Sept.14 2 reflections

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Scripture: Lectionary # 445: I Timothy 3:14-16. Psalm 111:1-2.3-4.5-6. Luke 7:31-35:

Our Gospel passage makes sense by relating it to the preceding verse in Luke 7:29 which is translated by Monsignor Knox in this way: “It was the common folk who listened to him, and the publicans, that had given God his due by receiving John’s baptism, whereas the Pharisees and the lawyers, by refusing it, had frustrated God’s plan for them.”

Jesus’ teaching follows that statement of Luke and he uses clever and creative images to make known his point of instructing his listeners. The object of the teaching is to help the listeners to convert and turn to God with all their heart and soul. But the leaders and teachers of God’s law are not open to reform or conversion. Jesus then gives us one of the most fascinating images of his wisdom when he tells us that we who do not listen to John the Baptist’s message or to his are like nasty children who play games with other children and change the rules of the game to thwart the joy of playing. They taunt them, trick them and make sport of them in order to avoid really playing together with the other children. They behave like brats not like happy children.

Then Jesus gets to the point, the rulers and leaders make fun of John the Baptist and say he is a madman and a crazy ascetic; Jesus, on the other hand, is a drunkard and a friend of sinners—especially the tax-collectors, prostitutes, and gentiles. Jesus goes to too many parties! John is out of his mind and eats locusts and wild honey. Compared to the brats in Jesus picturesque wisdom image they always want it to go their way and they can change the rules of the game. They are the foolish children while the ones they make sport of are the true children of wisdom who listen to what God is telling them in the person of Jesus and his teaching. The wise children listen to Jesus and do conform to what God plans for the game of life for them. Other passages of Scripture help us to get the point on this very compelling teaching of Jesus (see Luke 21:15; Acts 6:3,10, and Proverbs chapters one through eight.

The Holy Spirit is the source for Jesus’ wisdom and those who listen to Jesus are the children of God, that is , children of wisdom. They listen and learn both to God’s prophets, to John the Baptist and to Jesus. Through their turning to Jesus and abiding within the game that he presents they are happy and free as wisdom children. In the end, Wisdom vindicates all who are her children. Amen.

Sept. 14: Feast of the Triumph of the Cross

Scripture: Lectionary # 638: Numbers 21:4-9, Psalm 78:1-2, 34-35, 36-37.38. Philippians 2:6-11, John 3:13-17:

Only in John’s Gospel is the Cross presented as a lifting up of Jesus toward the heavens in a victorious and glorious way. The Incarnation gave us Jesus who was sent in love from the Father and now he returns through his death on the Cross. This is often seen in the Crucifixion paintings and Crosses created by artists and sculptors. Jesus is “lifted up on high” in order to conquer evil and reveal to all humankind the saving action of Jesus as priest, king, and prophet. Jesus the crucified is victim yet like the lamb of the Apocalypse the victory is his.

Our passage echoes the scene of our first reading where Moses lifts up the bronze serpent in the desert and those who gaze upon the figure are cured! Both Moses and Jesus are involved in a paradoxical event that is saving. The readings complement each other and help us to understand what John is presenting to us in the dialogue with Nicodemus who would relate well to the image from Numbers. John would then gather us under the Cross to witness the victorious lamb of God despite the horrific suffering of the disciple and the mother of Jesus below the Cross. The paradox was already presented to us in the second part of the Prologue of John 1: 14-17.

We need this theology of the Cross to complete the more somber message of Jesus’ death and defeat as presented in Mark or the forgiving and healing Savior in Luke or even the revered teacher of the beatitudes in Matthew who now dies upon the Cross. In all of the Gospels the reality of the death of Jesus is present but it is the theologian of the Evangelists who presents it as the victory of the Christ.

The Synoptic Passion Narratives were heralded by three fold predictions about the Passion, Death, and Resurrection of Jesus, but it John alone who on three occasions refers to these mysteries of Jesus as his “being lifted up.” (John 3:14; 8:28; 12:32).

Paul gives us one of the earliest hymns that captures the victory of Jesus though it also presents the sufferings and death of the Lord in his humble status as a servant (doulos) of God. God exalts him so that at the Name of Jesus every knee must bend. This hymn is close to the theological dimension of John when it comes to the death of Jesus on the Cross and his exaltation in the heavens. “Each strophe of the hymn presents a different stage in the mystery of Christ. Verse 6 is the Divine Reality. 7. The ‘emptying’ (Kenosis) of the Incarnation. 8.The final humiliation of the cross. 10 The exaltation. 11. The worship of all creation. 12. The confession of Jesus Christ as Lord.” (John J. Greehy, Philippians, The New Catholic Commentary on Scripture, page1194).

Our reflection can center on the Gospel Acclamation: “We adore you, O Christ, and we praise you, because by your cross you have redeemed the world.” Amen. Alleluia.