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About Friar Musings

Franciscan friar and Catholic priest at St. Francis of Assisi in Triangle, VA

Palm Sunday of the Passion: trials, failures, and betrayals

Jesus Condemned by michael o'brianThe Jewish Trial Before the Sanhedrin (26:57-68) The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website.

R.T France (2007, p.1016) writes, “This is the point at which Jesus’ death is sealed; all that follows involving the Roman prefect is only the formal implementation of a verdict already decided by the Jewish authorities.” This is a conflict that has been growing unabated since the beginning of Jesus’ public ministry and has reached the point where the religious authorities are simply looking for the basis upon which they can seal Jesus’ fate. But for the moment he is in their power and he Jesus has preciously little to say. The events unfold and Jesus appears as helpless before the hearing by Jewish religious leaders. It is not likely that this is a formal trial that occurs at Caiaphas’ house, but rather an ad hoc meeting of senior people to agree on, first, the need to have Jesus executed (this being a matter of Jewish law), and secondly, an appropriate tactic to induce the Roman governor to impose the death penalty (which would, of course, require a charge of which Roman law could take cognizance). The formal Jewish trial begins, as suggested by 27:1, later when the whole Sanhedrin has assembled. Whatever the official status of the gathering, the Evangelists leave us in no doubt that it was not an unprejudiced hearing, but was convened specifically to “put him to death.” Continue reading

Passion Sunday: the sheep scatter

Jesus arrestedJesus Predicts Desertion and Promises Reunion (26:30b-35) The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website:

One of the curious “tests” that some scholars apply to a passage regarding “authenticity” (by which they really mean historicity) is “would it embarrass the early church?” If it would, then it must be so “authentic” and compelling that the sacred writer includes it even though it is embarrassing. Jesus’ prediction that all the disciples would abandon him in his hour does not reflect well on the future leaders of the nascent Christian movement. Continue reading

Palm Sunday of the Passion: a last meal

Altar-1The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website:

Jesus Inaugurates the Eucharist (26:26-30a) As Joachim Jeremias and other scholars have shown in looking at all the received Eucharistic traditions (Paul in 1 Corinthians and the synoptic gospel writers), Jesus follows the form and outline of the Passover Seder. The thanksgiving over the bread and the cup recorded in vv. 26 and 27 will therefore be a regular part of the main section of the Passover meal (making this the third of the four cups of the Passover), and we may reasonably assume that Jesus used the traditional words of thanksgiving. But it worthwhile to point out that said the blessing refers to blessing God, not blessing the bread. Continue reading

Palm Sunday of the Passion: betrayer and betrayed

Entry_Into_Jerusalem1The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website:

Commentary. This very long narrative will be broken into small passages that may help the reader to focus and reflect on specific sections. The general outline listed in the previous post is provided for you to locate these smaller passages within the larger framework. The narrow framework is taken from Boring’s outline of the Matthean Passion narrative. Continue reading

Palm Sunday of the Passion: context

Entry_Into_Jerusalem1Context. The climactic events that have been repeatedly predicted since the Galilean ministry are now about to unfold (12:38–40; 16:4, 21; 17:12, 22–23; 20:17–19; 21:38–39; 23:32). Jesus was aware of the forces arrayed against him (26:2), yet he did not resist doing the will of the Father despite the suffering that would be involved (26:36–46). Ironically, the very religious leaders who opposed and sought to destroy Jesus were the unwitting instruments God used to fulfill his plan to exalt Jesus. Continue reading

Choosing to trust

Death is always untimely. It comes crashing headlong into our lives and into our families. Even if death’s inevitability has been forecasted and known, its arrival remains untimely. There is always more we wanted to do or say. There is never enough time, only the time given us.

The time death reaches your life can be filled with grief, anger, denial, and a whole cauldron of emotions. The time you are beginning to more fully realize the loss of someone you dearly loved. While a part of the shared life resides in memories, stories, and pictures, a part has been taken away – their presence, their touch, the experience of their laugh, and so much more. We mourn for the one we loved so deeply and we are awash in the cauldron of memory, love, regret, doubt, hope and hope lost, and emotions that will only rise to the surface in the time that follows. It is the universal experience. Continue reading

Catholics studying the Bible

It was a simple e-mail. The writer said that she was committed to reading and studying the Bible. For her first time through, she wanted to accomplish it in a two-year period. She had already researched the Internet for Bible study plans and discovered there are tons of plans, lots of perspectives, and advice a plenty. So much so, it was hard to sort through it all. And such was the genesis of the e-mail asking for advice on “the plan.” Continue reading

Because we’re Catholic

The great Catholic Biblical scholar, Rev. Daniel J. Harrington, SJ, started one of his books with the story of some traveling evangelists coming to his home in Boston when he was about 10 years old. This was around 1950. When his Irish-Catholic mother opened the door, the “ministers of the Word” said that they’d like to come in and discuss the Bible. “We’re Catholics,” she said. “We don’t read the Bible.” Fortunately, things have changed since then – but then again, in some ways, not. Sometimes we are more like Mrs. Harrington than we want to admit.

In his book, “How Do Catholics Read the Bible?” Fr. Harrington provided a wonderful introduction to the “what” and “why” of reading the Bible.

Christianity is sometimes described along Judaism and Islam as a ‘religion of the book.’ However, that description is not entirely accurate, since Christianity is really the religion of the person, Jesus Christ, the Word of God, to whom the words in the church’s book [the Bible] bear witness. Or better still, Christianity is the religion of God understood and experienced as Father, Son, and Holy Spirit. The Bible, or Holy Scripture, the book that was both created the church and was created by the church, is a privileged witness to God’s dealing with the people of God in both the Old and the New Testaments.

That is as concise a summary as I have seen. It clearly carries the thoughts and ideas of the two great 20th Century church documents on Scripture – Dei Verbum (The Word of God; Vatican II) and “The Interpretation of the Bible in the Church” from the Pontifical Biblical Commission. Let me point out just a couple of highlights of these two important documents.

First, Dei Verbum looks at the Bible as an instance of God’s personal self-revelation to us. That’s important: God communicates himself so that we can come to know Him, to love Him, and to serve Him in this life and be with Him in the next. As one of my Franciscan brothers writes, God wants to date us, get to know us, and commit to an eternally lasting relationship.

Second, both documents look carefully at the relationship between Scripture and tradition. In the Catholic Church we consider tradition to be guided by the Holy Spirit, and so Vatican II emphasized the close relationship between Scripture and tradition, describing them beautifully as both “flowing from the same divine wellspring.” Christians have been faithfully reading and reflecting on Sacred Scripture for two millennia, all the while guided by the Holy Spirit. Their reflection, passion, and understanding are part of the tradition. As we read the Bible today, we are only catching up to our ancestors in the faith, joining them, joining the community of believers in our own “family history.”

Third, the Pontificial Biblical Commission’s document applauds our attempts to understand the different literary methods that are used in the texts – e.g., sometimes Jesus is indeed speaking in hyperbole. The Commission critiques the pure literalist / fundamentalist interpretation, which it calls “dangerous” as it has a tendency to take a book whose goal is to build a personal relationship with Jesus and reduce it to a rule book so as to engender a false certitude. The Bible is not a checklist of how to be in love with God.

In my own life, the Bible is a place where I encounter God. As my dad said, “the main thing is making sure the main thing remains the main thing.” The main thing is the person of Jesus. All the prophets and the Law of the Hebrew Scriptures point to Him. All the writers of the New Testament point to Him. So, I look to the Bible to meditate on what Jesus said and did during his ministry. How he lived. How he cared for people. And what we are meant to do as his disciples. It’s the main thing.

So, with apologies to Mrs. Harrington, because we’re Catholic we are people called to read the Bible and come to know the One who calls us into the eternally life-giving relationship.

Blindness: faith or disbelief

man-born-blindBeing Lead to Decision: Faith or Disbelief.  Where the authorities drive the man away (v.34), here Jesus finds the man (cf. 6:37) and asks: “Do you believe in the Son of Man?” Just as the Samaritan woman was confronted by Jesus with the possibility of the anticipated Messiah’s being already present (4:25-26), so also the healed man is confronted by Jesus with the possibility that the future judge is already present. To this point in John 9, the theme of the judgment evoked by the light of the world (9:5; cf. 3:17-21; 12:31-36) has largely been implicit. Jesus’ question makes this theme explicit as he asks the man whether he recognizes in his healer the one who brings of salvation. As v.36 indicates, the man is ready. Continue reading

Blindness: more questions

man-born-blindA second interrogation of the man by the Jews (9:24-34). In the third and final interrogation scene, the authorities are identified only with the pronoun “they.” They are clearly the same group identified as the Pharisees who interrogated the man in vv. 13-17, but the motivation for the second interrogation is also clearly linked to the parents’ testimony and their rebuttal: “…he is of age.”  The man is recalled before the elders.

Twice in this interrogation scene the authorities hold their knowledge up to the man and expect him to accept their positions (vv24, 29). Each time, however, the man counters with his own experience (vv.25, 30-33). Continue reading