Exegesis of the First Reading,

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March 3, 2014

Monday [Katharine Drexel]

Theme: Review your spiritual investment portfolio.

Exegesis of the First Reading, 1 Pt 1:3-9 (347)Terrance Callan

This reading is the first part of a blessing prayer (1:3-12) with which 1 Pt begins. The prayer praises God forgiving us a new birth through the resurrection of Jesus.By means of this birth, we have begun a new life inwhich we have the expectation of receiving an inheri-tance that cannot be diminished, that is, our salvation.We are now separated from this inheritance both spa-tially and temporally, but it will be revealed in the endtime, and we will then possess it.Because we are assured of this inheritance, we re-

joice even though we now suffer various trials. Inthemselves, these trials produce sorrow rather than joy,but this should be offset by assurance concerning ourinheritance. The purpose of this present suffering is toshow that our faith is genuine. Just as gold is separated from impurities by subject-

ing it to intense heat, so our faith is being separatedfrom impurities by suffering. When Jesus comes again,we will receive praise, glory, and honor because of ourpurified faith.Our faith requires loving and believing in Jesus—

even though we have not seen him in the past and donot see him now. Because this faith has our salvation asits goal, we rejoice with an indescribable joy—despiteour present sufferings.In this prayer, the author of 1 Pt anticipates the main

theme of the letter: exhortation to faithfulness—despitesuffering—in light of hope for Jesus’ second coming.

Exegesis of the Gospel, Mk 10:17-27 (347)

Terrance Callan

As Jesus is on his way to Jerusalem, a man addresseshim as “good teacher” and asks Jesus what he must doto inherit eternal life. Jesus answers the man’s questionby listing six commandments that, he says, the manknows. Five of the commandments are taken from theTen Commandments. To these Jesus adds, “You shallnot defraud.” This commandment may be includedbecause the man whom Jesus addresses is rich, anddefrauding is a special temptation for the wealthy.When the man tells Jesus that he already keeps those

commandments, Jesus looks at him with love. Jesustells the man to sell his possessions, give the money to

the poor, and follow Jesus. The man does not accept theinvitation but rather goes away sad because he hasmany possessions. Jesus then tells his disciples that it ishard for rich people to enter the kingdom of God. Be-cause his disciples are amazed by this teaching, herestates it even more strongly, “It is easier for a camelto pass through [the] eye of [a] needle than for one whois rich to enter the kingdom of God.” This leaves the disciples even more amazed, and

they wonder who can be saved. Jesus tells them: “Forhuman beings it is impossible, but not for God. Allthings are possible for God.” The disciples’ failure tounderstand Jesus’ teaching causes us to reflect on ourown understanding of it. How have we arrived at ourunderstanding?

Homily SuggestionCarol Ann Morrow

Let’s rename the inquiring man of today’s Gospel asFrank, seeking advice years ago from a Wall Streetinvestment counselor. Let’s further imagine that ayoung woman is also inquiring. Her name? KatharineDrexel. What would be the upshot of such a meeting?The ambitious and optimistic advisor recommends

that Frank and Katharine each build up a diversifiedportfolio. “You’re young; you can take risks,” says thecounselor. “You should be fully invested. It will pay offin the long run.”Now let’s consult Jesus, the wealth management

advisor in today’s Gospel. He offers the spiritualequivalent of Warren Buffett’s wisdom: “Take a risk.Invest your whole self generously in good works. Itwill pay off. I promise you thousand percent return—in heaven.”Frank apparently loved his liquid assets and reject-

ed Jesus’ advice. But Katharine, now a canonized saint,invested her life and her entire fortune, which was, intoday’s dollars, $250 million. She gave it all to theevangelization and care of America’s minorities. The First Letter of Peter describes our inheritance as

“imperishable.” Today we are advised to review ourportfolio. Do our spiritual investments offer future div-idends? Are they underwritten with full faith and cred-it in Jesus Christ?

For more information about St. Katharine Drexel, visitsaintoftheday.org.




March 4, 2014

Tueday [Casimir]

Theme: Carnival or confession—or both?

Exegesis of the First Reading, 1 Pt 1:10-16 (348)Terrance Callan

Verses 10-12 here conclude the blessing prayer (1:3-12)with which 1 Pt begins. These vv speak of the salvationmentioned earlier in the prayer as something foretoldby the prophets. Through the prophets of Israel, theSpirit of Christ foresaw the sufferings of Christ and theglories that would follow them.

It was revealed to the prophets that these predic-tions did not refer to their own time, but rather to thefuture. The author remarks that this plan of salvation issomething into which angels longed to look—thoughthey apparently could not do so. This emphasizes thegreatness of what has been revealed to those whobelieve in Jesus.

Verses 13-16 begin the author’s exhortation to theaddressees about the basis of the gifts for which God ispraised in vv 3-12. Because God has promised us sal-vation, we should put all our hope in the second com-ing of Jesus when this salvation will be ours.

The author urges the addressees to “gird up theloins of your mind.” They should focus their minds onthe second coming in a way similar to the way theywould prepare to exert themselves physically. If theydo so, they will be self-controlled, obedient to God,instead of to the desires they obeyed in the past.

Since God has given them a new birth (1:3), they areGod’s children and should obey him. Living in thisway is described as being holy. They should be holybecause God is holy, as Lv 19:2 says.


Terrance Callan

This passage concludes the story of Jesus’ encounterwith the rich man begun in yesterday’s Gospel reading(vv 17-27). Unlike the rich man who did not sell hispossessions and follow Jesus, Peter and the other disci-ples have given up everything and followed Jesus.Jesus describes the present and future consequences ofthat action.

In the present, those who give up “house or brothersor sisters or mother or father or children or lands” forthe sake of Jesus and the gospel will receive 100 timesmore of these same things—along with persecutions.This probably means that those who leave their own

families to follow Jesus will gain a much larger “fami-ly” when they join the others who follow him. This in-terpretation of Jesus’ words implies that not all of hisfollowers give up their houses and lands. Those whodo give them up “receive,” in some sense, the housesand lands of other followers of Jesus who have notgiven them up. In the future, those who give up house,brothers, sisters, and so on will receive eternal life.

Jesus sums up his teaching by saying, “Many thatare first will be last, and [the] last will be first.” The firstwho will be last are the rich who will enter the king-dom of God with difficulty. The last who will be firstare those who give everything up for Jesus’ sake, re-ceiving abundant blessings now and in the future.


Today is Mardi Gras, with its possibilities of KingCake, multicolored beads, pancakes, and banquetingway past the borders of the Big Easy. In contrast, todayis also known as Shrove Tuesday. “Shrove” is the pasttense of “shrive” or “confess.” So what will it be:penance or plenty?

The first reading from 1 Pt encourages a more peni-tential approach: “Gird up the loins of your mind.”That seems to call for a thorough examination of con-science, followed by the Sacrament of Reconciliation.Many take this opportunity during Lent, but in thepast, it was a way to prepare. Good idea either way.

The Mardi Gras tradition of excess in eating anddrinking came in part from an examination—not ofone’s conscience but of one’s pantry. It was a day to useup any stockpile of rich food and fine drink beforebeginning the Lenten fast. The common resolve to giveup candy for 40 days may be a remnant of that custom.

Today’s Gospel, however, presumes that the disci-ples of Jesus (including ourselves) have already em-braced moderation, even asceticism. What we give up“for the sake of Jesus”-—and big sacrifices are men-tioned—will be returned a hundredfold.

Today, keep your spiritual future firmly in mind—not just tomorrow and the Lent ahead, but all the fastsand feasts that may surprise us—as well as those weplan or foresee.

For more information about St. Casimir of Poland andLithuania, visit saintoftheday.org.




March 5, 2014

Ash Wednesday

Theme: Keep a secret Lent.

Exegesis of the First Reading, 2 Cor 5:20—6:2 (219)

Terrance Callan

When Paul wrote 2 Cor, the Corinthian Church wasgoing through a crisis in its relationship with him andin its development as a Christian community. In thispassage, Paul urges the Corinthians to be reconciled toGod. In this way, Paul calls them back to fidelity to thegospel he preached to them. Paul speaks of himself asan ambassador of Christ; he makes this appeal onbehalf of Christ. Because Paul is united with Christ,and God has worked through Christ, God is workingthrough Paul.

The idea that Paul and all other Christians are unit-ed with Christ is one of Paul’s central ideas. As inmany other places, Paul here speaks of this as being “inChrist.” God united Christ with human beings in theirsin, so that in union with Christ, human beings mightbecome the righteousness of God. Paul wants the Cor-inthians to be reconciled to God so they do not nullifythe grace of God they received in Christ.

Paul supports his appeal by quoting Is 49:8, “In anacceptable time I heard you, and on the day of salva-tion I helped you.” Paul comments that now is theacceptable time, now the day of salvation. He appar-ently sees this passage as applying to the current situ-ation of the Corinthians. If they do as Paul urges, thiswill be the day of salvation for them. Why? They willavoid negating the salvation they received by believingin Jesus when Paul proclaimed the gospel to them.

Exegesis of the Gospel, Mt 6:1-6, 16-18 (219)

Terrance Callan

These words of Jesus are taken from the Sermon on theMount (Mt 5—7) and are found only in Mt’s Gospel.The theme of the words is stated in the first sentence.We should not perform righteous deeds so that peoplecan see them. If we do, we will not be rewarded forthem by God but will receive our reward from the peo-ple who see and admire our righteous deeds. This is ahelpful admonition as we begin to engage in prayer,fasting, and almsgiving for Lent. However, it stands insome tension with the ashes we receive today becausethey are a visible sign of our righteous deeds.

Jesus speaks of those who perform righteous deedsso that people can clearly see them as hypocrites: peo-

ple whose inner character does not correspond to theirouter appearance. Jesus presumes that their appear-ance of righteousness does not correspond to realrighteousness on their part. This may be an inevitableconsequence of the public display of righteousness andis another reason such public display will not be re-warded by God: It is not true righteousness.

The very act of putting righteousness on displayprevents it from being real righteousness becausedoing such things for the approval of others means thatthose actions are not done solely to please God.

Acts of real righteousness are performed in secret,known only to God, and their only reward comes fromGod. We must give alms and pray in secret while fast-ing in a way not reflected in our appearance.


Welcome to the season of Lent. You will bare your fore-head to be marked with ashes. This sign tells folks atthe grocery and the gas station that you are Catholicand willing to be seen as such. They may also make amental note that Easter is coming, and they shouldstock up on jelly beans!

But tomorrow, the ashes will have disappeared. Thepublic evidence of your Lenten practice will have beenwashed away. Now begins the “acceptable time” ofwhich Paul spoke to the people of Corinth. And Jesushad much to tell his disciples (that includes us) abouthow to mark the 40-day marathon that stretches outbefore us.

Jesus is quite firm about the qualities of genuinepenance. He clearly describes three practices: charita-ble good deeds, prayer, and fasting. And all of these areto be secret.

Secrecy seems to be key because it reveals our truemotive. Do we want everyone to find ashes on ourforeheads all during Lent? Do we want to impress ourfriends with our resolve? Do we want a gold medal inthe Lenten marathon? The Gospel says that medal, thatadmiration, will be our only reward.

So Jesus instructs his disciples to keep a secret Lent:stealthy kindnesses and sneaky generosity, silentprayer and a fast that you don’t talk about. It’s the Nikechallenge of the New Testament: Just do it!




March 6, 2014

Thursday after Ash Wednesday

Theme: Do you want to follow Jesus?

Exegesis of the First Reading, Dt 30:15-20 (220)

Terrance Callan

In this passage, Moses sums up the Book of Dt, andperhaps especially the curses and blessings found in27:11—28:68. Moses says he has presented Israel with achoice between two ways of living that are diametri-cally opposed to one another. The first is to love God,walk in his ways, and keep his commandments, stat-utes, and decrees. The other way is to adore and serveother gods.

If Israel loves God and obeys God’s command-ments, Moses says they will live and grow numerousin the land they are about to enter. But if they turnaway and do not listen, they will perish and will nothave a long life on the land. The choice Moses offers isthe choice between life and death; Moses urges them tochoose life.

Loving and obeying God leads to life because Godwill bless those who do this. This may mean that Godwill reward obedience. Or it may mean that what Godcommands is intrinsically good for humans; only fol-lowing these commands will lead to good.

The choice between life and death is an easy one, butonly if it is clear what is at stake. The choice betweenobeying and disobeying God may not seem to be achoice between life and death. It may seem to be achoice between slavery and freedom, pain and plea-sure, or some other set of values.

Moses reveals the true nature of the choice. If webelieve what Moses says and keep it in mind as we gothrough our days, we will always be able to choose toobey God.

Exegesis of the Gospel, Lk 9:22-25 (220)Terrance Callan

Lk has adapted these vv from Mk 8:31-36. In bothGospels, this is the first time Jesus predicts his deathand resurrection, and in both it follows Peter’s confes-sion of faith that Jesus is Messiah—with Jesus’ imme-diate command to be silent about this faith.

In Mk, Jesus’ passion prediction is followed by Peterand Jesus rebuking one another (8:32-33). Lk omitsthese rebukes. Immediately after predicting his ownpassion, Jesus speaks about his followers’ need to imi-tate him in dying and rising. Like Jesus, his followers

must take up their cross and lose their lives in order tosave them.

In Mk, Jesus simply says his followers must take uptheir cross, leaving open the possibility that he meansthis literally. In Lk, Jesus speaks of taking up their crossdaily. That clearly does not refer to literal crucifixion,but instead to the acceptance of the suffering thatresults from following Jesus.

Even taking up a metaphorical cross requires losingone’s life. Only those willing to lose their life in thisway will save their life. Those who want to save theirlife and so avoid the suffering that comes from follow-ing Jesus will lose their life. Saving one’s life requiresfollowing Jesus—whatever that may cost. Trying tosave one’s life in any other way results in loss of life.


Listening to Moses as he speaks to the Israelites soundslike an anticipation of the Lenten observance we beganjust yesterday. Moses challenges us to keep God’s com-mandments, to love God and to walk in his ways. Insum, we should obey, honor, and imitate the One wholeads us to the land of promise.

In NT terms, that walk in God’s way is a way of thecross. This is not a path we are to choose once—at atime of crisis, pain or anguish—but a daily, even hourlychoice.

Have you lifted your cross today? Do you knowwhat it is? That is the message of Jesus (and Mosesbefore him) in these sacred readings. Today’s crossmay not seem so heavy, but it needs to be lifted andhonored. Might it be a cross of accepting what comes—even when it’s beyond our control? Might it be a crossof diminished capacity—or difficult expectations?

You can duck for cover. You can bellyache and actthe martyr. Or you can accept today’s cross, open yourarms, and lift it high. Then you have made it a holymoment, a free choice.

Moses had been wandering in the desert 40 yearswhen he challenged his people to “hold fast.” Jesuswas predicting suffering and death when he said,“Take up the cross.” You will know deserts and suffer-ing—perhaps even today. Choose what comes. Make ofthis day a walk in the ways of the Lord, a path thatleads to resurrection.




March 7, 2014

Friday [Perpetua and Felicity]

Theme: Why do we fast—and how?

Exegesis of the First Reading, Is 58:1-9a (221)

Terrance Callan

This is the first half of a passage that accuses Israel ofdoing wrong even though it is trying to seek God. Theproblem is that Israel does not seek God in the rightway. The people properly perform various religiouspractices but do not live in a way consonant with them.Thus, their religious practices do them no good.

The prophet is told to announce to God’s people thatthey are rebelling against God—even though they de-light in drawing near to God. The people ask why Goddoes not see their fasting and humbling themselves.God answers that fasting alone—without an accompa-nying transformation of life—is not what God wants.At the same time the people fast, they drive their labor-ers and quarrel with one another. This is not the fastGod wants.

God then proceeds three times to describe the de-sired fast and to promise a reward for it. The firstdescriptions occurs in vv 6-9a; the other two make uptomorrow’s first reading. According to vv 6-9a, thefasting that God wants is to set free the oppressed, feedthe hungry, shelter the homeless, clothe the naked, andso on.

If the people fast in this way, their “light shall breakforth like the dawn.” When they call, the Lord willanswer them. These are the central religious practicesGod wants from people. Such things are identified inMt 25:35-45 as the basis for the final judgment.

Exegesis of the Gospel, Mt 9:14-15 (221)

Terrance Callan

Mt 9:14-17 is adapted from Mk 2:18-22. The disciples ofJohn the Baptist ask Jesus why his disciples do not fastwhile they and the Pharisees do fast. Jesus asks, “Canthe wedding guests mourn as long as the bridegroomis with them? The days will come when the bride-groom is taken away from them, and then they willfast.”

Jesus understands fasting as an expression ofmourning. He sees the present situation of his disciplesand himself as comparable to a wedding feast—andtherefore, not a time to mourn. If fasting expressesmourning, it is obviously out of place at a joyful wed-ding celebration. Jesus may be thinking that his min-

istry is the inauguration of the kingdom of God, whichis often compared to a wedding feast. His disciples areguests at this wedding.

Jesus himself is apparently the bridegroom, but whois the bride? Probably his followers, the Church, arenot only guests but are also the bride. Jesus looks for-ward to a time when he, the bridegroom, will be takenaway from his disciples.

This seems to anticipate Jesus’ death and resurrec-tion, after which he will not be with his disciples theway he was before. At that time, fasting and mourningwill be appropriate. We now live in that time; therefore,we fast—even though followers of Jesus during hislifetime did not.


For both Is and Jesus, fasting was a much bigger pro-ject than monitoring one’s calorie count. It meant morethan our current Church practice of two fast days inLent for those of us between 18 and 59. The fast de-scribed by Is represents a way of life.

The prophet really mocks us all with his rhetoricalquestion to God, “Why do we afflict ourselves, andyou take no note of it?” We have just entered this pen-itential season, but if we’ve been at all serious, we’reprobably a bit pleased with ourselves. We’ve kept ourresolutions for two whole days, after all!

Our exterior practice may be on the mark, but Is—and Jesus—look deeper than that, urging us to do so aswell. The action verbs of Lent, says Is, are these: re-lease, share, shelter, and clothe. Release your snapjudgments of others, your grudges, your personal hos-tilities. Share what will nourish others, fast from merechitchat and feast on deeper truths and attitudes.Shelter a friend or neighbor by welcoming someoneinto your personal space. Let people in. Clothe yourneighbor with acts of kindness that will warm that per-son, despite the cold outside.

This is your dress rehearsal for the last judgmentwhen Jesus will ask you about just such actions. It willbe too late to put your fast into action then. Today’sEucharist provides the spiritual food you need to putyour fast into action.

For more information about Sts. Perpetua and Felicity, visitsaintoftheday.org.




March 8, 2014

Saturday [John of God]

Theme: Repair, restore, and party on!

Exegesis of the First Reading, Is 58:9b-14 (222)Terrance Callan

Verses 9b-12 of this passage describe the way of lifeGod wants and its reward—in terms very similar tothose used to describe the fast God wants (yesterday’sfirst reading). Both passages list removing oppression,feeding the hungry, and satisfying the afflicted amongthe things God wants. But to this, vv 9b-12 add avoid-ing false accusation and malicious speech. Both pas-sages also speak of the reward for this as light that dis-pels the darkness.

Today’s reading adds several new images. Thosewho live this way will have abundant food even in thedesert; God will renew their strength; they will have anunfailing supply of water; and ancient ruins will berebuilt for their sake. The last item probably refers tothe ruins still left from Babylon’s conquest.

Verses 13-14 of this passage parallel vv 6-9a and 9b-12, but speak of a different kind of divine requirement:observing the Sabbath properly. Verses 13-14 speak ofthe need to refrain from following one’s own interestson the sabbath; the day should be given over com-pletely to God and regarded as a delight.

The reward for this will be taking delight in theLord. It is visualized as riding the heights of the earth.Just as fasting without concern for those in need is notwhat God desires, so is a perfunctory keeping of thesabbath.

Exegesis of the Gospel, Lk 5:27-32 (222)Terrance Callan

Lk has adapted from Mk 2:13-17 this account of the callof the tax collector Levi. According to both versions,when Jesus says to Levi, “Follow me,” Levi does so. Lkadds that Levi left everything, making it explicit thatLevi turned completely away from his previous life inorder to follow Jesus.

In both versions, after calling Levi, Jesus has dinnerwith him, other tax collectors, and sinners. Lkdescribes this dinner as a great banquet attended bymany people. In Mk, the Pharisees ask Jesus’ discipleswhy Jesus eats with tax collectors and sinners. In Lk,the Pharisees ask the disciples why they eat with suchpeople.

The Pharisees presume that those who want to be

upright themselves should not associate with sinners;they take the effects of peer pressure seriously.

In both Mk and Lk, Jesus gives the same answer: Itis the sick, not healthy people, who need a physician.Jesus implies that he and his disciples eat with sinnersbecause he is like a doctor while the sinners are likesick people being treated by him.

Jesus spells this out more explicitly: I have come tocall sinners, not the righteous. In Lk, Jesus adds that heinvites sinners to repentance, making it explicit thatJesus calls them to change.

Jesus is not worried that sinners will have a negativeeffect on him; he associates with them for the sake ofhis positive effect on them.


Neither Is nor Jesus lets us off with a list of “don’ts” orthings to avoid. Just as in the world of sports, defensealone doesn’t win the game. We also need a strongoffense. Is describes this offense as “repairer” and“restorer.” When we have removed the negative, theLord blesses us with the strength to remodel and torejoice—in our own homes and in the neighborhood.

That is the Lord’s vision of the sabbath, one you cantake into account this very Sunday. The day is to be a“delight,” not an obligation. How are we to honor thisday? The prophet says not to seek our own interests, tothink of others before ourselves, perhaps surrender thecouch! Our speech is to be positive and our actionsthoughtful and positive.

So was it the sabbath when Levi celebrated? It couldhave been. Levi’s spiritual defense had been to quit thepast; his offense was to throw a party.

This exuberance horrified the Pharisees, but neitherLevi nor Jesus asked their guests to tone it down. Thetax collector knew perfectly well that his choice hadbeen guided by grace. His joy in Jesus probably led hisformer crowd to consider the message of repentance.

We are challenged today to inspire our friends andfamilies to mount both a spiritual defense and offense.How delightful!

For more information about Spain’s St. John of God, visitsaintoftheday.org.




March 10, 2014

Monday of the 1st Week of Lent

Theme: Would I act differently if . . . ?

Exegesis of the First Reading, Lv 19:1–2, 11–18 (224)John R. Barker, OFM

As part of the covenant relationship, God has madeIsrael into a holy nation (Ex 19:6). Today’s reading istaken from a section of Lv that contains commandsspelling out for Israel what this means.

The section begins with the command to “be holy,for I, the LORD, your God, am holy.” Israel is to be holybecause her God is holy. Israel must faithfully reflectthe character of her divine covenant partner. The verynature of Israel as a people is defined by the characterof her God, and loyalty to the covenant entails strivingto live up to the ideals presented here.

These commands are entirely concerned with whatwe today would call “social justice” matters, and theyare neatly summed up in a phrase familiar to allChristians: “You shall love your neighbor as yourself.”By “loving one’s neighbor as oneself,” Israel remainsloyal to the divine covenant partner.

In OT covenant theology, there is an intrinsic rela-tionship between loyalty to God and loyalty to allmembers of God’s people. The refrain “I am the LORD”punctuates the text, emphasizing that there is an intrin-sic relationship between the recognition of YHWH(“the LORD”) as the sovereign covenant partner ofIsrael and these laws.

Israel cannot remain loyal and obedient to her Godif she ignores or minimizes these commands.

Exegesis of the Gospel, Mt 25:31–46 (224)

John R. Barker, OFM

This scene of the judgment of the nations concludesJesus’ eschatological discourse. Jesus has already in-formed his listeners that before “the end” comes, the“gospel of the kingdom will be preached throughoutthe world” (24:14). Thus, one way to understand thisscene is that “the nations” (which in this case meansevery person on earth) are being judged according totheir response to the proclamation of the kingdom ofGod.

It is only the righteous who will find a home in thekingdom, and this judgment scene articulates howJesus, the eschatological judge, will determine who isrighteous. The criterion by which each is being judgedis entirely ethical—no ethnic, national, or even reli-

gious identities are considered. This Gospel has madeclear the values of the kingdom, and only those whoexhibit them are fit for that kingdom (5:17–48;22:33–40). The twist in the scene is that when one actsor fails to act righteously toward a fellow humanbeing, one is actually acting or failing to act towardChrist himself.

What makes this so important—any Christologicalimplications aside—is that the “hiddenness” of Christallows the true dispositions of “the nations” to come tolight. It is how one acts toward the needy, simply be-cause they are needy, that reveals whether one is right-eous or not—and, therefore, whether or not onebelongs in the kingdom.

Homily SuggestionVickie Griner, OSC

In last November’s The Joy of the Gospel, (EvangeliiGaudium, EG), Pope Francis provides a comprehensiveschema of his vision for our Church. There is some-thing for everyone in the pope’s exhortation. This sea-son of Lent is a wonderful opportunity to glean ourown personal calls to conversion from the pope’s mes-sage.

He calls us to “a renewed encounter with JesusChrist” (EG 3), and today Mt puts Jesus Christ frontand center: “As often as you did it for one of my leastbrothers, you did it to me” (v 40). How would I act dif-ferently if Jesus stood before me?

Pope Francis also talks about the “growing deterio-ration of ethics” (EG 64) in our world and says that“none of us can think we are exempt from concern forthe poor and for social justice” (EG 201). Today, theLord in Lv calls us to act with social justice: “You shalllove your neighbor as yourself” (19:18). How would Iact differently if I were the “neighbor?”

Jesus calls us to always act out of a position of love.How would I act differently in order to act out of love?Pope Francis says that we are all called to be evange-lizers: to preach the Gospel: “In all its activities theparish encourages and trains its members to be evan-gelizers” (EG 28).

To be good evangelizers—to live the gospel valuesset forth in Lv and Mt—perhaps this Lent we can revi-talize the movement that began in a small Christiancommunity in 1989: WWJD? What, in fact, would Jesusdo?




March 11, 2014

Tuesday of the 1st Week of Lent

Theme: A prayer for all peoples.

Exegesis of the First Reading, Is 55:10–11 (225)

John R. Barker, OFM

Today’s reading comes at the end of ch 40–55 of Is,often called Second Is. This section is historically situ-ated near the end of the Babylonian exile and, amongother things, it announces that God’s judgment on thepeople of Judah has come to an end. Israel’s fortunesare now taking a turn toward salvation as God extendshis merciful forgiveness and prepares to bring theexiles back to their homeland.

Second Is begins with this announcement of salva-tion: “The mouth of the LORD has spoken.” Unlike theloyalty of human beings, “the word of our God standsforever” (40:4–8). In other words, God is displayingfidelity to Israel by bringing those sent to Babylon injudgment back from exile. Now Second Is ends byreturning to this theme of God’s word, which isabsolutely effective. In the OT, the “word of God” isoften not so much speech as the will of God in action.

Today’s passage affirms for the exiles that, despitetheir sinfulness and human weakness, God’s activeand powerful will for their salvation remains in forceand is now doing what it is intended to do. The word—the active will of God for the good of Israel—is not andcannot be thwarted.


John R. Barker, OFM

Today Jesus gives his disciples an example of how topray. In the first place, they are not to “babble like thepagans.” Babbling prayer refers to incantatory or for-mulaic prayer that seeks to manipulate the divine intoacting by using the proper words. This was not howJews understood prayer, and it is not how Jesus wantshis disciples to pray.

Jewish (and Christian) prayer does not stem from adesire to manipulate God or to inform God of whatGod does not already know. Rather, it affirms keyaspects of the divine/human relationship. Prayer bothacknowledges human dependence on God and ex-presses trust that God always has our well-being inmind.

The prayer Jesus presents is thus thoroughly Jewishin its outlook and expression. It begins by addressingGod as “our Father.” This simultaneously affirms that

one prays as a member of a people (“our”) to a Godwho, despite being holy and transcendent, is also onintimate, parental terms with us. The prayer then ex-presses a desire that God be venerated and that thefullness of his kingdom may come on earth.

Material and spiritual needs are then acknowledged(bread, forgiveness, strength against temptation toevil). The prayer is thus not a list of demands, butrather a frank, trusting expression of one’s dependent,yet intimate, relationship with God and a desire to seeGod’s will done in all things.

Homily SuggestionAnna Marie Covely, OSC

Recently I watched a YouTube video of Andrea Bocellisinging the Our Father with the Mormon TabernacleChoir. In our Eucharistic celebrations, we often sing thesimple chant melody to the words of this prayer.

Whether in the majestic Mormon Tabernacle or inour simple parish church, the words are powerful intheir directness and simplicity. Sts. Theresa of Avilaand Francis of Assisi wrote paraphrases of this prayer.A quick browse through local bookstores or theInternet will reveal a number of newer books reflectingon this age-old prayer.

In the Gospels, Jesus gave us this prayer in a teach-ing to his disciples about how to pray. We have prayedit so often that possibly we have lost sight of thisprayer’s power and beauty. Millions of people haveprayed these words—Catholic and non-Catholic, saintsand sinners. We can all find consolation and hope inthe words.

The very simplicity of each phrase is a call to workfor the fullness of God’s kingdom, to reach out in for-giveness, to rejoice in the gift of our daily bread—whether it is the bread of the Eucharist or the bread onour dinner table.

This prayer calls us to be mindful of those who arenot as blessed as we are. In our first reading, Is tells usGod’s word rains down on us to achieve the end forwhich it is sent: our sanctification. Maybe for today, wecould say this prayer at a slower pace and rememberall those who prayed it before us.




March 12, 2014

Wednesday of the 1st Week of Lent

Theme: Drama sometimes does good for the soul.

Exegesis of the First Reading, Jon 3:1–10 (226)

John R. Barker, OFM

Nineveh was the capital of the Assyrian Empire, whichdominated the ancient Near East for much of the bibli-cal period, playing a significant role in the OT storyand figuring prominently in many prophetic texts. As-syria was also the power that eventually destroyed thenorthern kingdom of Israel.

Assyria was a ferocious and militarily very efficientempire, and it did not hesitate to flex its muscles tocontrol lesser states such as Judah and Israel. Thesestates would have experienced Assyria as certainlypowerful and often very cruel. Nineveh, as the capitalof this empire, would have been associated with impe-rial arrogance and cruelty. It is thus no surprise thatJonah is reluctant to warn the Ninevites of theirimpending doom. His fear is that they will repent andthat God will respond by withholding judgment. Thisis precisely what happens.

Jonah is actually not sent to preach repentance butonly to announce destruction. Yet the people ofNineveh—even their animals—immediately engage inclassic expressions of guilt and repentance in hopesthat God will turn aside the judgment. And, just asJonah suspected he would, God relents. The Book ofJon is open to any number of interpretations, but onething is clear from this passage: At least on this occa-sion, God responded to the genuine repentance of eventhis most wicked of cities.

Exegesis of the Gospel, Lk 11:29–32 (226)

John R. Barker, OFM

In Lk, Jesus’ use of the term “this generation” oftencharacterizes those who have rejected him or his teach-ing (9:41; 11:51; 17:25). Here again, we have “this evilgeneration” failing to respond properly to Jesus byinsisting on a “sign,” presumably something amazingthat would serve as proof that Jesus was the eschato-logical prophet or Messiah ushering in the kingdom ofGod.

Jesus rebukes such a desire for the miraculous andinsists instead that the only sign that will be given isthe “sign of Jonah.” Jonah’s sign value was as indicatorof the need to repent. In the same way, Jesus is a sign tothis generation of its need to repent. In both cases, the

sign is someone sent by God, whose teaching leads torepentance and reformation.

If the queen of Sheba could recognize God’s wisdomin Solomon, and the Ninevites could discern the callfor repentance in Jonah’s announcement of judgment,how much more should “this generation”? They are,after all, not foreigners but members of the people ofGod, be able to recognize God’s call to repentance inJesus, who as God’s eschatological prophet and Mes-siah, is far greater than Jonah. Looking for a miracu-lous sign blinds “this generation” to recognizing thegreater, more authentic sign of the coming of God’skingdom, which is Jesus himself.

Homily SuggestionVickie Griner, OSC

Do you remember the TV series ER with GeorgeClooney? For me, this weekly drama was my first realTV adrenalin rush. [Homilist may want to select a dif-ferent example.]

I was hooked on the show immediately and foundmyself holding my breath or sitting on the edge of myseat, caught up in the latest emergency. I loved theexcitement of the show (and the adrenaline rush it pro-duced), but when the late-night episode ended, I foundit difficult to go to sleep. Yet, there I’d be next week,tuned into the next episode, and looking for moreaction.

The world today provides many forms of real-life(as well as manufactured/artificial) adrenaline rushes.When alarms go off and we are told a flash flood, tor-nado, hurricane, or earthquake is imminent, our bodiesrespond to these emergencies with an adrenaline surgeso that we can respond immediately to the situation. Inresponse to an imminent danger, adrenaline is good.

Jonah was the alarm bell for the Ninevites when heannounced the imminent destruction of their city. TheNinevites heard the words of Jonah and, knowing theirsins against the Lord, immediately responded with re-pentance to save their souls. Jonah was the alarm bellfor them; Jesus is the alarm bell for us.

Our souls may be in imminent danger. Are we lis-tening to Jesus’ call to turn away from sin and repent?Just as God responded to the Ninevites out of love, so,too, will God respond to our genuine repentance.




March 13, 2014

Thursday of the 1st Week of Lent

Theme: Entrusting our needs to God.

Exegesis of the First Reading, Est C: 12, 14–16,23–25 (227)

John R. Barker, OFM

The Book of Est tells the story of the deliverance of theJewish people from destruction during the period ofPersian rule. The original Hebrew version is notablefor its complete absence of explicit reference to God.The later Greek version, however, has additional sec-tions integrated into the story that do make referenceto God. This Greek version is canonical for Catholics,and today’s reading comes from it.

Esther’s prayer is prompted by the king’s decreeordering the destruction of all of the Jews in thePersian Empire on a single day (3:8-13). Mordecai, theuncle of Esther, who is now married to the king, asksher to intercede. In fear that her petition will bereceived badly by the king, Esther offers this prayer.

Significantly, she invokes God with reference to thepatriarchs, implicitly reminding God of his ancientrelationship with the Jews, founded on the unbreak-able promises of blessing and protection.

She also refers to the ancient stories of God’s deliv-erance of his people, and on the basis of this asks Godto protect and deliver her and her people from this lat-est threat.

As with many prayers in the Bible, the presentrequest reflects a trust that God will act according tocharacteristic divine fidelity and desire to save, ratherthan according to the worthiness or unworthiness ofthe petitioner.


John R. Barker, OFM

Today’s teaching on prayer should be seen as a com-plement to the earlier teaching from Tuesday’s reading(see exegesis). The emphasis there was on trust thatGod knows and cares about our needs. Here theemphasis is on trust that God will meet those needs.

Human confidence in God’s response to our prayersis based on the nature and character of God. If evensinful human beings know how to care for their chil-dren, then how much more caring and responsive will“your heavenly Father” be? This teaching is probablybest taken as affirming the character of God as willingand eager to attend to the needs of his children.

An overly literalistic interpretation sees here aquasi-automatic efficacy to prayer. That conclusionwould be in great tension not only with the over-whelming scriptural affirmation of God’s mystery andsovereignty, but also with human experience.

The concluding statement of the Golden Rule maybe seen as neatly summarizing much of the teaching ofthe Sermon on the Mount. That it also sums up theteaching of Scripture (the law and the prophets) iswell-founded in Jewish tradition.

As such, its placement here emphasizes that Jesus’teachings are likewise deeply rooted in the Jewish tra-dition. He authentically and authoritatively interpretsthat tradition rather than repudiates it.

Homily SuggestionLuisa Bayate, OSC

In Book of Est, Mordecai approaches Esther after re-ceiving the decree from the king that all Jews be killed.She becomes an intercessor—a mediator—between thepeople and the king. Her position involves life ordeath. What if she fails? What if the king doesn’t listen?

We may, at times, be an intercessor on behalf of oth-ers and be worried that God may not listen and re-spond to our prayers. Mt clearly states: “Ask and it willbe given to you; seek and you will find; knock and thedoor will be opened to you” (7:7).

In interceding on another’s behalf, we “do” some-thing; there is movement: ask, seek, knock. As withEsther, we take action, and then we trust that God willrespond—not based on our worthiness but because ofGod’s goodness and fidelity.

Esther’s prayer includes a reminder of God’s gracesalready bestowed in earlier times. Here we have aprayer first of gratitude and then of petition. This re-minder is not for God’s benefit, but rather to remindourselves what God has done for us in the past.

With so many natural disasters, wars, and violencein our world, including family and community con-flicts and challenges, it is easy to become sad and dis-couraged. Just as Esther prayed, “Be mindful of us, OLord. Manifest yourself in the time of our distress andgive me courage. . . ,” we can pray these words for ourneeds and concerns for others today.




March 14, 2014

Friday of the 1st Week of Lent

Theme: Remember or forget.

Exegesis of the First Reading, Ez 18:21–28 (228)John R. Barker, OFM

Today’s passage comes within the context of a prophet-ic rebuttal of accusations by the exiles in Babylon thatGod is not just, that they are being punished for thesins of former generations. In response, God affirmsthat each person is responsible to God for his or herown actions (18:1-20).

In this passage, the prophet develops this idea bystressing that not only are individuals not held ac-countable for the sins of their parents, but they are noteven held accountable at the moment of judgment fortheir past sins—if the people have turned away fromthem.

They are not shackled by the past, but then againthey are also not saved from judgment for their presentevil on account of past virtue. What matters is whatdirection they have turned: toward God in fidelity oraway in infidelity.

A key element of this divine position is God’s desirethat all should turn from evil and avoid judgment: “DoI indeed derive any pleasure from the death of thewicked?” Rather than deriving enjoyment from pun-ishing the wicked—a gross caricature of the inclina-tions of “the God of the OT”—God desires that theyshould turn from their evil ways and live.

If they do that, their past sins will be forgotten, anaffirmation found not only here but throughout theprophetic literature.


John R. Barker, OFM

In today’s reading, Jesus extends and deepens the com-mandment “You shall not kill” to include even express-ing disdain or contempt for others. Like killing, suchattitudes and actions also render a person liable tojudgment, even to condemnation to “fiery Gehenna.”

Rather than take this as a quasi-legal extension ofthe commandment to include a prohibition againstspecific words, this teaching is probably best under-stood as expressing God’s will that human relations becharacterized by respect and lack of hostility.

This teaching, therefore, expresses the values of thekingdom of God. Like much of “the Law,” this com-mandment and Jesus’ interpretation of it expresses a

“value system” or perspective on the world that Jewsand the disciples of Jesus are called to internalize andlive out.

To bring home the weight of this teaching, Jesus of-fers an example to show that the cessation and resolu-tion of hostility takes priority over cultic worship. Inline with the prophets, Jesus emphasizes that culticobservance only means something worthwhile when itis understood and conducted with proper attention tosocial relations.

Through the use of a “this-world” analogy, he fur-ther clarifies that failure to seek reconciliation in thislife may have eschatological repercussions. Such is thevalue that God places on authentic harmony in thehuman sphere.

Homily SuggestionAnna Marie Covely, OSC

Today’s Gospel begins with a surprise statement: Wemust be holier than the scribes and Pharisees. In Jesus’time, the Pharisees were considered to be the “law-abiding ones.” Jesus tells us that we must surpass theselaw-abiding people.

Does this require a more stringent observance oflaws? Jesus emphasizes that it isn’t observance of laws,but rather observance of the law (the law of love) thathe is calling us to live. He even tells us to leave worshipif we remember that someone has something againstus, to be reconciled with that person, and then comeback to worship.

What would happen in our Sunday liturgies ifeveryone observed this literally? Would there be any-one left to celebrate the Eucharist?

Lent is a time of seeking to be more authentic in ourrelationships with God and with others. Amongnations, we see this struggle to forget the grievances ofthe past and to trust in the sincerity of the other.

Ez assures us that God is a good at forgetting. Whenwe turn from sin, he forgets our past sins and failings.On the other hand, he remembers all our presentefforts to turn from sin and do good.

This Lent can be a time for us to learn to forget ourgrievances against each other and to seek reconcilia-tion. We could also learn to give the gift of remem-brance to others: remembering their efforts to changewhile trusting in their sincerity.




March 15, 2014

Saturday of the 1st Week of Lent

Theme: Daily renewal of the covenant.

Exegesis of the First Reading, Dt 26:16–19 (229)John R. Barker, OFM

Dt is one extended speech by Moses to the people ofGod as they prepare to enter the Promised Land afterwandering the wilderness for forty years. A persistentand insistent element of the speech is the exhortation tothe people to be faithful to the covenant establishedbetween God and Israel at Sinai (or Horeb, as Dt callsthe mountain of God). In this passage we see several elements of that story.

The people must carefully observe the obligations ofthe covenant. These obligations express for Israel thedivine will for how she is to relate to her God and howall Israelites are to relate to one another. These obligations should not be considered merely

formal—a legalistic approach to the covenant—butshould be internalized and lived out “with all yourheart and with all your soul.” If the people are faithfulto the covenant, they can be assured that God will do“as he promises,” that God will remain faithful tothem, “a people peculiarly his own,” “a people sacredto the LORD.” They will flourish and God will “raise them high in

praise and renown and glory.” The challenge the Is-raelites will face when they enter the Promised Land isto trust that God will provide all they need, and not tofollow other gods instead of, or in addition to, the Godof the covenant.

Exegesis of the Gospel, Mt 5:43–48 (229)John R. Barker, OFM

Today’s reading has Jesus urging his disciples to “love”their enemies and persecutors. The logic behind thiscommand is that disciples are to relate to others theway their heavenly Father does. Jesus begins by re-minding his listeners “that it was said, ’You shall loveyour neighbor and hate your enemy.’” The explicit command to love one’s neighbor is from

Lv 19:18. The OT contains no explicit command to hateone’s enemy, although there are suggestions here andthere that one should hate those who “hate God” orwho do evil (for example, Ps 139:21–22). In any case, Jesus calls on his followers to love and

pray for all those who might be counted as enemies.The point here is not that those who oppress or injure

are somehow “worthy” of love. This passage is noturging a humanitarian ideal but is emphasizing thathow Jesus’ disciples act should reflect how God acts,regardless of how bad or unjust the enemy may be. In other words, what is to guide the disciples’ ac-

tions is not the behavior of their enemies, but the char-acter of God, who—at least in this world—treats thegood and the bad, the just and the unjust, the same. Itis not up to the disciples, then, to decide who deservestheir love.

Homily SuggestionLuisa Bayate, OSC

In Mt, Jesus calls us to love our enemies and to pray forour persecutors (5:44). We are called not to respond tothe actions of our enemies, but to do this out of love forour God. Recently, I watched a news story about a teenage girl

who played softball and hit a home run. However, asshe reached the first base, she suffered an ACL injury(anterior cruciate ligament) and was unable run thebases and complete the home run. The umpire saidthat none of her teammates could help or she would becalled “out.” Then, an amazing thing happened. Two players on

the opposing team asked the umpire if they could carryher around the bases. The umpire responded with aquestioning look at first, but then declared that itwould not result in an “out.” The two opponents thenpicked up the injured player and carried her to all thebases so she could complete the home run. As Iwatched and listened to the TV interview, I askedmyself, “What urges them to do such a great thing fortheir opponent?” It was love.We are encouraged to renew the covenant to be

good—always to respond with love. When we loving-ly respond as God teaches us to do, we remain his chil-dren and mirror God’s goodness to all. If we find it dif-ficult to pray for someone, we may need to look atwhat intentions we have in our hearts. Is there some-one during this season of Lent whom I have consideredan opponent, a rival, a competitor, or an enemy? What should I do now?




March 17, 2014

Monday [Patrick]

Theme: Forgivenesss received, forgiveness given.

Exegesis of the First Reading, Dn 9:4b-10 (230)Leslie Hoppe, OFM

The text places this prayer of confession on the lips ofDn, whom the book presents as a pious Jew serving inthe court of Darius during the Babylonian exile. Whatoccasions this prayer is Dn’s reflection on the destruc-tion of Jerusalem, which lies in ruins (9:2). Dn’s prayeracknowledges that Jerusalem’s fate was the direct con-sequence of Israel’s failure to live by the moral valuesenshrined in its law.Dn prays in the name of these people, acknowledg-

ing the sins of all, relieving God of any responsibilityfor the tragic fate of Jerusalem (v 7a). This prayer ofconfession is not simply an admission of sin; it is anexpression of confidence in God’s “compassion andforgiveness” (v 9a). The prayer reflects the situation of people who have

no control over their destinies. They find themselveswithout political and economic power. Their lives areshaped by the political and military power of theiroppressors. In such circumstances, they can depend onGod alone. To approach God with integrity, Dn’s audience must

first accept responsibility for what has happened tothem. The situation in which they find themselves isthe consequence of their failure to listen to theprophets sent to them. The prophets taught Israel theimportance of living with integrity. Israel chose toignore them—with terrible consequences.

Exegesis of the Gospel, Lk 6:36-38 (230)Leslie Hoppe, OFM

Jesus asserts that human beings are to be merciful andforgiving, just as God is (v 36). If people forgive eachother, they can expect to receive forgiveness fromGod—forgiveness that knows no bounds (vv 37-38).Jesus’ words about the significance of mutual forgive-ness have as their starting point the action and charac-ter of God. God is forgiving; human beings ought to beforgiving. God’s way of acting ought to shape humaninteraction.Jesus uses a familiar image to illustrate God’s for-

giveness. People had to purchase grain in order tomake the bread that was the staple of their diet. Jesuscompares God to a grain merchant who is extremely

generous to his customers, shaking and pressing downthe grain to give them as much as possible. Such a mer-chant piles on so much grain that their containers can-not hold it all (v 38a).The final statement of v 38 also reflects the process

of purchasing grain. The scales used in such transac-tions were usually those of the purchasers to ensure afair measure. Jesus suggests that God will use our pat-tern of treating others in judging us. If we withholdforgiveness from others, we can expect no forgivenessfrom God. If, however, we are compassionate towardothers, we will always find God to be compassionatetoward us.

Homily SuggestionRoger Lopez, OFM

We are Israel! We rebelliously push and disobedientlypull ourselves away from the loving embrace of God.Our lives, our very self becomes the most importantrelationship in the entire cosmos. We focus only on ourdesires and wants. And when we realize our selfish-ness, with shamed faces we cry aloud to God, hopingfor his compassion and forgiveness. We pray that heoverlooks treachery. As life sails along, relationships are tested in the

squalls and maelstroms of hurt and defiance. We areangry when our children deceptively lie about theirwhereabouts. We feel betrayed if our spouse hides themisfortunes of family investments. We feel abandonedwhen our loved ones fail to take our side in group dis-agreements. We are now the recipient of rebellion. Andwhat do you do in the face of another’s wrongdoing? “Forgive and you will be forgiven.” In the pain and

hurt others give, we must recall our previous disobedi-ence; we need to harken to remember the effects of ourpast rebellion. We have lied; we have hidden; we havefailed. And in our sinfulness, shamefaced we criedaloud, hoping for compassion and forgiveness. Wepray that God overlooks our treachery. And it came! In these times, Christ is pleading with us to suspend

our judgment and to be his compassion and forgive-ness to the other. He wants us to speak the words ofpeace and reconciliation their hearts long to hear.

For more information about St. Patrick of Ireland, visitsaintoftheday.org.




March 18, 2014

Tuesday [Cyril of Jerusalem]

Theme: The power of beauty.

Exegesis of the First Reading, Is 1:10, 16-20 (231)Leslie Hoppe, OFM

The prophet addresses the people of Israel and theirleaders by identifying them with the people of Sodomand Gomorrah. These two towns (Gn 19) becamebywords for the kind of corruption that calls for anextreme form of divine judgment (Gn 18:16—19:29).The obvious implication is that Israel’s behavior isleading it to a similar fate.

The prophet’s words, however, offer Israel a way toescape the kind of judgment that befell Sodom andGomorrah. What God expects is a reordering of theirsociety’s priorities so that those without politicalpower, social standing, or economic resources willhave justice done to them.

The widow and orphan represent those who do notenjoy the protection of Israel’s social and economic sys-tem. In the ancient Near East, responsibility for theirprotection fell upon the king, that is, the political insti-tutions of society. Here the prophet sees the care ofpeople in need as an important responsibility sharedby all levels of ancient Israelite society. The prophetcalls for a reordering of the personal priorities of pros-perous Israelites.

The prophet concludes his exhortation by offeringhis readers a choice. They can change their prioritiesand experience God’s forgiveness, or they can resistchange and experience the destruction of their society.The choice is theirs.


Leslie Hoppe, OFM

Mt’s Gospel underscores the continuity between theteachings of Jesus and the Jewish tradition to which hewas an heir (5:17-19). That explains why this passage—with its unrelenting condemnation of the scribes andPharisees—is so disconcerting.

The key to understanding this text is to see it as theproduct of an internal conflict among Jews. Mostscribes and Pharisees did not accept Jesus’ way of deal-ing with people whom they considered sinners. WhatJesus implies is that the religious leaders do not, in fact,live up to the moral standards that they purport touphold (v 3).

It was difficult for the more conventional religious

leaders of the day to take Jesus seriously (Mt 13:55).But Jesus did not take opposition to his ministry light-ly (Mt 11:20-24). The apparent harshness of Jesus’ criti-cism likely reflects the intensity of religious debates inthe culture of early Judaism.

The value of these words resides in their emphasison the integrity demanded of religious leaders and theimportance of eschewing every form of status-seeking.Jesus underscores the fundamental equality of all be-lievers (v 8).


In 1991, Disney turned a literary masterpiece, Beautyand the Beast, into a very popular movie. The Beast wasashamed of his monstrous form, caused by his unkindselfishness. The Beast pushed everyone away. But Belle(Beauty) saw past his grotesque deformity and reachedout to love his inner soul.

We can relate to the Beast. Insecurity of self-worth,fear of commitment, desire to control, unstable fu-ture—these shape the hideous faces that drive peopleaway. And in this, we feel so alone, so apart, so discon-nected—especially from God. We conceal ourselves inthe castles of anger and bitterness, foreseeing that ourface will never change.

But from within that darkness, the Lord speaks,“Come now, let us set things right!” God sees past thescars and defects, past our sins and fears. God reachesout to love the child he made in his image and likeness.God’s grace lovingly restores the most damaged, trau-matized limb.

The beauty is that God invites us to be his hands, towarm hearts, and to heal wounds. We reach out whenwe offer a listening ear to the random stranger at thecoffee shop. We reach out when we smile to the personbegging at the corner. We reach out in the small deedsdone in love. For it is the beauty of love that can restoreand rejuvenate the most horrific beast.

For more information about St. Cyril of Jerusalem, visitsaintoftheday.org.




March 19, 2014

Wednesday—Joseph, Husband of Mary

Theme: Most unassuming.

Exegesis of the First Reading, 2 Sm 7:4-5a, 10-14a,16 (543)

Leslie Hoppe, OFM

Both NT genealogies of Jesus identify him as a descen-dant of David through Joseph (Mt 1:1, 15; Lk 3:11)though the Gospels do not regard Joseph as the biolog-ical father of Jesus (Mt 1:20; Lk 1:34-35). People addressJesus as the “Son of David” a total of 17 times in theGospels. In Jesus’ day, some Jews believed that God’s final

intervention on their behalf would involve the restora-tion of the Davidic monarchy in some form. It is appro-priate, then, that the Church chooses to read a text thatassumes that it was God who established the Davidicdynasty in Israel.The promise made to David in 2 Sm 7 comes after

David informed his court prophet Nathan of his inten-tion to build a temple in Jerusalem. In the ancient NearEast, temple building was a royal prerogative. Bydeclaring his intention to build a temple, David wasasserting that he was Israel’s legitimate king. The es-tablishment of the Davidic dynasty was God’s ownchoice. The prophet assures David that even thoughhe will not build God a house, God will build him a“house,” that is, a dynasty.The first Christians regarded the promise made to

David in vv 12-14a as fulfilled in Jesus, the “Son ofDavid.” Jesus did, in fact, inaugurate the kingdom ofGod—but in a way that exceeded all expectations.

Exegesis of the Gospel, Mt 1:16, 18-21, 24a (543)

Leslie Hoppe, OFM

While Lk tells the story of Jesus’ birth and infancy fromMary’s perspective, Mt relates that story from the per-spective of Joseph. To do that, Mt paints his portrait ofMary’s husband by using colors taken from the por-trait of another Joseph, whose story is told in Gn 37 and39-50. They both have fathers named Jacob (Gn 37:1-3; Mt

1:16); both had dreams about the future (Gn 37:5-11; Mt1:20; 2:13, 19); both went to Egypt (Gn 37:28; Mt 2:14).Both of them were chaste (Gn 39:11-12; Mt 1:25) anddid not wish to shame others (Gn 45:4-7; Mt 1:19). TheJoseph of Gn became “a father to pharaoh” (45:8) whileMt’s Joseph became known as the father of Jesus (1:16).

This continuity is also evident in the name thatJoseph is to give Mary’s son. The name Jesus is aHellenized form of the Hebrew “Joshua,” a name thatmeans “YHWH helps.” The Joshua of the HebrewScriptures completed the mission of Moses, leading theHebrew slaves to freedom in the land promised to theirancestors. The new Joshua, the son of Mary, will bringto perfection the mission of Moses as he urges his dis-ciples to go beyond the commandments in his Sermonon the Mount (chs 5—7).


Think of the most unassuming person you know,someone who can easy get lost in the crowd or is awallflower at most gatherings. This is St. Joseph, atleast from scriptural accounts. Little is written of himin the infancy narratives and almost nothing after-wards. By textual accounting, he should get lost in thecrowd.

The Church refuses to accept such resignation, see-ing one quality that rings out in his life: righteousness.He embraced the angelic message to receive Mary intohis home; he is considered the patron of people with ahouse to sell or who seek one to buy. He protected theMadonna and child during their flight into Egypt,making him the supporter of travelers. Joseph worked with his hands, earning a living by

the sweat of his brow; this makes him a friend to work-ing people in general. He guarded the Blessed Mother,the “virgin made Church,” to use an expression lovedby St. Francis of Assisi. Joseph is rightly named thepatron of our Universal Church.Joseph didn’t set out to be great venerated saint of

the Christian Church. He came from a small town andworked at a common profession. When the Lord calledhim forth, Joseph responded with a generous “yes.”Wherever we hail from or whatever our labor may

be, it is our righteous living that honors the Lord.Plumbers honor God through their excellent work. Thesmall business owner honors the Lord through caringfor employees. It’s not about great deeds; the smallestparts of living the Christian life single us out to the onewho matters most: God.

For more information about St. Joseph, husband of Mary,visit saintoftheday.org.




March 20, 2014

Thursday of the 2nd Week of Lent

Theme: No excuses.

Exegesis of the First Reading, Jer 17:5-10 (233)Leslie Hoppe, OFM

A familiar biblical motif is “the two ways.” The Bibleassumes that human beings can take one of two paths:wisdom or folly, obedience or disobedience, fidelity orinfidelity. Here the prophet Jer notes that the people ofJudah have a choice. They can trust God, or they cantrust in their potential to solve Judah’s problems.

Jer’s ministry took place as the Judahite state wasfacing collapse because of Babylonian expansionism.Some people believed that a conflict between Egyptand Babylon offered Judah the opportunity to exercisea course independent of the two contending imperialpowers.

Jer, however, believes that attention paid to interna-tional politics obscures the real problem that threatensto undermine the Judahite state: the conflict betweenthe poor and the people of means. The outcome of thatconflict will determine Judah’s future.

If Judah’s leadership will ensure justice for all, thenthe people Judah will have nothing to fear from anyexternal enemy. But Judah’s leaders have chosen totrust in their political machinations. Trusting in theLord’s generous protection, however, will provideeveryone with the security that Judah needs. Trustingin human potential to stave off their country’s collapseis simply folly of the worst kind.

Exegesis of the Gospel, Lk 16:19-31 (233)Leslie Hoppe, OFM

Today’s Gospel is an example of Jesus’ approach to themotif of the “two ways.” The parable contrasts a poorman named Lazarus with an unnamed rich man. Thename Lazarus is a Latinized form of the Hebrew nameEleazar, which means “God helps.”

The choice of the name seems to be a subtle critiqueof the rich man, who offered Lazarus no help. God’shelp came to Lazarus at his death when angels carriedhim to the bosom of Abraham (v 22). The rich man’sfortunes also changed upon his death because he wassent to the netherworld for punishment.

The rich man’s wealth brought with it the opportu-nity to choose to be of help to the beggar who sat at hisdoorstep. The rich man chose to do nothing. Lazarus’only concern was survival; his only companions were

the dogs who licked his sores (v 21b). Death reversedthe fortunes of the two men. Lazarus came to enjoy thecompany of Abraham while the rich man was in aplace of torment.

The parable implies that the Bible (“Moses and theprophets”) envisions a social and economic system inwhich all people have an equitable share of the bless-ings God has given to the world. Those who makethemselves immune to social and economic inequitiesthat keep people poor will inevitably face the samejudgment experienced by the rich man in today’sGospel (vv 27-31).


The loss of one of our human senses can be crippling.Scarlet fever renders someone deaf; age deterioratesone’s taste buds. But losing the gift of sight may com-pletely change a person’s career, relationship, or life-style. Sight may be the most prized of all the sensesbecause it allows us freedom.

There are, however, many people who have eyes butcannot see—or ears but cannot hear. The rich man isone of them. He chose not to see the plight of his neigh-bor. How many times had he stepped over Lazarus toenter his front door? How much food had he thrownaway or overindulged with instead of opening hishand to the poor man? Perhaps the rich man thought,“It is not my problem” or “Lazarus should get a joband pull himself out of poverty.”

God does not detest those with wealth. Many menand women who have become saints were people ofgreat means: Sts. Henry II, a Holy Roman emperor;Louis IX, king of Francis; Elizabeth of Hungary, aqueen; and Mother Katharine Drexel, a philanthropist.These blessed men and women chose to do something;they responded to their baptismal call of loving theirneighbor as their very selves.

Is there a Lazarus in your life? Are there people wechose not to see and simply step over? In the end,Christ will ask, “Why did you not love them as I do?Why did you not love your neighbor?”

That may not be easy to rationalize an excuse.

For more information about Sts. Henry II, Louis IX,Elizabeth of Hungary, and also Katharine Drexel, visitsaintoftheday.org.




March 21, 2014

Friday of the 2nd Week of Lent

Theme: To cut or to grow.

Exegesis of the First Reading, Gn 37:3-4,12-13a,17b-28a (234)

Leslie Hoppe, OFM

The Lectionary presents us with an edited version ofthe beginning of the Joseph story. Although the story asfound in Gn 37 presents Joseph as contributing to theanimosity his brothers felt for him (37:2, 5-11), the edit-ed version presents Joseph as an innocent victim of hisbrothers’ jealousy. Clearly, the Lectionary wishes toportray Joseph as a type of Jesus who faced the ani-mosity from some of his fellow Jews—a hatred thatbecame so intense that it will lead to his death.The Joseph story as a whole (chs 37 and 39-50) is a

remarkable tale of the disintegration of Jacob’s familyand its restoration following Joseph’s reconciliationwith his brothers. At the conclusion of the story, Josephassures his skeptical brothers that his reconciliationwith them is sincere and has not been done only tospare the feelings of their father, Jacob. Joseph believes that God has transformed a tragic

family situation into a process that will lead to keepingpeople, Egyptian and Hebrew, alive in the midst of thelong famine (50:20). At the beginning of the story, however, we read of

sibling rivalry rising to a point that tears apart the fam-ily of Jacob. Jealousy leads to a proposal to kill Josephor to sell him into slavery—thus deceiving a grievingfather, who had to deal with the “death” of his favoritechild. It is not too difficult to see why preachers foundintimations of Jesus’ story here.

Exegesis of the Gospel, Mt 21:33-43, 45-46 (234)

Leslie Hoppe, OFM

Jesus adopts a familiar image in his attempt to call thereligious leadership of his day to accept his messageThe imagery is that of a vineyard first employed by Is(ch 5). The parable casts Jesus as the last of a long lineof prophets. He offers the religious leadership one lastopportunity. They choose not simply to ignore Jesus’summons, but they also hand him over to the Romanson false charges.While Mt makes use of the familiar Isaian metaphor,

he makes a significant change. Is concludes his parableof the vineyard by announcing the destruction of thevineyard (5:5-6). In Mt’s parable, the vineyard remains,

but the vinedressers are replaced because of their fail-ure to welcome the son of the landowner (v 41). Mt shifts the focus from the people’s responsibility

to hear and respond to Jesus’ summons to repentance,emphasizing instead the actions of the religious lead-ers, who fail to recognize the movement of God inIsrael’s life. The implications of Jesus’ story are not lostupon those who opposed his ministry (vv 45-46).The intensity of the opposition to Jesus’ call for

repentance becomes so intense that it will lead to hisdeath, but the stone that was rejected has become thecornerstone (v 42).


Competition can be great way to foster teamwork andinstill discipline. Tournaments push us to hone ourskills and correct deficiencies. A problem arises whencompetition becomes more a sword to cut down ourcompetitors than a tool for self-growth. Unfortunately, this attitude goes well beyond sport-

ing events. When another salesman closes a big dealand gets the glory, and we may bring up with officeadministration how lazy that person is; we cut the indi-vidual down. If everyone compliments our neighbor’scooking at a party, we might object that the meal prob-ably didn’t take that much work. We are cutting thatperson down. When our sister gets an A on her scienceproject and we point out how it was our idea not hers,we are cutting her down.Joseph’s brothers hated him because their father

gave him a special coat (tunic). Israel loved Joseph verymuch. And instead of rejoicing in that great love,instead of supporting and encouraging that love togrow in their brother Joseph, his brothers desired to cuthim down for good, to ensure that he would never riseagain.As Christians, we are called to produce good fruit: to

build and grow the kingdom of God. We don’t focus onthe skills we lack, but rather we rejoice when peoplehave used their God-given talents. We praise our coworkers for their job successes, and

we encourage our neighbors in their accomplishments.We congratulate our brothers and sisters who workhard and who are acknowledged for it. We are called tobe instruments of growth in God’s vineyard.




March 22, 2014

Saturday of the 2nd Week of Lent

Theme: Celebrating mercy.

Exegesis of the First Reading, Mi 7:14-15, 18-20 (235)

Leslie Hoppe, OFM

These vv conclude the Book of Mi. The prophet was thechampion of the Israelite subsistence farmer, who hada very difficult time supporting his family because theprevailing economic policies and practices favoredwealthy landowners. Mi is unremitting in his criticismof those responsible for maintaining an unjust eco-nomic system. Still, the conclusion of the book reflectsan optimism about Israel’s future because it sees God’sforgiveness as ready to afford Israel a fresh start.This prayer asks God to change Israel’s circum-

stances, just as God did when the Hebrews escapedslavery in Egypt and came into a land of agriculturalplenty. Carmel, Bashan, and Gilead (v 14) in the northof Israel are well-watered, fertile areas. The Carmel region provides soil good for crops

while Bashan and Gilead offer nutritious grasses forgrazing animals. For a country with an economy basedon agriculture, such a prayer is most appropriate.The final words of the Book of Mi reflect the belief

that God’s final word to Israel is not judgment butrather mercy and forgiveness. Despite Israel’s infideli-ty, God will always remain faithful to the commitmentthat God has made to Israel.

Exegesis of the Gospel, Lk 15:1-3, 11-32 (235)Leslie Hoppe, OFM

The opposition Jesus experienced from the religiousleadership of his day was based, in part, on Jesus’ lackof official status. Jesus had no rabbinic training andoften did not accept the Pharisaic interpretation of theoral Law. Above all, his habit of seeking out public sin-ners, socializing with them, and then forgiving theirsins in God’s name was most upsetting for more con-ventional religious leaders.The religious establishment considered Jesus’ be-

havior as condoning bad behavior. Jesus explained hisactions as reflecting the concern of God to be recon-ciled with sinners. To illustrate this, Lk has Jesus tellthree stories.Lk shares the first of these, the parable of the lost

sheep (vv 1-3), with Mt (18:12-14). The Lectionaryomits the second, the parable of the lost coin (15:8-10),which is unique to Lk. The third, the parable of the

prodigal son, is perhaps the most well-known of Jesus’parables. It, too, is unique to Lk.In seeking out sinners, Jesus is doing precisely what

God wants him to do. Jesus’ association with sinners iscertainly not an affront to God’s honor. On the con-trary, it clearly reflects a pattern of behavior that is inharmony with God’s character and will. The Lec-tionary employs these stories to encourage believers tohave confidence in God’s mercy and forgiveness.


We may empathize with the older son’s anger at thefather in the parable. After all, he welcomes back theyounger son, the one who selfishly squandered hisinheritance on excessive entertainment. Not only doesthe father welcome him back; he throws an extravagantparty!Is it just that a person can simply say, “I’m sorry”

and squeak back into one’s good graces? The siblingswho have deserted their ailing mother, leaving her inone daughter’s care or the employee who consistentlyask for help in schedule changes and days off—shouldthese people receive a festive welcome? How can theirsinfulness be quickly forgotten. It doesn’t seem fair!If we examine our own lives, are we completely

without fault? Have we always been kind? Have ourharsh words or quick judgment wounded another?How many times have we been selfish with our time,talent, or treasure? And in reflection, at different points in our lives we

are either the son who is prodigal or the faithful one; infact, we are both sons. Our situation changes with eachshameful transgression and with every glorious con-version. And we are blessed to have a heavenly Father who

can handle such fickle children, a father who runs outto meet us and celebrates our act of contrition. God theFather is supremely just and boundless with mercy.




March 24, 2014

Monday of the 3rd Week of Lent

Theme: Losing our temper.

Exegesis of the First Reading, 2 Kgs 5:1-15ab (237)Barbara Leonhard, OSF

The account of Naaman’s cure is a classic healing storyin which the faith of a gentile ultimately outshines thatof a ewish king. The drama is highlighted by the factthat Naaman is a respected military leader. An Israelite slave girl, who could easily have hated

her new master, speaks out of concern for Naaman’shealing. She urges him to go to Elisha, the prophet inSamaria. Naaman presents himself to the king of Israel.His reaction is one of suspicion and fear. He tears hisgarments in dismay, thinking that this is some kind oftrap and that he is expected to cure Naaman directly.The slave girl, now separated from her religious her-itage, clearly has stronger faith than her king does.When Elisha intervenes, Naaman proceeds to his

door, expecting that for someone as successful as he is,the prophet will perform some dramatic gesture or rit-ual of healing.Naaman is furious, offended by merely receiving the

word to wash in the Jordan. After all, the Jordan was amuddy river while the spring waters rushing from themountains of Damascus were at least clear. He stalksaway in anger but is later convinced by his servants todo as he was instructed. After his dramatic healing, he returns to the

prophet, this time in profound gratitude. His expres-sion of faith mirrors that of his slave girl: “Now I knowthat there is no God in all the earth, except in Israel.”

Exegesis of the Gospel, Lk 4:24-30 (237)Barbara Leonhard, OSF

Jesus has just been reading from the Isaian scroll inNazareth’s synagogue. Having dramatically pro-claimed Is’ description of the Spirit acting in him as ahealing and freeing presence, Jesus asserts, “Today thisScripture passage is fulfilled in your hearing.” His listeners’ initial praise and amazement quickly

turn into the skepticism we hear today. Throughoutthis Gospel, Lk speaks to the Church of his day aboutopenness by citing examples of gentiles and outsiderswho were welcomed by Jesus. Lk places this scene atthe beginning of Jesus’ ministry to alert readers to theradical nature of Jesus’ mission. Here Jesus holds upfrom the Hebrew Scriptures two familiar stories of

those “outside the faith” who are blessed and healed“for their faith.” The widow of Zarephath and her son are near death

when Elijah comes to their home, asking for bread andwater during a terrible drought. Trusting in the proph-et’s promise of God’s care, she gives her last food tohim and discovers afterward that her flour and oil arenever depleted (1 Kgs 17:7-16). Naaman, too, comes totrust Elisha’s word although Israel’s king did not thinkto do so.In addition to underscoring Jesus’ openness to out-

siders, this passage also addresses the theme of pro-phetic rejection. Lk sets before us the long history ofpersecution and denunciation of prophetic voices. Ac-cordingly, the scene ends with fury of the people in thesynagogue at Jesus’ words and their expelling himfrom their midst.

Homily SuggestionJeanne Hunt

Can you lose your temper at the drop of a hat? Well,today’s Gospel is a perfect example of people gettingmad about something they hated to hear. In fact, Jesusalmost was killed right then and there. How do you actwhen you hear something you don't want to hear? Doyou take it in, or do you react with anger?Although anger is a spontaneous reaction for most

of us, learning to control our temper allows us to enjoythat moment. Perhaps God is trying to get through tous about something we very much need to learn. God was doing that in today’s Gospel, but people

were not interested in this tough message because itattacked their pride. Change was not in the picture.Does this sound familiar? It’s everyone else’s problem;let them change. Hurling anger on Jesus enabled hisneighbors to escape changing their lives.It is hard to take criticism. We need to take a deep

breath and listen with humility. We may hear exactlythe help we need. Jesus was a nonviolent teacher; heused words to correct, not physical violence. Why do we let words get the best of us? If the words

are false and empty, they will disappear. If they aretrue, they remain, gently nagging us to change. Isn’t itbetter to hear them and take them to heart? Often, Goduses the words of a caring friend or mentor to speak forhim. It is so much better for us to hear him now thanwhen it is too late.




March 25, 2014

Tuesday—Annunciation of the Lord

Theme: Prenatal care.

Exegesis of the First Reading, Is 7:10-14, 8:10 (545)Barbara Leonhard, OSF

Today’s prophetic promise is perhaps best understoodin context. The chapter begins with King Ahaz facing apolitical crisis. Two nations have formed a coalition toattack Jerusalem. Both the king and the people are de-scribed as experiencing great fear. “The heart of theking and the heart of the people trembled, as the treesof the forest tremble in the wind” (7:2). As Ahaz weighshis military options and possible allies in this conflict,Is goes to the king and advises him not to fear but totrust in God’s care. Today’s passage is a second andlater scene in which Ahaz is not inclined to remaintrusting and neutral. The prophet then indicates thatGod will give the king a sign if he simply asks.

Ahaz refuses to ask for a sign, protesting that it isimproper to do so (Dt 6:16). But Is realizes that theking’s refusal is not an expression of his piety, but actu-ally resistance to acting upon God’s word. Yet, a sign isgiven. The promise of a virgin (literally, “a youngwoman”) who would give birth to a child and namehim “Immanuel” (God with us) was intended as areminder that God was with them in this crisis. Thechild, particularly if understood as a Davidic heir, is anassurance of the Davidic line and of a future beyondthe present threatening situation. Later Christian tradi-tion reinterprets the prophecy in light of the role ofJesus, whose life vividly reveals “God with us.”

Exegesis of the Gospel, Lk 1:26-38 (545)Barbara Leonhard, OSF

Today’s first reading and Gospel are full of promise.When Mary is confused about how the angel’s mes-sage can happen, she is told that the elderly and pre-sumably barren Elizabeth has conceived a child. Lkbegins, “In the 6th month,” referring to Elizabeth’spregnancy. For his audience, Lk knits the two scenestogether. The fulfilled promise to Elizabeth now be-comes the sign for Mary. In other words, “You can trustin my word because you can see it wonderfully ful-filled in another person.”

Three adjectives attributed to Mary hold this storytogether. She is favored, greatly troubled, and will beovershadowed. The initial greeting acknowledges andreminds Mary that the Lord is with her. She is favored

or graced. God is already at work in her. Her response(“greatly troubled”) typifies biblical narratives withangelic announcements of a birth. Some translationsuse “utterly confused.” The angel’s next words, “Donot be afraid” (literally, “continue fearing”), recognizeMary’s initial apprehension, but she is reminded a sec-ond time, “You have found favor with God.”

Finally, the angel tells her that she will be “over-shadowed” by the holy Spirit. This expression bothrecalls the cloud of God’s presence in Exodus andanticipates the Spirit’s coming upon the disciples atPentecost. Mary, then, symbolizes the Church in receiv-ing and acting upon the grace of the Spirit.


Isn’t it remarkable? God became a human being. Don’tpanic; we have a nine-month wait until Christmas.This is Gabriel’s defining moment as God’s messenger,revealing to the Virgin Mary a mystery: She is about tobecome a mother—not any mother, but the mother ofGod. Jesus was conceived in Mary’s womb with hergenerous “Yes!” After that moment, did Mary simplygo back to her same old ways? Any woman will tellyou that everything changes with the awareness thatshe harbors a child in her womb.

Today’s expectant mothers are told to stop drinking,take medication, go to childbirth classes, exercise. Shemust do everything in her power to support the healthof her precious unborn child. Once a woman knows ababy is coming, her whole life focus is on the baby’swelfare. Everything she decides to do is influenced bythe presence of this child. Perhaps that is the examplewe should follow as we keep Jesus Christ within oursouls. For the sake of God’s life within us, everythingwe do should enhance his life within us.

Jesus lives in each of us, growing or diminishingthrough our choices. The poison of sin must be re-placed by nurturing God’s life. That means avoidingplaces, people, and things that are harmful to God’slife within us. Wise and loving women put the life oftheir unborn child first. It is a radical change in focus.Today, with the help of God’s mother, we can do thesame. After all, are we not pregnant with Christ?

For more information about the feast of the Annunciation ofthe Lord, visit saintoftheday.org.




March 26, 2014

Wednesday of the 3rd Week of Lent

Theme: God’s law vs. human law.

Exegesis of the First Reading, Dt 4:1, 5-9 (239)Barbara Leonhard, OSF

These vv begin Moses’ final words to the Israelites be-fore they enter the Promised Land. Moses admonishesthem, highlighting the need to remember who they areand all that they learned in the desert. There theybecame a community. They learned the importance ofobedience and of dependence upon God. They learnedfidelity. In the introductory sentence, Moses insists thatlistening is essential. “Hear the statutes and decreeswhich I am teaching you to observe.” Their life togeth-er in a new land depends on it. “Hear . . . that you maylive.”

Moreover, it is not only themselves that Moses con-siders. He understands the law as life-giving. It isessential that they observe the commands that theyhave been given, but is also important that they wit-ness to other nations their way of being and living.Moses says they are to give evidence of their wisdomand intelligence.

Of particular importance are the two areas he under-scores as he imagines the impressions of the Israelitefaith in their new surroundings: “What great nation isthere that has gods so close to it . . . ?” and “What greatnation has statutes and decrees that are as just as thiswhole law . . . ?” It is a poignant scene: Moses appeal-ing to his people to remember and to teach. Teach yourchildren and your children’s children. “Do not forgetthe things which your eyes have seen.”


Barbara Leonhard, OSF

Today’s Gospel is unique to Mt. His predominantlyJewish community was concerned about how Jesusregarded the law of Moses. The Gospels contain manyaccounts of Jesus’ angering particularly the scribes andPharisees for not keeping the law. He healed on thesabbath (Mt 12:9-14); he did not always follow the lawsabout hand washing before meals (Lk 11:38).

But in today’s passage, he speaks of fulfilling thelaw. One of the keys to understanding this seemingparadox is that Jesus holds the law and the prophetstogether. “Do not think that I have come to abolish thelaw or the prophets.” Fulfilling the law, then, meansmore than simply obeying it. It implies that one inter-

prets the law through the lens of the prophets—whichis challenging indeed.

For Jesus, fulfilling the law requires bringing out itsreal meaning, to discover what is at the root of the lawand to follow its intention. The familiar pattern in theseteachings is “You have heard . . . but I say . . . .” Merelyto adhere to the surface meaning is not enough. Jesus isdepicted in this Gospel as criticizing those who believethemselves to be keeping the law yet ignore its impli-cations in life (ch 15).

Mt highlights Jesus’ great respect for the law, but atthe same time urges the reader to see in Jesus a pro-phetic challenger: “Unless your righteousness [justice]surpasses that of the scribes and Pharisees, you will notenter the kingdom of heaven.”


He was called “Good Pope John” and will be canon-ized with John Paul II next month. Pope John XXIII ledthe reform of the Church at Vatican II. There were peo-ple in his time who hoped that he would abolish all thelaws of the Church and erase centuries of tradition.They envisioned doing anything they pleased, includ-ing discarding the old laws and writing new ones.Jesus was probably suspected of the same thing. Thatis why we hear a strong word in today’s Gospel aboutGod’s law and man’s law. Although Jesus speaks abouthaving an open attitude to new ideas, he respected tra-ditional theology and moral codes.

Jesus doesn’t want to abolish the law—only to fulfillit. Jesus said that he did not want even one iota ofGod’s law to be dismissed. Jesus apparently has littlerespect for lawbreakers. So what is he really saying?

Jesus came to change man-made, Jewish laws—notGod's law. Through Pope John XXIII was God trying tosend the same message? Maybe he was asking us tochange some of our man-made, Catholic laws andideas that have become meaningless and, in fact, de-tract from God’s law.

Yet, we need to look carefully at what is God’s lawand never tamper with it. God’s law stands forever.The great task in our time is to have the wisdom toknow the difference and to use Catholic, man-madeideas and laws to reflect the spirit of God's law. Jesuswanted to expose the core, the heart, the spirit of God’slaw, and that is still the Church’s challenge.




March 27, 2014

Thursday of the 3rd Week of Lent

Theme: Spiritual strength.

Exegesis of the First Reading, Jer 7:23-28 (240)


Today’s first reading is part of Jer’s temple termon,delivered at its gate (7:1—8:3). He speaks stronglyagainst the dominant theology of the day, whichthought of Jerusalem as invulnerable because of God’sspecial promises. Rejecting this notion, Jer points totheir failures to live according to God’s commands. Jerrecalls God’s words to the Israelites when they leftEgypt. They should listen to God’s voice and walk inGod’s ways. Jer’s audience would have known the sto-ries of the Israelites’ frequent failure to follow thesecommands. Jer now indicts his contemporaries, pro-claiming: “From the day that your fathers left the landof Egypt even to this day, I have sent you untiringly allmy servants the prophets. Yet they [the Hebrews] havenot obeyed me nor paid heed.”

The people have hard hearts and have turned theirbacks to God. Hardness of heart is a favorite expressionof Jer. It implies a continued lack of receptivity. Later inthis passage, he says the people “stiffened their necks,”similarly expressing an unwillingness to be led.Turning “one’s back” rather than “one’s face” suggestsa refusal to obey. Jer is warned that the people will notlisten to him either. The passage ends with God’slament. Traditional laments included details aboutwhat a person had lost. Here God bemoans the loss ofa faithful people. “This is the nation which does not lis-ten . . . Faithfulness has disappeared.”

Exegesis of the Gospel, Lk 11:14-23 (240)


This exorcism of a mute person elicits three reactions:the crowd’s amazement, judgment by others that Jesus’power is from Beelzebul, and a third group’s requestfor a sign. Even the phrase “to test him” indicates hos-tility. That expression occurs when the devil temptsJesus (4:2). Jesus responds to those who attribute hishealing powers to Satan. He first uses logic. Since exor-cisms were understood as dispelling demons, whatsense does it make to think that Satan would workthrough someone to cast out Satan?

Jesus then throws back a question to his accusersbecause he knew about Jewish miracle workers. “Bywhom do your people drive out demons?” Thirdly,

Jesus claims to drive out demons “by the finger ofGod.” This evokes Ex 8:15, where Aaron proves him-self superior to Pharaoh’s court magicians, who areforced to admit, “This is the finger of God.” Finally, theshort parable of the strong man illustrates the strengthof the Spirit’s power working in Jesus. The parablesuggests that there is indeed a struggle going onbetween the powers of good and evil.

A particularly Lukan touch to the parable is the dis-tribution of spoils following the victory of the strongone. Lk’s Gospel frequently portrays Jesus’ love andcare for the poor. The last saying makes it clear that dis-cipleship calls for decision. A true follower must eithergather with Jesus or be among those who scatter.


Why did you come to Mass today? Out of habit? Inpreparation for your eternity? Whatever your reason,being part of this Mass makes you a stronger person.What you do here (praying, receiving Communion,turning yourself over to Christ) brings a spiritualhealth to your soul like nothing else. We are together,doing a spiritual workout that promises to make usholy and strong in Jesus Christ. This is what disciple-ship means.

In today’s Gospel, Jesus reminds us of the need to bestrong: “When a strong man fully guards his court-yard, his possessions go undisturbed. But when some-one stronger than he comes and overpowers him, sucha one carries off the arms . . . The man who is not withme is against me. The man who does not gather withme scatters.”

You are on God’s team, growing stronger each timeyou come here. The Eucharist, prayer, and the innerstrength of those gathered in Christ’s name fortify youto defend your territory. During Lent, this church[chapel] has a few more folks than usual. We know thatwe need something more to overcome temptation.

This Mass is the best-kept secret in busy lives. Itmakes us strong. You have the power to face tempta-tion and defend yourself because of the fortifying helpof this Eucharist. We must try to keep up our Lentenpractices and not grow weary or slack. We must con-tinue to stay as close to Christ as we can. Jesus invitesus to be with him, not against him—and that is the bestreason for coming to Mass today.




March 28, 2014

Friday of the 3rd Week of Lent

Theme: The heart of the matter.

Exegesis of the First Reading, Hos 14:2-10 (241)


Hos ends with this text urging Israel to return to Godwith “words,” clearly sincere words that express theirdesire for forgiveness. Hos bluntly says, “You have col-lapsed through your guilt” and urges the people topray. In vv 3-4, they admit to God that they haveplaced their trust in the wrong places, all of themempty: in other nations, in possessions, in idols. Theylong to return to God and their newly-awakenedawareness that “in you the orphan finds compassion.”

In vv 5-9, God responds tenderly and with profoundhope. “I will heal their defection; I will love themfreely.” This new hope explodes with agriculturalimagery. God will be like a refreshing morning dew (v6) and like a verdant cypress tree (v 9). Held betweenthese two images are numerous promises of how Israelwill prosper in this rekindled relationship. “He shallstrike root like the Lebanon cedar.” These massive treeswere known to produce timber capable of supportinggreat building projects. Solomon imported cedar fromLebanon for the building of the temple.

Biblically, they are a symbol of strength. “His splen-dor shall be like the olive tree.” These trees were notedfor their longevity and symbolized both prosperity andpeace. The book ends with a final editorial note,reminding the people that these prophetic words havelasting wisdom and that the discerning person willremember to heed them.



In each Synoptic Gospel, Jesus answers the questionabout the greatest commandment, but Mk’s version isthe most positive, with no contention or sense of beingtested. Instead, a scribe (an expert at interpreting theJewish law) engages Jesus conversationally. Rabbisthen discussed the difference between weighty andlighter commandments while trying to summarize thelaw in one command. In the Hebrew Scriptures, too,some writers attempt to express the heart of the law inthis manner. Mi, for example, captures what the lawrequires in one sentence: “Do the right, love goodness,and walk humbly with your God” (6:8).

Jesus responds by quoting Dt 6:4, the first part of the

Shema, the prayer named for the Hebrew word “tohear.” This would not have been an unusual answer, asthe prayer was recited three times a day by Jews andwas contained in the leather phylacteries that piousJewish men wore on the forehead and wrist whilepraying. To love God with one’s heart, soul, mind, andstrength implies a response of one’s whole person. Thesecond commandment about love of one neighbor istaken from Lv 19:18. While the setting in Lv suggeststhat one’s neighbor is a fellow Jew, Jesus’ actions andparables (especially the Good Samaritan one) indicatethat he understood the term more broadly. The scribe ispleased with Jesus’ answer, realizing that love ofneighbor is worth more than burnt offerings and sacri-fices. Jesus commends him for his understanding.


Remember memorizing facts in history class? Youknew the date but not the heart of the story. For me, itwas years later, reading Killer Angels, when I took toheart the drama and courage of July 3, 1863, whenJoshua Lawrence Chamberlain led Getttysburg’s battleof Little Round Top. I realized what courage lookedlike when he shouted, “Forward, at all cost, forward!”

The scribes were in the same boat as they askedJesus, “Which is the first of all the commandments?”They knew the answer, but they needed to learn theheart of its message, which Jesus wanted to take to anew level—not as quiz answers but as living answers.

Jesus wants not so much memorization of catechismanswers as acting on that knowledge. In fact, Jesus’ dis-ciples must be living witnesses to what they know.Living our faith always requires more example thanwords. When we “do what we teach,” it will be a dailygrind of loving—even when it is not easy, inconve-nient, and we don't feel like it. God expects us to lovejust as God does. So, we must try to be lovers whodon’t act with love occasionally. Every choice and sim-plest action must be a response to God’s love.

The good news is that we will not have to go very farto live the greatest commandment and its companion.The person in the pew behind you could use a listen-ing ear; your child or grandchild would love to hearyour story of faith; your shut-in neighbor needs a visit.What God expects is not a disciple who knows all theanswers but rather one who lives all the answers.




March 29, 2014

Saturday of the 3rd Week of Lent

Theme: Living God’s plan of love.

Exegesis of the First Reading, Hos 6:1-6 (242)


Today’s passage begins with what initially sounds likea genuine desire for God; the context show this as su-perficial. Verses 1-3 reflect people who want God’sblessings but resist being changed by the relationship.Their fickle faith sharply contrasts with the faithfullove of God, whose coming is as certain as dawn. Godresponds in vv 3-6. The repeated phrase, “What can Ido with you?” implies divine grief over their clueless-ness about covenant relationships.

Their piety or love is like a morning cloud thatquickly evaporates or the morning dew. Biblically, dewcan be interpreted in two very different ways. In yes-terday’s reading, God was compared to a morningdew. Because dew was vital to vegetation in Israel,where there was little or no rain from April untilOctober, it sometimes symbolized blessing or reinvigo-ration. Elsewhere, dew represents inconsistency. InHos 13:3, it is linked with smoke and chaff blown awayby the wind.

In today’s passage Israel’s love is sadly lacking. Theconcluding v is full of pathos. God’s desire is not formore burnt offerings and empty rituals that have nobearing on their lives. God’s desire is for love and gen-uine knowledge of God. Twice in Mt’s Gospel, Jesusquotes this line from Hos (9:13, 12:7). In each case,there is the same longing for those listening to come todeeper awareness. “Go and learning the meaning ofthe words, ‘I desire mercy, not sacrifice’” (Mt 9:13).

Exegesis of the Gospel, Lk 18:9-14 (242)


This parable is unique to Lk’s Gospel. Jesus presents itnot to a general audience, but very specifically “tothose who were convinced of their own righteousnessand despised everyone else.” The prayer of the Phar-isee consists of listing his accomplishments, both thoseevils he has avoided (greed, dishonesty, adultery) andthe extra practices he has added to his life. He fastsmuch more than the one prescribed day of fast, the Dayof Atonement. He also claims to pay tithes on all hisincome. The law only required tithes on seed, grain,wine, oil, and firstborn animals of one’s flock (Dt 14:25-27). Some Pharisees in Jesus’ time voluntarily assumed

more rigid practices. The man congratulates himselfthat he is “not like the rest of humanity.”

In contrast to the Pharisee’s decidedly self-centeredprayer, the prayer of the tax collector is a cry for mercy,an acknowledgement of his great need for God. Hestands at a distance because he is well aware that he isdespised by Pharisees. Tax collectors were assumed tobe dishonest sinners. His posture suggests his recogni-tion of his need for God’s help. He beats his breast insorrow and cries out for mercy. His prayer literallymeans “make atonement for me.”

His honest reliance upon divine mercy differs great-ly from the Pharisee’s self-assurance. The conclusion ofthe parable would have been shocking to Jesus’ origi-nal audience. After all, the tax collector has done noth-ing to make retribution, yet he is declared justified. Thepoint is that God is the one who justifies him. His gen-uine humility is rewarded.


Every morning we wake up swearing that this day is anew beginning. We are going to mend our ways, keepto our diet, be nice to our annoying neighbor, and soon. Within a few hours, it is as though we never hadsuch good intentions. We completely lose our resolve;it’s back to business as usual. By the time we lay ourheads on the pillow and say good night to God, we arefull of regret and guilt for another day of failure.

We can relate to the people God is talking to intoday’s first reading: “What can I do with you,Ephraim? What can I do with you, Judah? Your piety islike a morning cloud, like the dew that passes away.”

Human nature hasn’t changed much since Hoslived. We are still missing the mark of good intentions.Like clouds that drift away or dew that evaporates, thebest morning resolution leaves our minds as we dealwith traffic, work, family, and all the other hurdles ofdaily living.

So what can we do to break this cycle? Perhaps wesimply need to stop fantasizing a perfect life and behonest with ourselves. Rather than overestimate allthose “should’s, would’s, and ought to’s,” we mighttry doing the next loving thing that pops up as we turnour game plan over to God. By nightfall we may bepleasantly surprised by all the good and loving thingsthat we did for God on the spur of the moment.

Exegesis of the First Reading,

Documents

Transcript of Exegesis of the First Reading,