In the Gospel of Matthew, Jesus’ public teaching closes with three parables about the Last
Judgement, and we will be reading them from now until Advent. It would probably be a
good thing to think about the Last Day on a regular basis given that is where we are all
headed, and this is the most pivotal day of our existence. If we have a good day on that
day, none of our bad days will matter. If it is a bad day, none of our good days will
matter. Reading through the New Testament leaves me with a strong sense that we can’t
take this day for granted; we are not called to live in fear, but neither can we be complacent
(see, for example, Matthew 7: 13-14, 21-23; I Corinthians 9:27).
Our Gospel today speaks of bridesmaids who are phronimos (wise /shrew /prudent /clever/
cunning/crafty) and bring extra oil for their oil lamps. This echoes Jesus’ teaching that a
man who is phronimos will build his house on rock rather than sand (Matthew 7:24-27) in
the Sermon on the Mount. Both speak of the importance of enduring. It is one thing to start
out with enthusiasm. It is quite another to continue through obstacles, persecutions,
disappointments, failures, and all the things that come with being a disciple. In Matthew
chapter 10, Jesus warns that there will be persecution, sometimes from the people closest to
us, but the one who “holds out to the end will be saved (Matt. 10:22).”
Last Friday we did the Gospel reading about the dishonest steward (Luke 16:1-13).” He
finagled himself a severance package by using (misusing?) his power as steward. Jesus said
that the master commended him for being phronimos, and said, “For the children of this
world are more phronimos in dealing with their own generation than the children of light
(see Luke: 16:8).” As we read on, we see Him calling us to use our resources well for the
sake of the Kingdom, knowing that we will not always have the chance to do so.
There are countless stories of people who have left the practice of the faith because they
were mad at the Pope, the bishop, the pastor, other parishioners, etc. Others left the practice
of the faith because they did not believe Church teaching, or someone had sat down with
them and showed them some Bible verses that convinced them that the teaching of the
Church was wrong. I would suggest that in each of these cases, they did not have enough oil
for their lamps; they did not build their houses on a firm enough foundation. We were
warned there would be challenges of all kinds, coming from the world or the faith
community, and we are called to navigate these treacherous waters.
In Matthew chapter 10, Jesus sends the disciples forth and tells them not to bring “gold or
silver, or copper for your belts; no sack for the journey, or a second tunic, or sandals, or
walking stick (see Matt 10:9-10).” Extra oil for our lamps, then, would not necessarily
mean material supplies. “Behold, I am sending you like sheep in the midst of wolves; so be
phronimos as serpents and simple as doves (Matthew 10:16).”
Lately, many have expressed frustration about things that are happening in the Church and
things that are happening in the government. Some are tempted to despair or panic. It
would suggest reflecting on these texts, as well as the whole of Matthew 10 and then Luke
14:25-33. These suggest we were warned from the beginning that our journey as disciples
could entail all sorts of trials (all sorts!). That does not make it easy, but it does tell us that
this is part of what it means to be Christian, and our faithfulness now is more important
than anything that happens around us.
Dear Folks,We have all been told that life is not fair. This phrase has been used in various ways. Some say it to say they don’t care that your rights and your dignity are getting violated. It can alsobe an acceptance of the complexity of life. There are many factors that affect our lives that we did not choose, and it seems that sometimes we get handed the dirty end of the stick. Other people seem to have it easier, and we see people giving them slack like they don’t seem to give us. Ever had that feeling?Our Gospel today (Matthew 20:1-16a) deals with the issue of envy, and people who seem to be handed a better deal. This is a common problem in life, and in the early Christian community there was the issue of pagans who became Christian. Some of the Jewish Christians were perhaps thinking, “We have been doing the hard work of trying to follow God’s commandments for generations while these people have been worshipping false gods and practicing drunken, perverted debauchery all this time, and now in the Church they are equal to us? What gives?” You know how we human beings get. St. Paul was dealing with that question in Romans, and he said, “But who indeed are you, ahuman being to talk back to God? Will what is made say to its maker, ‘Why have you created me so?’ Or does not the potter have a right over the clay, to make out of the samelump one vessel for a noble purpose and another for an ignoble one (Romans 9:20-21)?” St. Paul is remembering the text “Yet, Lord, you are our father; we are the clay and you ourpotter: we are all the work of your hand (Isaiah 64:7).”
But how we perceive things doesn’t give the whole picture. I think life is like running an obstacle course with a backpack. We can feel how heavy our own backpack is, but we don’tknow how heavy everyone else’s is. We can perhaps make an educated guess by how they look, but we might be horribly wrong. At the end of the course we get to see how heavyeveryone’s backpack is, and there could be some surprises. We might find out that some people we thought weren’t trying very hard were actually carrying a much heavier load, andwere actually working harder than we were, even though they did not get as far as fast. Perhaps some people we envied for their situation were carrying a much heavier load thanwe thought. We might have thought that ours was one of the heaviest but find out that many had heavier. On the other hand, we might find that ours was heavier than a great manypeople’s, and we accomplished greater things than we thought.We know that sometimes it is a journey to accept that, and that can mean asking the very questions of God why He is doing what seems so wrong. Intellectually, we know He isright (always), but parts of our minds have not yet accepted that. We turn to the great school of prayer, the Psalms. We see “I will say to God, my rock: ‘Why do you forget me? Why must I go about mourning with the enemy oppressing me?’(Psalm 42:10).”Of course, the journey is to go from there to recognizing and rejoicing in God’s wisdom andprovidence. I suggest a meditation on Psalm 73 to follow that journey.The goal is to move more and more to embrace the situation we are given, and from here to do what we can to make things better, to be as faithful to God’s call as possible. The morewe are focused on that, the less and less we will worry about how our situation compares with others’ situations. That will save us time and energy. Growing in faith means realizing more and more that God knows what He is doing.Blessings,Fr. Jim
The Gospel for this Sunday (Matt 15:21-28) is one of the most uncomfortable readings in the Bible. This is not how we like to think about Jesus. It almost (almost?) looks like He is being mean to a woman who is desperate. If I didn’t know this story was in the Gospels, and someone told me Jesus had done this, I’m sure I would have said no, it is not possible.
And yet, here it is.
I haven’t gotten completely comfortable with it (and maybe that’s not the goal), but I do have some thoughts. I think it is helpful to see the larger context of the Gospel first being offered to the Israelites (Jews), and then to Gentile (non-Jews, in this case Greeks/Hellenists). One of the themes in the Gospels is those who should be the most open were closed tight, and some of the Gentiles were very open (like the story of the centurion’s servant Mat 8:5-:13). This lead to some tension in the early Church (see Acts 6:1 and Romans 10 and 11). Romans goes into detail about how they fit in, and neither side should be looking down on the other. The parable of the workers in the vineyard (Matthew 20: 1-16) talks about those who came late being made equal to those who have been serving since the beginning, and I suggest this is about the relationship between Jews and Greeks.
Let’s look at the larger narrative. Matthew 13: 54-58 shows Jesus being rejected by His home town of Nazareth. Chapter 14 we meet Herod (son of the guy who caused so much trouble in chapter 2, a story that echoed Pharaoh’s slaughter of the innocent in Exodus 1. The death of John the Baptist foreshadows the death of Jesus, the new Passover Lamb. Jesus feeds the 5000 in Jewish territory, and there are 12 baskets of fragments gathered, a symbol of the gathering of the 12 tribes of Israel. (Echo of the Passover and foreshadowing of the Last Supper). Then Jesus walks on water (doing Moses and the Red Sea one better). Then, we see the Scribes and Pharisees who insist on doing things their way rather than God’s way. Notice this section starts and ends with those who should be the most open are the most closed.
Jesus goes to Gentile territory. Now we meet the Canaanite woman and she demonstrates her faith. Those who demand things their way don’t do well. Those who recognize they are not entitled to anything do very well.
Jesus now feeds 4000 in Gentile territory, and there are seven baskets left over. This reflects the gathering of the seven Gentile nations: Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (Deuteronomy 7:1).
Chapter 16 shows the Pharisees demanding a sign (once again, they want things done their way. They don’t get it. Jesus tells the disciples to beware of the leaven of the Pharisees and Sadducees, which is their teaching (See also Mark 8:14-21 ad Luke 12:1)). Leaven as a sign of sinfulness is also in 1 Corinthians 5:6-8, and he says, “Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened, for our Pascal Lamb, Christ, has been sacrificed (v. 7).” In Jewish practice, there is a ritual for clearing all the leaven out of the house in preparation for Passover.
This brings me to John. In the Gospel of John we see three Passover times (2:13; 6:4; and 13:1). In the first there is the cleaning of the temple and miraculous wine. In the second there is miraculous bread and walking on water. In the third Jesus becomes the Passover Lamb. To fit this pattern, it suggests that the cleaning of the temple reflects the clearing out of the old leaven.
Perhaps Jesus testing the Canaanite woman was clearing out of spiritual leaven to draw her into the Pascal mystery. I don’t know if this makes sense, but I hope you enjoyed the ride.
Blessings, Fr. Jim
This is a call “Into the Breach.”
This is a call to all Catholic men. Our families need you. Our Church needs you. Our country needs you. This is a call to accept and exercise our manhood in the fullest and best sense. This is a call to the rising up of men for all that is dear to us, for this is a time of crisis.
The phrase “into the breach” is from Shakespeare, but first I want to mention a very important man who “stood in the breach” and saved a nation.
“They forgot the God who was their savior, who had done such great things in Egypt, such wonders in the land of Ham, such awesome deeds at the Red Sea. For this he said he would destroy them, but Moses, the man he had chosen, stood in the breach before him, to turn back his anger from destruction (Psalm 106:21-23).” See Exodus 32:11-14
And now, Shakespeare:
“King Henry: Once more unto the breach, dear friends, once more; Or close the wall up with our English dead. In peace there’s nothing so becomes a man as modest stillness and humility; but when the blast of war blows in our ears, then imitate the action of the tiger; stiffen the sinews, summon up the blood…” Henry the Fifth Act 3, scene 1.
This is a call to battle, and we are being called to battle, but we must understand we are not now talking about guns or bombs.
“For, although we are in the flesh, we do not battle according to the flesh, for the weapons of our battle are not of flesh bet are enormously powerful, capable of destroying fortresses. We destroy arguments and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ… (2Corinthian 10:3-6).”
“Finally, draw your strength from the Lord and from his mighty power. Put on the armor of God so that you may be able to stand firm against the tactics of the devil. For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens. Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything to hold your ground. So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, and your feet shod in readiness for the gospel of peace. In all circumstances, hold faith as a shield, to quench all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God (Ephesians 6:10-17).”
These are calls to battle, but not with physical weapons. There might be times we would have to use physical force to defend against unjust aggressors, but that is not how the big battle will be won. These short videos are about what it means to be a Catholic man, the kind of man that our loved ones need to go into the breach.
I challenge you to watch these, think about them. Think of one new thought they made you think. If you can, think of one new action they inspire you to do. Now share that with five other men?
Will you accept that challenge?