Fifth Week of Lent
- · Dan’s Deliberations, Discoveries, & Declarations
- · Today in Catholic History
- · Joke of the Day
- · Today’s Gospel Reading
- · Gospel Reflection
- · Reflection Prayer
- · Catholic Apologetics
- · A Franciscan’s Saint of the Day
- · Reflection on part of the SFO Rule
We are already in the fifth week of Lent already. Just a little bit longer till Easter Sunday and celebrating the Resurrection of Jesus Birth. Easter doesn’t end on April 8th. Easter Sunday is followed by a fifty-day period called Eastertide or the Easter Season, ending with Pentecost Sunday, May 27th.
Easter Sunday follows Holy Week. Easter also follows the third and final day of the “Paschal Triduum”. The Paschal Triduum is also called the Holy Triduum or Easter Triduum, and begins the evening of Holy Thursday, and ends the evening of Easter Day. It commemorates the heart of our faith: the death and resurrection of Jesus Christ.
More about the Paschal Triduum will be discussed in next week’s blog.
† 708 – Constantine begins his reign as Catholic Pope
† 752 – Death of Pope-elect Stephen (died before taking office)
† 1297 – Birth of Arnost of Pardubice, Archbishop of Prague (d. 1364)
† 1347 – Birth of Catherine of Siena, Italian saint (d. 1380)
† 1409 – The Council of Pisa opens.
† 1571 – Catholic Italian businessman Roberto Ridolfi leaves England
† 1593 – Birth of Jean de Brébeuf, French Jesuit missionary (d. 1649)
† 1634 – Lord Baltimore founded Catholic colony of Maryland
† 1655 – Protestants take control of the Catholic colony of Maryland at the Battle of the Severn.
† 1847 – Pope Pius IX publishes encyclical “On aid for Ireland”
† 1917 – The Georgian Orthodox Church restores its autocephaly abolished by Imperial Russia in 1811.
† 1939 – Cardinal Eugenio Pacelli becomes Pope Pius XII.
† 1954 – Pope Pius XII publishes encyclical “Sacra virginitas” (On consecrated virginity)
† 1991 – Death of Marcel Lefebvre, French Catholic prelate (b. 1905)
† 1995 – Death of Peter Herbert Penwarden, priest, dies at 73
† Feasts/Memorials: March 25th is typically celebrated as the day of the Annunciation so long as it does not fall on a Sunday, during Holy Week, or Easter Week; Saint Dysmas, the ‘Good Thief’; Saint Humbert
(From the “On This Day” Blog Site
“Today in Catholic History”
Today’s reflection is about Jesus teaching His disciples about the way in which He will be glorified by God, and a voice from heaven is heard to affirm this teaching.
(NAB John 12:20-33) 20 Now there were some Greeks among those who had come up to worship at the feast. 21 They came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.” 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus. 23 Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. 26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me. 27 “I am troublednow. Yet what should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour. 28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it and will glorify it again.” 29 The crowd there heard it and said it was thunder; but others said, “An angel has spoken to him.” 30 Jesus answered and said, “This voice did not come for my sake but for yours. 31 Now is the time of judgment on this world; now the ruler of this world will be driven out. 32 And when I am lifted up from the earth, I will draw everyone to myself.” 33 He said this indicating the kind of death he would die.
Today’s Gospel reading is taken from John (Probably my most favorite of the Gospel writers). Chapter 12 of John’s Gospel is a preparation for the “Passion” narrative to soon follow. Jesus has just raised Lazarus from the dead (John 11), a truly important “sign” (and miracle) in John’s Gospel. The miracle involving Lazarus inspired many Jews and Gentiles alike to believe in Jesus Christ as the Messiah.
The “Lazarus” event also marks the turning point in Jesus’ conflict with the Jewish authorities. John’s Gospel relates to us how the Sanhedrin (the supreme Jewish judicial, ecclesiastical, and administrative council in ancient Jerusalem) met after Lazarus’ resurrection, creating plans to kill Jesus, whom threatens their materialistic way of life. This 12th chapter of John has Jesus previously being “anointed” at Bethany, and then entering Jerusalem “in triumph”. We also see allegorical evidence of the significance of the raising of Lazarus in today’s incident. Keep in mind, John reported crowds gathering to “see” Lazarus in Chapter 11:
“Many of the Jews had come to Martha and Mary to comfort them about their brother” (John 11:19).
These “many Jews” became witnesses to the “glory” of Jesus’ divine being though Lazarus’ being resurrected.
“So the Pharisees said to one another, “You see that you are gaining nothing. Look, the whole world has gone after Him.” (John 12:19)
There is much hidden, and needing to be explained and discussed, in today’s reading, so grab a cup of coffee and find a comfortable seat.
“So the Jews said to one another, ‘Where is He going that we will not find Him? Surely He is not going to the dispersion among the Greeks to teach the Greeks, is He?” (John 7:35).
In the next two verses (12:21–22), “Philip went and told Andrew …”, we see an approach made through Jesus’ Disciples who had distinctly Greek names. Could this suggest that access to Jesus was mediated to the Greek world through His disciples? Philip and Andrew were from Bethsaida (which means “house of fishing”) in the most northern part of Galilee:
“Now Philip was from Bethsaida, the town of Andrew and Peter.” (John 1:44);
(Trivia time: Galileans were mostly bilingual.)
These men who were “new” to the Jewish religion asked Philip:
“Sir, we would like to see Jesus.” (John 12:21)
The word “see” seems to mean “have an interview with Jesus”, and not just merely observing Him. Why?
Well, it may be that following His triumphant entry into Jerusalem, Jesus predicted His suffering, death, and Resurrection. He also prepared His disciples to believe in the “salvation” that His death would accomplish, allowing them (and us) entry into God’s Kingdom, the paradise of heaven.
Using the image of “the grain of wheat”, Jesus presented the idea that His dying would be beneficial for those believing in Him. He also taught disciples that they must follow His example of personal sacrifice. This theme of “personal sacrifice” will be repeated in John’s account of the “Last Supper” when Jesus washes the feet of His disciples (John 13) as an example of how they must serve one another:
“Unless I wash you, you will have no inheritance with me” (John 13:8).
Jesus described His approaching death on the cross as His “hour of glory”:
“The hour has come for the Son of Man to be glorified” (John 12:23).
“When I am lifted up from the earth, I will draw everyone to myself.” (John 12:32).
Jesus saw His death on the Holy Cross of Redemption and Salvation as a triumph over the powers of sin and darkness: Satan, Sin, and Evil. Jesus illustrated an image of the “grain of wheat” to those hearing in order to show how this principle of dying to live truly works in God’s kingdom. Seeds cannot produce new life by themselves. They must first be planted in the soil, and DIE, before they can grow, then “producing much fruit”.
Some may still ask: what is the spiritual comparison Jesus is conveying to His audience (then and now)? Is this simply a veiled reference to His own impending death on the cross, and His resurrection from the dead? … Or, is Jesus imparting to us another kind of “death and rebirth” for His disciples? I believe Jesus had BOTH meanings in mind. Jesus’ obedience to God’s plan for OUR salvation by His death on the cross obtains for each of us – – individually and intimately – – a freedom and “new” life in, with, and through the Holy Spirit. Jesus’ death on the Holy Cross truly frees us from the tyranny and destruction of sin and death (both physical and spiritual), and shows us the way of (and to) perfect love for God, each other, and ourselves.
You know, I have come to learn that when Jesus says “Amen, Amen” (Verse 24), He is going to say something profound and usually mind (and soul) bending. In today’s Gospel, He says:
“Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.” (John 12:24)
This verse reveals a profound truth: through His death, Jesus Christ will be accessible to ALL who seek Him and believe in Him. (I cannot repeat this enough!)
But what does Jesus mean by His saying, “it remains just a grain of wheat” (verse 24). I believe this particular saying is found all through Synoptic Scripture. The wheat dying and then “producing much fruit” symbolizes that through His death, Jesus will be accessible to all:
“Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Matthew 10:39);
“ For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it.” (Matthew 16:25);
“For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.” (Mark 8:35);
“For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.” (Luke 9:24);
“Whoever seeks to preserve his life will lose it, but whoever loses it will save it.” (Luke 17:33).
John however adds the phrases “in this world and for eternal life”.
“Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life.” (John 12:25).
I love John’s Poetic nature of writing. His additions truly make Holy Scripture JUMP to life in my mind, heart, and soul.
In these multiple verses from the Synoptic and John’s Gospels, “His life” (verse 25) is a translation of the Greek word “psyche”, referring to a person’s natural life; and not meaning “soul”. Hebrew anthropology (the study of humankind culture and development) did not imagine a “body versus soul” dualism (two distinct parts or aspects, which are often opposites) in the way familiar to us. For first century Hebrew, the Body and soul were intertwined.
With this little fact in mind, what does it mean to “die” to oneself? For me, it means that what is in opposition to God’s will and plan for each of us must be crucified, put to death. God gives us an extraordinary gift, a grace to say “YES” to His will and plan; to reject whatever is in opposition to His loving plan for our lives.
Jesus also promises we will “produce much fruit” for Him, IF we choose to deny ourselves for His sake. In today’s reading, Jesus used powerful words to describe the kind of self-denial He wanted from His disciples.
Using this powerful speech I just mentioned, what did He mean when by saying one must “hate” himself? (I hate the word hate!) Jesus says nothing should get in the way of our preferring Him or with the will and plan of our “glorious” Father in heaven. Our hope is not in an earth-based, materialistic world, but rather one of a heaven-bound hope. St. Paul reminds us that:
“What is sown is perishable, what is raised is imperishable.” (1 Corinthians 15:42) RSV.
Do you hope and trust in the Lord, and follow joyfully on the path He has chosen for you to follow? Are you truly following in Jesus’ example in ALL you do and say? I, at least, try!! I hope and pray that you do as well!
“I came down from heaven not to do my own will but the will of the one who sent me.” (John 6:38);
“Jesus said to Peter, ‘Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?” (John 18:11).
Paul wrote in his letter to the Hebrews of Jesus’ troubles in a very direct way:
“In the days when he was in the flesh, He offered prayers and supplications with loud cries and tears to the one who was able to save Him from death, and He was heard because of His reverence. Son though He was, He learned obedience from what He suffered” (Hebrew 5:7–8).
This final section of today’s Gospel should be read as John’s parallel to the “agony in the garden”. Unlike the Synoptic Gospels (Matthew, Mark, and Luke), John does not record Jesus’ anguished prayer in the garden of Gethsemane, prior to His arrest. It is interesting and comforting that Jesus gives a confident response to the question He raises when asking God to save Him from His impending death.
“What should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour. Father, glorify your name.” (John 12:27-28)
After announcing His conviction of “glorifying” His (and our) Father’s name IS the reason, the purpose that He came, a voice from heaven speaks, as if in answer to Jesus’ prayer:
“Then a voice came from heaven, ‘I have glorified it and will glorify it again.’” (John 12:28).
This “voice”, like the one heard at Jesus’ baptism and at Jesus’ Transfiguration – – both reported in the Synoptic Gospels, but not in John’s Gospel – – affirms that God the Father welcomes the sacrifice Jesus will make on behalf of each of US – – PERSONALLY!! In John’s Gospel, Jesus teaches this “voice” was sent for the sake of those who would believe in Him.
At the end of today’s Gospel, Jesus talks about the “Ruler of this world”. Surprising for some, it is not God; it is instead Satan. Remember, though God is everywhere, He is not “OF” this world, but is IN this world to save us. Remember, there are no worldly items in paradise. You can either be of this world, or of His kingdom, but not both:
“My [Jesus’] kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.”(John 18:36)
“War broke out in heaven; Michael and his angels battled against the dragon (Satan). The dragon and its angels fought back, but they did not prevail and there was no longer any place for them in heaven. The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels (the “third of the stars” – – the “fallen” angels) were thrown down with it.” (Revelations 4:7-9)
They had “free will”, as we do, and chose to turn their back on God. For such a choice, they were barred from everlasting paradise.
In today’s Gospel, we “hear” Jesus speak about the “worldly” framework against which we are to understand His passion, death, and Resurrection. Through His death and Resurrection, Jesus Christ conquered Satan, “the ruler of this world” (verse 31). In this way the “world” is judged, yet, the judgment is NOT necessarily one of condemnation. Instead, through Jesus’ dying and rising from the dead on third day, “salvation” is lovingly and “gloriously” brought to the world for OUR sake.
If we want to experience the “new” life Jesus offers, then the outer shell of our old, sinful nature must be broken, rejected, and put to death. In Baptism our “old nature”, enslaved by the darkness of sin, is buried with Jesus Christ. We then rise as a “new creation”, also in Jesus Christ. This process of death to the “old sinful self” is both a one-time event such as in our personal baptism, and a continuous – – daily and on-going – – cycle in which God buries us more deeply into Jesus’ death to sin, so we might rise anew and bear more fruit for God. This concept is my impression of the Franciscan notion of “Daily Conversion”. WOW, have you realized yet that there is a great, and on-going, paradox presented to us today: “death leads to life”. When we “die” to OUR – – individual, sinful, and “worldly” – – selves, we “rise”, with Christ through the Holy Spirit, to brand new and more fulfilling life in Jesus Christ. Again, WOW!!
To conclude, our lives are often balancing acts in which we “prioritize” and attend to a variety of sometimes overwhelming and competing needs. In time, most of us learn the value of putting others’ needs ahead of our own when necessary. We also learn that when we make personal sacrifices to serve others, we gain so much more than we may have lost. In these times, we are living up to what Jesus asks of us: to follow His example of personal sacrifice.
Reflect on how important it is to you to “gladly” serve one another, especially those you do not know or personally like. Consider the last time someone asked for help. What was your response? Did you “cheerfully” try to honor their request, or, did you ask, “Why me?” How do you think Jesus would want us to respond when someone asks for help? Realize “the help” may not be the “help” the requester wanted; it may be helping in a way they NEED instead. Make a commitment for the next week (or more) to try to respond cheerfully to requests for help. Ask for God’s help with this commitment; He WILL respond in a way which may surprise you!!
“The Peace Prayer of Saint Francis”
“Lord, make me an instrument of your peace.
Where there is hatred, let me sow love.
Where there is injury, pardon.
Where there is doubt, faith.
Where there is despair, hope.
Where there is darkness, light.
Where there is sadness, joy. O Divine Master,
grant that I may not so much
seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love.
For it is in giving that we receive.
It is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.
My reason and purpose for this section on my blog is to provide “scriptural confirmation” for our beliefs and doctrines, not to cause dissention or opposition with my fellow believers in Jesus Christ, yet not in union with the Roman Catholic Church. Whether God speaks to us through the “Bible”, or through “Tradition”, it is the Holy Spirit that inspires the “Word” from which all authentic tradition flows.
Tradition can be separated into two aspects: oral and behavioral. Oral tradition includes written forms. After all, it ALL started with oral tradition. Behavioral tradition includes Baptism, Eucharist or Lord’s Supper, Lying on of hands or healing, Intercessory prayer, and Ordination.
All Scriptural verses are taken from both the Revised Standard Version: Catholic Edition of the Holy Bible and the King James Version of the Holy Bible.
“‘Simon, Simon, behold Satan has demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren’“ (Luke 22:31-32) RSV.
“’Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.” (Luke 22:31-32) KJV.
“He brought him to Jesus. Jesus looked at him, and said, ‘So you are Simon the son of John? You shall be called Cephas’ (which means Peter)” (John 1:42) RSV.
“He brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, a stone.” (John 1:42) KJV.
The feast of the Annunciation, now recognized as a solemnity, goes back to the fourth or fifth century. Its central focus is the Incarnation: God has become one of us. From all eternity God had decided that the Second Person of the Blessed Trinity should become human. Now, as Luke 1:26-38 tells us, the decision is being realized. The God-Man embraces all humanity, indeed all creation, to bring it to God in one great act of love. Because human beings have rejected God, Jesus will accept a life of suffering and an agonizing death: “No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13).
Mary has an important role to play in God’s plan. From all eternity God destined her to be the mother of Jesus and closely related to him in the creation and redemption of the world. We could say that God’s decrees of creation and redemption are joined in the decree of Incarnation. Because Mary is God’s instrument in the Incarnation, she has a role to play with Jesus in creation and redemption. It is a God-given role. It is God’s grace from beginning to end. Mary becomes the eminent figure she is only by God’s grace. She is the empty space where God could act. Everything she is she owes to the Trinity.
She is the virgin-mother who fulfills Isaiah 7:14 in a way that Isaiah could not have imagined. She is united with her son in carrying out the will of God (Psalm 40:8-9; Hebrews 10:7-9; Luke 1:38).
Together with Jesus, the privileged and graced Mary is the link between heaven and earth. She is the human being who best, after Jesus, exemplifies the possibilities of human existence. She received into her lowliness the infinite love of God. She shows how an ordinary human being can reflect God in the ordinary circumstances of life. She exemplifies what the Church and every member of the Church is meant to become. She is the ultimate product of the creative and redemptive power of God. She manifests what the Incarnation is meant to accomplish for all of us.
Sometimes spiritual writers are accused of putting Mary on a pedestal and thereby discouraging ordinary humans from imitating her. Perhaps such an observation is misguided. God did put Mary on a pedestal and has put all human beings on a pedestal. We have scarcely begun to realize the magnificence of divine grace, the wonder of God’s freely given love. The marvel of Mary—even in the midst of her very ordinary life—is God’s shout to us to wake up to the marvelous creatures that we all are by divine design.
“Enriched from the first instant of her conception with the splendor of an entirely unique holiness, the virgin of Nazareth is hailed by the heralding angel, by divine command, as ‘full of grace’ (cf. Luke 1:28). To the heavenly messenger she replies: ‘Behold the handmaid of the Lord; be it done to me according to thy word’ (Luke 1:38). Thus the daughter of Adam, Mary, consenting to the word of God, became the Mother of Jesus. Committing herself wholeheartedly and impeded by no sin to God’s saving will, she devoted herself totally, as a handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God” (Dogmatic Constitution on the Church, 56).
Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)
25. Regarding expenses necessary for the life of the fraternity and the needs of worship, of the apostolate, and of charity, all the brothers and sisters should offer a contribution according to their means. Local fraternities should contribute toward the expenses of the higher fraternity councils.
26. As a concrete sign of communion and co- responsibility, the councils on various levels, in keeping with the constitutions, shall ask for suitable and well prepared religious for spiritual assistance. They should make this request to the superiors of the four religious Franciscan families, to whom the Secular Fraternity has been united for centuries.
To promote fidelity to the charism as well as observance of the rule and to receive greater support in the life of the fraternity, the minister or president, with the consent of the council, should take care to ask for a regular pastoral visit by the competent religious superiors as well as for a fraternal visit from those of the higher fraternities, according to the norm of the constitutions.