Claire Smith

Scripture:

Exodus 32:7-14
John 5:31-47

Reflection:

I am getting old enough that now I have noticeable wrinkles. My skin is more crepe-like, and my eyelids droop. My body shape is slowly shifting downward, and it’s harder to keep weight off. My hair is relentlessly turning grey.

Our society, including many of my own colleagues, tell me that I ought to fix these things. They speak with admiration and envy of celebrities in their 70’s and 80’s with the appearance of someone half their age. Some refer to cosmetic procedures as job security or empowerment, referencing the valid research which reports differences in the way store clerks, doctors, professional businesspeople, potential employers, and even folks on the street treat those who appear more attractive and younger. Besides, they tell me, if some dye, product, or surgical procedure makes you feel more beautiful, sexier, or marketable, then who cares? It hurts nothing but your pocketbook. Go for it!

I dare not judge them. After all, I paint my nails, wear makeup and jewelry, and get my hair cut at a salon. Why? For the same reason people have more drastic procedures – I feel like I look better when I do these things and I like that feeling. In a matter of degrees, where do we draw the line?

Yet there is something unsettling about this whole issue. We’ve succeeded in building extremely lucrative industries around changing our appearance in order to “fit in” or be more acceptable to others. I can’t help but wonder whether we are worshipping a golden calf molded out of youth and a narrowly defined beauty standard. I think we need to more critically examine the real message we proclaim.

1. We negate the natural diversity of the human population as God created us. Instead of allowing the wonder of each person’s unique appearance, we push everyone into a mold for how a nose should look, how much of an eye slant is acceptable, or how big a woman’s “assets” should be.
2. We blind ourselves to the wisdom, courage, and depth of people who are older, and we deny the weathered beauty of a wrinkled face or naturally greyed hair.
3. We teach that one’s lovability and respect are dependent on outer appearance, and the key to becoming more lovable lies in enhancing that appearance in every way possible.
4. We assert that we hurt nothing but our pocketbooks. Yet what are all those chemicals and dyes doing to our bodies over time, and what effect are they having on our environment? Do we know? In addition, no surgical procedure comes without risk. If something does go wrong, it affects everyone in the patient’s inner circle. Indeed, some people have been scarred for life after botched plastic surgery, or have ended up as a caricature of themselves.
5. Finally, what of the opportunity cost? What if all the money spent on liposuction, botox, dyes and polishes, collagen injections, teeth whitening, and elective cosmetic surgical procedures was instead spent on helping those in need, building schools, caring for the sick and dying, or other pressing needs?

Does facing such issues squarely mean I have to stop painting my nails? I don’t know the answers, but I think we have to raise the questions and I think each of us needs to examine our attitudes and practices. What golden calves are we building? How do we contribute to their worship? And what can we do to start changing it for the better?

Perhaps we can start with stepping stones. As a daily Lenten practice, consider:

• Consciously looking for someone who is considered less attractive by our society’s standards, and giving them extra attention. Take time to consciously look them in the eye and give a genuine smile. Say thank you. Open the door for them. In some small way, let people know they are valued for who they are, regardless of their appearance.
• Also consider raising money for medical professionals who offer free cleft palate surgeries, free prosthetic limbs, and other procedures that allow the poorest of the poor to live a normal life.
• Consider washing your hair one less time a week.
• Maybe donate lotions, deodorant, toothpaste, toothbrushes, shampoo, and similar items to homeless shelters.
• Do something to combat bullying based on appearance.
• Continue considering the expenditure of time and money on your own outward appearance and decide how much of it is truly important.

None of this will change society. It won’t take down the fashion or cosmetic industries, or bankrupt plastic surgeons. And the issues are complex, evading easy solutions. But maybe this Lent we can break a little chip out of the golden calf’s shiny plating. Maybe together we can be living witnesses to the value, lovability, and God-given dignity of the human person just as we are.

Amy Florian is a teacher and consultant working in Chicago.  For many years she has partnered with the Passionists.  Visit Amy’s website: http://www.corgenius.com/.

Scripture:

2 Chronicles 36:14-16, 19-23
Ephesians 2:4-10
John 3:14-21

Reflection:

Arguably, one of the most recognizable verses in the New Testament is here before us:

“For God so loved the world, that he gave his only begotten son, that whoever believes in him should not perish, but have eternal life.” (Jn 3:16)

That passage, or its verse number, John 3:16, is emblazoned on T-shirts and sweatshirts.  It is printed on coffee mugs, bookmarks, bumper stickers, even on the bottoms of In-‘N-Out milkshake containers.  During football games and baseball games, someone, usually wearing a wild multi-colored wig, is waving a placard for all to see.  And it reads: John 3:16.

But, despite all this biblical zeal, there lurks a problem.  The passage has been axed from its contextual moorings.  Consequently, its real meaning and impact have been lost, gone adrift in a sea of sentimentality.

The passage is indeed about God’s love for us, for the whole world.  God loves us so much that he gave us his son.  No argument there.

The issue lies with the word “gave.”  It does not mean what we think it does; as in God “gave” us a gift.  No.

In the Greek, the word “gave” is didomi.  It means to surrender, to deliver up, to hand over, as in Jesus was handed over, surrendered to the Romans for crucifixion.

The passage, now stripped of popular piety, reveals its true meaning.  It is now a sign of contradiction, the contradiction of the cross.  For God so loved the world that he surrendered his son to the world, and even to humanity’s evil of crucifixion.

A sign of God’s love.  A sign of the world’s violence.  A sign of contradiction.

Nicodemus, under the cover of darkness, he was after all part of Jerusalem’s religious establishment, came to Jesus seeking to understand more about Jesus’ teaching.

Jesus taught him in these words:

“Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” (Jn 3:14-15)

Jesus was recalling the episode of Moses and the Israelites in the wilderness.  Any Jew of the time would have caught the allusion immediately.  Jesus was referring to the Book of Numbers, chapter 21.  The Israelites were complaining that they didn’t have food and would starve in the wilderness.  So, God gave them manna.  Then they grumbled that they didn’t have enough water to keep from dying of thirst.  So, God gave them all the water they needed.  Apparently, not good enough for the demanding Israelites.  They now whined that they were pretty sick of that stuff called manna, “this wretched food,” as they described it.  And for good measure, they moaned in self-pity that they would have been better off as slaves in Egypt.  At least there, they would have had shelter, food and water, without having to wander in the wilderness.

Finally, God said enough is enough.  He punished the ungrateful Israelites by sending hundreds of poisonous, fiery snakes among them.  Many of the people died painful deaths from the serpents’ venomous bite, or was it perhaps from the venom of their own rejection of God.

They rushed to Moses saying “we have sinned by speaking against the LORD and against you.  Intercede with the LORD so that he will take the snakes away from us!” (Nm 21:7).

God relented.  He told Moses to make a bronze serpent, mount it on a pole, then lift the serpent high so that all who gaze in faith on the bronze serpent would be healed of their poisonous and deadly wound.

The serpent, the instrument of death, now became for the Israelites a symbol of life.

A sign of contradiction.

To Nicodemus, who must have been scratching his head, wondering “what does all this mean?” Jesus brought it home for him.  Just like that bronze serpent, so too must the Son of Man be lifted up, so that all who gaze up at him in faith, believing in him “will have eternal life” (Jn 3:15).

Right about now, we may be like Nicodemus, scratching our heads, too.  What exactly does Jesus mean by being “lifted up”?  Those words “lifted up” is the Greek word hypsothenai.  It has a two-fold meaning.  It can mean lifted up in the literal sense, as in Jesus being lifted up on the cross, his crucifixion.

Hypsothenai also has another meaning.  It can mean to exalt.  Those words, “lifted up,” now have depth.  They mean both.  They mean Jesus being lifted up in the ignominy and violence of the cross.  But the cross also means the moment of Jesus’ exaltation, when he most profoundly reveals God’s love to the world tormented by hatred and violence.  For Nicodemus – and for us — Jesus unfolds the mystery of the healing cross by placing it against the silhouette of the healing bronze serpent raised up in the wilderness.

A sign of contradiction.  This happens even today.

At Mass, when the priest lifts high and exalts the Body of Christ, it will look to all the world like just an ordinary wafer of bread.  But to those of us who, with eyes of faith, can gaze on this manna from heaven, this bread of life, it is the real presence, body, blood, soul and divinity of Christ.

It is a sign of contradiction.  And it is best understood with the words:

“For God so loved the world that he surrendered his only son for us.”

Deacon Manuel Valencia is on the staff at Mater Dolorosa Passionist Retreat Center, Sierra Madre, California.

Scripture:

Hosea 14:2-10
Mark 12:28-34

 

Reflection:

The Path of Forgiveness

When the lectionary does not have the continuous readings of Ordinary Time we lose a certain context that can help us in approaching the daily readings. But in the time when specially chosen readings make up the lectionary, as in Lent and Easter, we have the help of the particular season to guide us. We draw from our experiences, from the richness of prayer, art, tradition and heritage, and our mind and heart arrange such diversity into grace filled patterns. Is this the way grace is at work as we approach Lent through our daily Scripture readings?

I have found some Lents that each week advanced me along the Lenten journey as if a clear path were mapped out. Other years, it seemed unfamiliar paths branched off the main roadway. I got to the Triduum and Easter sure enough, but I was definitely on newly trodden paths. That must be grace working.

This third week of Lent I find a path wandering through reflections on forgiveness. There is an invitation to walk that mystery, to see some of its many facets and appreciate it as if it were a jewel of great price. One not always available for the appreciation of its ‘terrible beauty’; one that may be happily buried waiting for some special grace to give the energy to dig it up and polish it up.

We may have begun this week with the Samaritan woman at the well? It is one of the great Lenten readings as we prepare for Baptism, along with the healing at Siloam and the raising of Lazarus. It is not a ‘sign’ or miracle in John’s gospel, although it accomplishes the same goal: it moves us to faith. Our Lord’s forgiveness is revealed in his open acceptance of the Samaritan woman. Wells are marital symbols in the Old Testament and there seems to be love at first sight at Jacob’s Well. The love in God’s eyes for each of us is the certainty of God’s forgiving love for us.

We hear Peter question the limits of love, ‘how about seven times?’. Our week will end tomorrow with the the Pharisee and a humble man, eyes downcast, seated in the last row, who asks God for mercy, “I am a sinner”.

I connect today with Wednesday when we were told not to forget, not to let slip from our memory the marvels of God’s love for us. Don’t forget that God forgets our sins, crimson becomes white! And remember all of the manifestations of God’s love. These prove God’s forgiveness. A thousand generations are forgiven, two or three aren’t! We are suppose to laugh when we hear those numbers. God is in favor of forgiveness. Yes, at least we can breath a sigh of relief if not a roar of laughter at God’s humor.

We are a people uniquely loved by God, each of us and all of us. We are manifestations of God’s love to one another. As the Father has forgiven us, so we are to forgive one another, to try to forgive one another, and to ask the Father to help us to do this! We are to love God and our neighbor. As we acknowledge our sin we see how God’s infinite, creative goodness fills in the emptiness and void that sin makes. Let us love God and our neighbor as ourself, let us forgive our neighbor as God’s love forgives us.

Fr. William Murphy, CP is the pastor of Immaculate Conception parish in Jamaica, New York.

Scripture:

Jeremiah 7:23-28
Luke 11:14-23

Reflection:

I grew up watching the old English legend of Robin Hood airing regularly on our family TV. Escape into this fantasy world was a wonderful time waster and along with my siblings and many other children thoroughly enjoyed these adventures of the thief of Sherwood Forrest ‘robbing from the rich and giving to the poor.’ Suddenly actions that seemed to be illegal were shown to be acts that rebalance the situation and bring some justice to those oppressed by a cruel ruler.

Here I’m not commenting on whether this is to be seen as right or wrong, nor am I competent to confirm whether Robin Hood existed or not. Indeed I do not know if his motives were as noble as proclaimed, but these issues seem not to matter to devotees of either the TV show or later films that celebrated his life. Further,  and if we needed proof of his popularity even today, we need only turn to the UK where the Doncaster Sheffield Airport was formerly known as ‘The Robin Hood Airport’!

But it is the idea of ‘robbery’ that links the story of Robin Hood with the proclamation of Jesus in the gospel today.

In response to critics who try to manipulate the crowds – by labelling the casting out of a demon by Jesus as a work of the devil – Jesus uses a very challenging image to describe his own ministry. He presents his actions in terms of robbing a fortress like dwelling. “When a strong man fully armed guards his palace, his possessions are safe. But when one stronger than he attacks and overcomes him, he takes away the armour on which he relied and distributes the spoils”.

We may interpret the text as Jesus speaking of himself as the one who is invading the ‘fortress’ that Satan has made his own and ‘robbing’ him of all his possessions! Jesus here is describing his work as that of breaking into those places and lives where evil reigns and ‘stealing’ away human hearts and motivations from any orientation to sin and bringing people into a kingdom of light and safety. He not only rescues people from situations of evil but he gives them back their potential and capacity – as witnessed in the cure of a man made ‘mute’ by a demon who after Jesus’ action to free him can now speak!

Today we are invited live our lives trusting in this energy of Jesus who is constantly at work to bring us to safety and new life.

Perhaps too, we might pay attention to the contrast between being mute and speaking out. In the 1700s Irish statesman and philosopher Edmund Burke is attributed to have said that “The only thing necessary for the triumph of evil is that good men should do nothing.” As Christians let us not allow our own voice to be silenced and be made ‘mute’ by any seduction or attempt to quell our witness to the gospel and to the values of life.

Rather as this Lenten time unfolds for us, let us recommit ourselves to using the gifts of God – our voice, our witness and our capacity to love our neighbour – to combat evil in any guise it takes with our society. Let us amaze the crowds by our imitation of the ways and actions of Jesus.

Fr. Denis Travers, C.P., is a member of Holy Spirit Province, Australia.  He currently serves on the General Council and is stationed in Rome.

Scripture:

Deuteronomy 4:1, 5-9
Matthew 5:17-19

Reflection:

Father Casper Watts, C.P., told great stories. Once a week, he would come into our third and fourth grade classrooms to teach us religion. Oh, how I looked forward to those times. Unlike regular religion class where we learned to memorize our prayers and the correct responses to the catechism’s questions, he told of the wilds of California where he had just come from. He would tell of mountains, and woods, and the animals he had seen there. He made religion fun and something I wanted to be a part of—life.

Jane Addams was also a great storyteller. Her book, “Twenty Years at Hull House” tells of her welcoming immigrants from Catholic countries like Italy, Germany, Poland and Ireland to this, what had to be for them—strange city of Protestants. Many did not speak the language nor understand the culture.  Miss Addams, a Protestant, established Hull House for them—a safe place that not only educated these immigrants about their newly adopted “promised land”, but also provided a place where they could share their stories through food, dance and yes, storytelling.

As they are about to enter their promised land, Moses tells his people in today’s scripture selection:

However, take care and be earnestly on your guard
not to forget the things which your own eyes have seen,
nor let them slip from your memory as long as you live,
but teach them to your children and to your children’s children.  (Dt 4:9)

Help me God to spread your good news to everyone and anyone who comes into my life today and just as importantly help me listen to their stories and learn of their cultures.

Dan O’Donnell is a Passionist Partner and a longtime friend of the Passionists.  He lives in Chicago.