff which the wind drives away.

For the LORD watches over the way of the just,

but the way of the wicked vanishes.

R. Blessed are they who hope in the Lord.

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Commentary on Ps 1:1-2, 3, 4 and 6

Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.

This wisdom psalm begins by extolling the virtue of those who follow the law.  The focus is to look to God for guidance and not to trust only in the counsel of men.  Those who reject the law will be blown away like “chaff” an image used in the Gospel as well (Matthew 3:12).  In early texts, Psalm 1 was combined with Psalm 2 to form an introduction to the psalter.

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Gospel: Luke 16:19-31

Jesus said to the Pharisees:

“There was a rich man who dressed in purple garments and fine linen

and dined sumptuously each day.

And lying at his door was a poor man named Lazarus, covered with sores,

who would gladly have eaten his fill of the scraps

that fell from the rich man’s table.

Dogs even used to come and lick his sores.

When the poor man died,

he was carried away by angels to the bosom of Abraham.

The rich man also died and was buried,

and from the netherworld, where he was in torment,

he raised his eyes and saw Abraham far off

and Lazarus at his side.

And he cried out, ‘Father Abraham, have pity on me.

Send Lazarus to dip the tip of his finger in water and cool my tongue,

for I am suffering torment in these flames.’

Abraham replied, ‘My child,

remember that you received what was good during your lifetime

while Lazarus likewise received what was bad;

but now he is comforted here, whereas you are tormented.

Moreover, between us and you a great chasm is established

to prevent anyone from crossing

who might wish to go from our side to yours

or from your side to ours.’

He said, ‘Then I beg you, father, send him

to my father’s house,

for I have five brothers, so that he may warn them,

lest they too come to this place of torment.’

But Abraham replied, ‘They have Moses and the prophets.

Let them listen to them.’

He said, ‘Oh no, father Abraham,

but if someone from the dead goes to them, they will repent.’

Then Abraham said,

‘If they will not listen to Moses and the prophets,

neither will they be persuaded

if someone should rise from the dead.’“

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Commentary on Lk 16:19-31

The story of Lazarus and the Rich Man (some ancient texts name him "Nineveh") is found only in the Gospel of Luke.  Jesus addresses this story to the Pharisees who were known to be fond of money.  In this context we need to understand that all Jewish land owners were considered to be tenants of Yahweh, the landowner, and owed a tax to God’s representatives, the poor.

The rich man’s great sin was ignoring the suffering of Lazarus and when they both had passed from this life to the next, the rich man suffering torment begged Abraham to send Lazarus to warn his brothers.  The “punch line” that follows must have been especially harsh for the Pharisaic audience - 'If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'"  This last statement, of course, is also alluding to his own rejection by the scribes and Pharisees even after his own resurrection.

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Reflection:

We begin with Prayer:

Lord, send forth your Holy Spirit and continue to guide and inspire our Holy Father Pope Benedict XVI during these final days of his papacy. Be with the College of Cardinals for the next conclave and fill them with your grace. Through Christ our Lord. Amen.

Scripture today has a hook at the end.  In the reading from Jeremiah and the Psalm we are reminded that, if what we do does not come from the Lord, it will be for naught.  It is a strong injunction against pride and a reminder that all that we can accomplish that is good comes, not from our own efforts, but from God.  It is he who gives us the strength and will of purpose to accomplish the good work he puts in front of us. 

That is not to say it is preordained.  No, as we see in the parable of Lazarus in the Gospel, we all have choices.  God made us in his own image and likeness.  Part of that gift is the ability to choose right from wrong.  In his life, the rich man in the story of Lazarus chose to ignore the beggar at his door.  He chose the best for himself during his life on earth, even though it would not have cost him dearly to help Lazarus.  And finally, when it was too late, the rich man found the truth and was reminded forcibly by Abraham that kindness and help for those who are poor is part of the Law of Moses, even before it was strengthened by Christ’s specific injunction to love one another.

Then we come to the hook at the end of the story.  The last line it says; ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’” Jesus admonishes the Pharisees whose piety is inwardly directed and at the same time sends a message across two millennium to let us know that we too have been given the law, the prophets and a Savior risen from the dead.  The story of Lazarus is meant as a reminder to us about what our choices can mean for our eternal life. 

In this season, as we reflect upon our past mistakes, let us take the story of Lazarus as an injunction to evaluate our future decisions and choose life.  We have, after all, been given one who was risen from the dead as a sign. 

Pax

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[1] ALTRE

[2] The picture is “Dives and Lazarus” (detail) by Bonifacio Veronese, 1540s

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Wednesday of the Second Week of Lent

“Christ Washing the Feet of His Disciples”
(detail) by Tintoretto, c. 1547

Readings for Wednesday of the Second Week of Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I:  Jeremiah 18:18-20

The people of Judah and the citizens of Jerusalem said,

“Come, let us contrive a plot against Jeremiah.

It will not mean the loss of instruction from the priests,

nor of counsel from the wise, nor of messages from the prophets.

And so, let us destroy him by his own tongue;

let us carefully note his every word.”

Heed me, O LORD,

and listen to what my adversaries say.

Must good be repaid with evil

that they should dig a pit to take my life?

Remember that I stood before you

to speak in their behalf,

to turn away your wrath from them.

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Commentary on Jer 18:18-20

Today’s scripture comes from that part of Jeremiah referred to as “Oracles in the Days of Jehoiakim” The good king, Josiah, has died and with him the reforms Jeremiah was supporting.  Now, in Jeremiah’s time, idolatry is creeping back in and the prophet is becoming unpopular.  We hear the forces gathering against him in this reading.  We also hear him pray to God that he might be remembered for his faithfulness

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Responsorial Psalm: Psalm 31:5-6, 14, 15-16

R. (17b) Save me, O Lord, in your kindness.

You will free me from the snare they set for me,

for you are my refuge.

Into your hands I commend my spirit;

you will redeem me, O LORD, O faithful God.

R. Save me, O Lord, in your kindness.

I hear the whispers of the crowd, that frighten me from every side,

as they consult together against me, plotting to take my life.

R. Save me, O Lord, in your kindness.

But my trust is in you, O LORD;

I say, “You are my God.”

In your hands is my destiny; rescue me

from the clutches of my enemies and my persecutors.

R. Save me, O Lord, in your kindness.

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Commentary on Ps 31:5-6, 14, 15-16

Psalm 31 is a lament in the face of adversity.  These strophes contain the first mention in the Psalms of “O faithful God”.  The meaning put forward is that God always remembers his promise of salvation to those who believe in him. The psalmist continues asking for protection from those who would persecute the faithful.

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Gospel: Matthew 20:17-28

As Jesus was going up to Jerusalem,

he took the Twelve disciples aside by themselves,

and said to them on the way,

“Behold, we are going up to Jerusalem,

and the Son of Man will be handed over to the chief priests

and the scribes,

and they will condemn him to death,

and hand him over to the Gentiles

to be mocked and scourged and crucified,

and he will be raised on the third day.”

Then the mother of the sons of Zebedee approached Jesus with her sons

and did him homage, wishing to ask him for something.

He said to her, “What do you wish?”

She answered him,

“Command that these two sons of mine sit,

one at your right and the other at your left, in your kingdom.”

Jesus said in reply,

“You do not know what you are asking.

Can you drink the chalice that I am going to drink?”

They said to him, “We can.”

He replied,

“My chalice you will indeed drink,

but to sit at my right and at my left,

this is not mine to give

but is for those for whom it has been prepared by my Father.”

When the ten heard this,

they became indignant at the two brothers.

But Jesus summoned them and said,

“You know that the rulers of the Gentiles lord it over them,

and the great ones make their authority over them felt.

But it shall not be so among you.

Rather, whoever wishes to be great among you shall be your servant;

whoever wishes to be first among you shall be your slave.

Just so, the Son of Man did not come to be served but to serve

and to give his life as a ransom for many.”

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Commentary on Mt 20:17-28

St. Matthew’s Gospel reading gives us the third and most detailed description of the coming passion.  Emphasizing the lack of understanding of this event, the mother of James and John asks Jesus to elevate them to places of honor in his kingdom.  The Lord questions the two, asking if they can drink the cup he will drink (accept the fate of martyrdom).  When they answer in the affirmative, the Lord almost pronounces their acceptance as a sentence of death.

The squabbling that occurs between the disciples following this exchange prompts the Lord to define Christian leadership again, saying that those who would lead must be servants; they cannot be like the scribes and Pharisees.

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Reflection:

We begin with Prayer:

Lord, send forth your Holy Spirit and continue to guide and inspire our Holy Father Pope Benedict XVI during these final days of his papacy. Be with the College of Cardinals for the next conclave and fill them with your grace. Through Christ our Lord. Amen.

The common thread running through scripture today is not a happy one for those of us who claim the call to discipleship in the Lord.  First we hear one of God’s great messengers, the Prophet Jeremiah.  He is hearing plots against him and it is clear from his prayer that he takes them seriously and fears for his very life.  The psalm supports this feeling, that the faithful are constantly encountering fierce opposition.

Finally, in the Gospel, the passage opens with Jesus stating in clear terms that “the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death”.  Even his own disciples, who, being schooled in the Hebrew Scriptures, would have seen this pattern in prophecy, did not understand what was about to happen.

If it happened to Jeremiah six hundred years before Christ, and it happened to Jesus as he said it would, why should it be any different for his followers?  He told Zebedee’s sons that they would follow him in death for their faith.  We don’t have to be hit over the head too many times to guess that our path, followed faithfully, will be met with significant resistance. 

Perhaps, we live in a society that is, for the most part, somewhat benign.  Benign unless we get too ambitious and try to actually change the hearts of others.  If we do that outside the comforting walls of the Church we see quickly the resistance that waits for us.  The mandate by the HHS has made it abundantly clear that even if we just try to live a life that respects human life, our faith us under attack.  Our supposedly guaranteed freedom of religion is only protected as long as it does not interfere with hedonistic secularism.

Today our prayer is that we be given the strength of spirit given to the saints; may we be examples of fearless faith to others and thereby earn some piece of the reward promised to God’s faithful servants.

Pax

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[1] ALTRE

[2] The picture is “Christ Washing the Feet of His Disciples” (detail) by Tintoretto, c. 1547

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Tuesday of the Second Week of Lent

“St Augustine
Washing the Feet of Christ”
by Bernardo Strozzi,1629

Readings for Tuesday of the Second Week of Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I: Isaiah 1:10, 16-20

Hear the word of the LORD,

princes of Sodom!

Listen to the instruction of our God,

people of Gomorrah!

Wash yourselves clean!

Put away your misdeeds from before my eyes;

cease doing evil; learn to do good.

Make justice your aim: redress the wronged,

hear the orphan’s plea, defend the widow.

Come now, let us set things right,

says the LORD:

Though your sins be like scarlet,

they may become white as snow;

Though they be crimson red,

they may become white as wool.

If you are willing, and obey,

you shall eat the good things of the land;

But if you refuse and resist,

the sword shall consume you:

for the mouth of the LORD has spoken!

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Commentary on Is 1:10, 16-20

This reading from the beginning of the Book of Isaiah contains one of what are called the “Law suit” oracles.  They are so called because they are framed the same way as charges brought before Jewish courts were published.  In this reading the charge leveled at his audience (probably at a feast day) is a reference to the sin of Sodom and Gomorrah.

The command the prophet brings is for the people to wash themselves clean, not in the physical sense but in the spiritual sense.  Repent from the sin and return to God’s way.  Note here the sin is not simply spiritual but of actions.  In the same way, repentance is required through action not merely prayer.

The reading concludes with the consequences of the choices God places before them.  If they accept the penitential role and return to God, they will be forgiven and good things will be theirs.  If, on the other hand, they do not, eternal death awaits them.

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Responsorial Psalm: Psalm 50:8-9, 16bc-17, 21 and 23

R. (23b) To the upright I will show the saving power of God.

“Not for your sacrifices do I rebuke you,

for your burnt offerings are before me always.

I take from your house no bullock,

no goats out of your fold.”

R. To the upright I will show the saving power of God.

“Why do you recite my statutes,

and profess my covenant with your mouth,

Though you hate discipline

and cast my words behind you?”

R. To the upright I will show the saving power of God.

“When you do these things, shall I be deaf to it?

Or do you think that I am like yourself?

I will correct you by drawing them up before your eyes.

He that offers praise as a sacrifice glorifies me;

and to him that goes the right way I will show the salvation of God.”

R. To the upright I will show the saving power of God.

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Commentary on Ps 50:8-9, 16bc-17, 21 and 23

Psalm 50 has what is known as a “Prophetic Liturgy” structure.  It was probably used as part of one of the Hebrew feasts (most likely dealing with the renewal of the covenant - Feast of Tabernacles?).

In this selection, although sacrifice is mentioned, it is more the sincerity of those offering homage to God that is in question. (“Why do you recite my statutes, and profess my covenant with your mouth, though you hate discipline and cast my words behind you?”).  The psalmist calls the people to authentic action that will merit God’s salvation.

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Gospel: Matthew 23:1-12

Jesus spoke to the crowds and to his disciples, saying,

“The scribes and the Pharisees

have taken their seat on the chair of Moses.

Therefore, do and observe all things whatsoever they tell you,

but do not follow their example.

For they preach but they do not practice.

They tie up heavy burdens hard to carry

and lay them on people’s shoulders,

but they will not lift a finger to move them.

All their works are performed to be seen.

They widen their phylacteries and lengthen their tassels.

They love places of honor at banquets, seats of honor in synagogues,

greetings in marketplaces, and the salutation ‘Rabbi.’

As for you, do not be called ‘Rabbi.’

You have but one teacher, and you are all brothers.

Call no one on earth your father;

you have but one Father in heaven.

Do not be called ‘Master’;

you have but one master, the Christ.

The greatest among you must be your servant.

Whoever exalts himself will be humbled;

but whoever humbles himself will be exalted.”

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Commentary on Mt 23:1-12

The Gospel continues the theme of authentic worship (that is worship that changes the actions of the faithful).  Matthew gives us Jesus discourse that upholds the Law of Moses and at the same time chastises those who misuse it.  He describes in detail how the scribes burden the people with ritual but do not practice that same law.  The complaint is twofold, fist is the rigor with which the law is interpreted (“They tie up heavy burdens hard to carry and lay them on people’s shoulders”) and second is hypocrisy of the scribes and Pharisees (“All their works are performed to be seen.”) (see also Matthew 6:1-8, 16:18).

The selection continues with an interpretation of Christian leadership which is one of humility and compassion rather than one of prideful superiority. “These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title "Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and "Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.”[4]

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Reflection:

We begin with Prayer:

Lord, send forth your Holy Spirit and continue to guide and inspire our Holy Father Pope Benedict XVI during these final days of his papacy. Be with the College of Cardinals for the next conclave and fill them with your grace. Through Christ our Lord. Amen.

Jesus is going after the definition of holiness again in the selection from St. Matthew’s Gospel.  He is attacking the Scribes and Pharisees for their lack of understanding about what God wants from us.

A couple of times this Lenten season we have heard this injunction, the first time on Ash Wednesday and again more recently.  What Jesus is trying to get us to understand is the heart is more important than the rules.  Remember how he praises the widow who gives from her need, even though it’s less than the rich give?  Remember how he has instructed us not to put on airs when we pray or fast.  It is interior change that Christ wants from us.

In the first reading from Isaiah, the Prophet is demanding repentance of the Hebrew people.  That call comes to us coupled with Jesus really giving it to the religious leaders of his day about exterior enhancements (“All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.”)

If Jesus were here with us today, what would he say about our practice of the faith he left us?  Would he sadly shake his head and say, see they fast, but they don’t really fast in their hearts.  See, they worship, but it is out of obligation, not out of love for my father.  See how they treat one another, is that the word I left them.

Exterior change is easy.  We can run down and get a hair cut or buy new cloths and we look like a different person.  Changing our interior attitudes is much more difficult and it shows on the outside as well.  Change on the inside takes constant work.  It happens through conversations with God through his Son in Prayer.  It happens by hanging around with the Saints and trying to emulate them.  (Don’t we tell our children that who we spend time with will label them?)  To make real interior change, we focus on who are we spending our time with; is it the Lord or Facebook?

Pax

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[1] ALTRE

[2] The picture is “St Augustine Washing the Feet of Christ” by Bernardo Strozzi,1629

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

[4] See NAB footnote on Matthew 23:8-12