Two scripture scholars have an interesting insight into the final verse of today's Gospel.
Barbara Reid, "The final verse of today's Gospel asserts not that faithful servants are "unprofitable" (NAB), "WORTHLESS" (NRSV) or "useless (NJB), As some translations render the Greek archreioi. Rather, the words mean literally that they are "without need"." Proclaiming the empowering vision of God's reign and rendering faithful service to bring it about satisfies every want and need of disciples."
JOhn Kilgallen, S.J. "This cannot be the correct translation, for the servant in the parable works for his master all day; this servant cannot be called 'useless' or 'unprofitable'. Better is it to say that the servant should say that he has no claim on the master, that he has no right to expect anything but what a servant should receive."
Sunday, October 3, 2010
Saturday, September 25, 2010
Rich Man and Lazarus
26 C
Do you wish you were a Rich Person?
Introduction: This is the third Sunday in a row that we have heard a parable in Luke’s Gospel. From the parable of the Loving Father we learn that God is like this loving Father. From the parable of the wise steward we learn that we are to imitate him. We should be prudent and take energetic initiative. From today’s Parable of the rich man and Lazarus we learn that we should not imitate the rich man.
1. RICH AND POOR IN THIS LIFE. (vs. 19-21)
Rich Man Poor Man
Inside “thrown down” at the gate
Clothed in purple covered with sores
Fine linen
Feasted sumptuously so hungry desired to eat
Every day crumbs (like a dog)
(used a kind of Pita bread as a (hunger for discarded Pita bread
napkin, discarded on floor) for sustenance)
Lazarus is licked by the dogs.
2. DEATH OF EACH PROTAGONIST AND THE REVERSAL OF FATES IN THE AFTERLIFE. (vs. 22-26)
died died
was buried (no burial spoken of)
Was carried by angels to
Abraham’s bosom.
Hades From the abode of the dead Abraham and Lazarus at
his side
netherworld
Torment
Now sees “he raised his eyes and saw Abraham afar off, and Lazarus resting in his bosom.”
Rich man attempts to get help from Abraham through the sending of Lazarus (treats Lazarus as a servant). “Send Lazarus …” Reversal of fortunes from beginning of story: “…to cool my tongue…(tongue that had savored sumptuous food daily now longs for a drop of water) .
for I am suffering torment in these flames” (dressed in flashy clothes, now clothed in burning flames).
ABRAHAM SPEAKS:
“you received what was good” “…while Lazarus …received
what was bad;
but now he is comforted
here,
whereas you are tormented.”
GREAT ABYSS
Rich man never got across the great abyss between himself and Lazarus at his door.
3. DIALOGUE BETWEEN RICH MAN AND ABRAHAM OVER FATE
OF THOSE STILL ALIVE. (vs. 27-31) Yawning gap between the rich man and Lazarus is sealed by the wealthy man’s inability to see Lazarus as his brother. He turns his attention to his five rich brothers, and wants Lazarus to serve him as his messenger and warn them. The final verse underscores that the rich man is irrevocably blind to the poor man, his brother. Moses and the prophets repeatedly admonish care for the poor. And Lazarus sits at every gate. If one will not heed the Torah and put it into practice when given repeated opportunities, not even an apparition from the dead Lazarus will melt the hardened heart. Right to the end of the parable the rich man continues to bargain with Abraham and to claim a privileged position. What is necessary he cannot do: he must relinquish his status and power and privilege so as to claim Lazarus as his brother. Luke presents the ideal with regard to possessions: all having what they need when possessions are shared. Abraham who figures prominently in this parable was a rich man. But he is remembered as blessed for his generous hospitality. The Gospel parable shows how riches can blind a person not only to the needs of those at their gate, but to the fact that all people are brothers and sisters of the same parent God.
Thursday, August 26, 2010
Humility
22nd C
Mr. Busby and humility.
As Luke does very often he uses a meal setting to share with us some teaching of Jesus. Jesus gives some advice for the guests and for the hosts. We are invited today to the Eucharistic banquet. But the invitation for us is also accompanied by a challenge. Today the name of the challenge is humility.
When you hear the word “humility”, what do you think of? Humility is not a very popular virtue. The musical Godspel says: “It isn’t the earth that the meek inherit, it’s the dirt.” Today we heard Jesus say, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Jesus also said, “Learn of me for I am gentle and humble of heart.” Mt. 11:29 Let us then together consider humility.
To meet a truly humble person is in my experience rare. Some years ago while visiting in a nursing home I met a truly humble man. He said to me after some conversation, “I only have half sense. I have wisdom and knowledge but I don’t have any education.” The sister that was visiting with me, and I talked about that later. We both agreed that we had the education but wished we had more of his wisdom and knowledge. We know many people with a great deal of education but wondered whether any of them would say they only have half sense. The humble person gives a true estimate of self. How difficult it is to have a true estimate of self. We always seem to err either thinking too much of ourselves or not enough of ourselves.
There are many ways in which we exalt ourselves by thinking too much of ourselves: boasting (“I could have gotten you a much better deal, price, etc.”) exaggerating, impatience, rigidity, compulsive talking, taking scandal at others, gossiping about other people (“I can’t stand so and so…”)
But humility has also gotten a bad name by people who don’t think enough of themselves. Humility is not: an inferiority complex, feeling sorry for myself, the attitude, “Oh I could never do that…” Humility is not fear.
True humility is spoken of in a different section of Sirach than we read in the first reading, Sirach 10:27 “ My son with humility have self esteem, prize yourself as you deserve.” (Spanish: “ Hijo mio, apreciate moderadamente y estimate en lo que vales.”) Humility means (as the first reading said) “what is too sublime for you, seek not, into things beyond your strength search not.” We all must come to terms with our limitations, age, health, background, ability. Humility means being an attentive listener. Someone has remarked, “God gave us two ears and one mouth to teach us something.” Humility allows us to admit our mistakes, to forgive ourselves, others, God. True humility I believe will be accompanied with a sense of humor.
Jesus said, “learn of me for I am gentle and humble of heart.” When we look at Jesus we see the strength of humility. Jesus could wash the feet of his apostles. This takes humility but also strength. Jesus could eat and drink with sinners and outcasts. He could be criticized for doing this and yet continue doing it. In the Garden of Gethsemane Jesus could greet Judas as friend. Jesus loved Peter even after Peter denied him. Jesus could say from the cross, “Father forgive them for they know not what they are doing.”
Humility for Jesus was not purely passive (receiving from others). It was an active virtue. Jesus not only spoke about service, he served. Jesus not only talked about inviting the beggars, crippled, lame and the blind. He ate with beggars, he healed the crippled and lame and blind.
There is a double challenge in Jesus’ words to the host. By inviting the poor, the crippled, the lame and the blind there is no hope of these people repaying in kind. Secondly by inviting these people and associating with them, the host risks losing his own social standing.
So how do we become humble? I believe that the root of humility is the absence of self concern. It is the peace of knowing oneself accepted by God as one is and abandoning oneself to his love. We are made to the image and likeness of God. There is goodness and a spark of creation in all of us. We tend to make God into our image: accepting only when good, loving those who love us. God accepts us as we are (unfinished). We have to remind ourselves, “Be patient with me, God isn’t finished with me yet.” God loves us when we are bad and when we are good. God loves us not for what we do but because we are.
Mr. Busby and humility.
As Luke does very often he uses a meal setting to share with us some teaching of Jesus. Jesus gives some advice for the guests and for the hosts. We are invited today to the Eucharistic banquet. But the invitation for us is also accompanied by a challenge. Today the name of the challenge is humility.
When you hear the word “humility”, what do you think of? Humility is not a very popular virtue. The musical Godspel says: “It isn’t the earth that the meek inherit, it’s the dirt.” Today we heard Jesus say, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Jesus also said, “Learn of me for I am gentle and humble of heart.” Mt. 11:29 Let us then together consider humility.
To meet a truly humble person is in my experience rare. Some years ago while visiting in a nursing home I met a truly humble man. He said to me after some conversation, “I only have half sense. I have wisdom and knowledge but I don’t have any education.” The sister that was visiting with me, and I talked about that later. We both agreed that we had the education but wished we had more of his wisdom and knowledge. We know many people with a great deal of education but wondered whether any of them would say they only have half sense. The humble person gives a true estimate of self. How difficult it is to have a true estimate of self. We always seem to err either thinking too much of ourselves or not enough of ourselves.
There are many ways in which we exalt ourselves by thinking too much of ourselves: boasting (“I could have gotten you a much better deal, price, etc.”) exaggerating, impatience, rigidity, compulsive talking, taking scandal at others, gossiping about other people (“I can’t stand so and so…”)
But humility has also gotten a bad name by people who don’t think enough of themselves. Humility is not: an inferiority complex, feeling sorry for myself, the attitude, “Oh I could never do that…” Humility is not fear.
True humility is spoken of in a different section of Sirach than we read in the first reading, Sirach 10:27 “ My son with humility have self esteem, prize yourself as you deserve.” (Spanish: “ Hijo mio, apreciate moderadamente y estimate en lo que vales.”) Humility means (as the first reading said) “what is too sublime for you, seek not, into things beyond your strength search not.” We all must come to terms with our limitations, age, health, background, ability. Humility means being an attentive listener. Someone has remarked, “God gave us two ears and one mouth to teach us something.” Humility allows us to admit our mistakes, to forgive ourselves, others, God. True humility I believe will be accompanied with a sense of humor.
Jesus said, “learn of me for I am gentle and humble of heart.” When we look at Jesus we see the strength of humility. Jesus could wash the feet of his apostles. This takes humility but also strength. Jesus could eat and drink with sinners and outcasts. He could be criticized for doing this and yet continue doing it. In the Garden of Gethsemane Jesus could greet Judas as friend. Jesus loved Peter even after Peter denied him. Jesus could say from the cross, “Father forgive them for they know not what they are doing.”
Humility for Jesus was not purely passive (receiving from others). It was an active virtue. Jesus not only spoke about service, he served. Jesus not only talked about inviting the beggars, crippled, lame and the blind. He ate with beggars, he healed the crippled and lame and blind.
There is a double challenge in Jesus’ words to the host. By inviting the poor, the crippled, the lame and the blind there is no hope of these people repaying in kind. Secondly by inviting these people and associating with them, the host risks losing his own social standing.
So how do we become humble? I believe that the root of humility is the absence of self concern. It is the peace of knowing oneself accepted by God as one is and abandoning oneself to his love. We are made to the image and likeness of God. There is goodness and a spark of creation in all of us. We tend to make God into our image: accepting only when good, loving those who love us. God accepts us as we are (unfinished). We have to remind ourselves, “Be patient with me, God isn’t finished with me yet.” God loves us when we are bad and when we are good. God loves us not for what we do but because we are.
Sunday, July 18, 2010
Martha and Mary
"Mary was listening to Jesus." Makes me wonder what Jesus was sharing with her. The context of the passage is in the "Way" section of Luke's Gospel. Jesus is journeying to Jerusalem. Attention has been given to the phrase "seated at Jesus' feet". In the Acts Paul is said to have sat at the feet of Gamaliel. So these words have become almost code words for being someone's disciple. I just finished reading the book, Jesus the Village Psychiatrist. The epilogue mentions that the woman of the alabaster jar of ointment that anoints Jesus feet was tending to him in a special way. One reviewer of the book mentioned that he wishes that the author would have developed the many people who supported Jesus in his ministry. Surely he must have been taxed at time by the journeying, the negative reception, the conflicts. Maybe Mary's listening to Jesus was just what he needed. A listening ear to replenish him for the rest of the journey.
Monday, June 28, 2010
Monday, June 7, 2010
"Whose sins you shall retain...."
“Whose sins you shall retain.....”
For Pentecost Sunday the Gospel reading was from John Chapter 20:
Barbara E. Reid in the| APRIL 5, 2009 edition of America magazine gave the following interpretation of John 20:23b.
“The second half of verse 23, usually translated “whose sins you retain are retained,” does not have the word sins in the Greek text. A better way to understand it is “anyone you hold fast is held fast.” The sense is that through processes of forgiveness and reconciliation, disciples of Jesus continue his mission of holding on to all, arms folded across our chests, clenching each hand tightly, so that none, especially the most vulnerable, are lost in the struggle.”
I received the following e-mail from a priest friend of mine:
Dave, I just read Barbara Reid's piece in the AMERICA of May 25 - June 1, 2009 - page 30. She comments on the Gospel for Pentecost (B), stating: In the second half of v.23 there is no word "sins" in the Greek text. It does not speak of retaining "sins" of others but of a Spirit-enabled power to retain every beloved one, just as Jesus did not let a single one be lost." This flies in the face of our mis-translated texts. Why is this not shouted from the housetops? It supports my stance that there is "universal salvation"!!
Since this was such a new interpretation for me, I wrote to the scripture scholar Barbara Reid and received the following response:
Dear David,
I'm glad you like the interpretation of John 20:23b. It is not my original interpretation. Sandra Schneiders advanced it in her essay in the collection dedicated to Raymond Brown, LIFE IN ABUNDANCE, edited by John Donahue (Liturgical Press, 2005), and before that, Josephine Massynbaerde Ford said something similar in her book, REDEEMER, FRIEND, AND MOTHER (Fortress Press, 1997).
Blessings,
Barbara
I also followed up with some research of my own on this passage John 20:23b. Here is what I discovered:
My research reveals:
1) KJV, Rheims Bible, Amplified Bible, NIV, NRSV, NAB, New American Standard bible all have "sins" in the second half.
2) Two interlinear translations do not have "sin" in the second half: "or whomever ye forgive the sins, they have been forgiven to them; of whomever ye hold, they have been held" (Zondervan Parallel N.T. in Greek and English).
"of whomever you forgive the sins they have been forgiven to them; of whomever you hold they have been held" (A new interlinear translation of the Greek New Testament United Bible Societies' Third, Corrected edition.)
In support of your interpretation both interlinear translations have a "; after the first part, thus separating the second part from it.
3) A Greek-English Lexicon of the N.T. (and other Early Christian Literature) translation of 4th revised and augmented edition of Walter Bauer's work.
under the Greek word krateo under the second meaning: hold–“a”. hold tina someone (fast) w. the hand, so that he cannot go away Ac. 3:11.
Lower down under “e” there are five meanings given, the fifth one ( Greek letter epsilon) retain tas amartias the sins J 20:23) In contradiction to this As Barbara Reid states however, "there is no word "sins" in the Greek text.
I love Barbara Reid's interpretation and I think it should be shouted from the roof tops as you suggest.
Nice to know that Jesus did not want a single one to be lost.
For Pentecost Sunday the Gospel reading was from John Chapter 20:
Barbara E. Reid in the| APRIL 5, 2009 edition of America magazine gave the following interpretation of John 20:23b.
“The second half of verse 23, usually translated “whose sins you retain are retained,” does not have the word sins in the Greek text. A better way to understand it is “anyone you hold fast is held fast.” The sense is that through processes of forgiveness and reconciliation, disciples of Jesus continue his mission of holding on to all, arms folded across our chests, clenching each hand tightly, so that none, especially the most vulnerable, are lost in the struggle.”
I received the following e-mail from a priest friend of mine:
Dave, I just read Barbara Reid's piece in the AMERICA of May 25 - June 1, 2009 - page 30. She comments on the Gospel for Pentecost (B), stating: In the second half of v.23 there is no word "sins" in the Greek text. It does not speak of retaining "sins" of others but of a Spirit-enabled power to retain every beloved one, just as Jesus did not let a single one be lost." This flies in the face of our mis-translated texts. Why is this not shouted from the housetops? It supports my stance that there is "universal salvation"!!
Since this was such a new interpretation for me, I wrote to the scripture scholar Barbara Reid and received the following response:
Dear David,
I'm glad you like the interpretation of John 20:23b. It is not my original interpretation. Sandra Schneiders advanced it in her essay in the collection dedicated to Raymond Brown, LIFE IN ABUNDANCE, edited by John Donahue (Liturgical Press, 2005), and before that, Josephine Massynbaerde Ford said something similar in her book, REDEEMER, FRIEND, AND MOTHER (Fortress Press, 1997).
Blessings,
Barbara
I also followed up with some research of my own on this passage John 20:23b. Here is what I discovered:
My research reveals:
1) KJV, Rheims Bible, Amplified Bible, NIV, NRSV, NAB, New American Standard bible all have "sins" in the second half.
2) Two interlinear translations do not have "sin" in the second half: "or whomever ye forgive the sins, they have been forgiven to them; of whomever ye hold, they have been held" (Zondervan Parallel N.T. in Greek and English).
"of whomever you forgive the sins they have been forgiven to them; of whomever you hold they have been held" (A new interlinear translation of the Greek New Testament United Bible Societies' Third, Corrected edition.)
In support of your interpretation both interlinear translations have a "; after the first part, thus separating the second part from it.
3) A Greek-English Lexicon of the N.T. (and other Early Christian Literature) translation of 4th revised and augmented edition of Walter Bauer's work.
under the Greek word krateo under the second meaning: hold–“a”. hold tina someone (fast) w. the hand, so that he cannot go away Ac. 3:11.
Lower down under “e” there are five meanings given, the fifth one ( Greek letter epsilon) retain tas amartias the sins J 20:23) In contradiction to this As Barbara Reid states however, "there is no word "sins" in the Greek text.
I love Barbara Reid's interpretation and I think it should be shouted from the roof tops as you suggest.
Nice to know that Jesus did not want a single one to be lost.
Wednesday, June 2, 2010
Jesus Garden Trip and Beyond!
He then went into an extended comparison of the four Gospel accounts reviewing how there was growing hostility to Jesus prior to the Agony in the Garden. Then he explored in detail the actual Garden accounts in the four Gospels.
His explanation of what happened goes pretty much like this: In chapter 11 of John's Gospel we are told that Lazarus is sick. The sisters Mary and Martha send a message to Jesus, "Lord, he whom you love is ill." Jesus delays for "two days longer in the place where he was. Then after this he said to the disciples, "Let us go to Judea again." The disciples remind him that the Jews "were just now trying to stone you...." He goes and we recall the story of the raising of Lazarus. After this however Jesus doesn't go into Jerusalem until the festival. He is greeted by the crowd with branches of palm trees and shouting. 12:14 "Jesus found a young donkey and sat on it."
Jesus knew he was a hunted man. At the Last Supper he knew that one would betray him. There he had an emotional farewell. He had to be living under extreme tension. After the Last Supper he leaves and crosses the brook Kidron and continues to Gethsemane. The trip from the city took him through the huge graveyard at night. Since it was the feast of Passover it would have been a night of the full moon. He walks through this graveyard at night. All this contributed to his coming death moving from his head to his heart. He had to stop and pull himself together. In Mark's one source the human Jesus breaks down. (With Mark's account there are two sources discerned. The second source waters down this experience, to coincide with the picture of Jesus as divine.)
Jesus is able to pull himself together, rally his apostles and confront his enemies. The enemies are coming from the city. He could have escaped. He had done so before (Luke 4:29-30 and certain references in John's Gospel) It would have been just a brief trip to Bethany where he had friends. He could have received food and water there for an escape into the desert. It was then just a short journey over the precipice of the hill to Jericho. The Jews didn't have an army. But this time Jesus is taken. He has a loyalty to his understanding of the Father's will that goes beyond the rational.
As Paul Harvey used to say, "And now you know the rest of the story."
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