QUIET DRIVE

I need quiet to hear what I’m not hearing.
I need quiet to hear the voices of those people
around me whom I’m neglecting.
I need to ask others, “How’s it going?”
And then to hear, to listen, and then ask them
further questions and wonderings about
their further wonderings and wanderings.
I need quiet to hear my own inner voices –
especially those voices I avoid and put on hold.
God you know this. You know this better
than all of us – because You’re The Quiet One.
You know that by being quiet we understand
why You’re so quiet. I guess, we’re like two friends,

lovers, buddies, driving together on a long ride –
sometimes down dark highways – and we both realize
words and radio are not necessary. We speak
from time to time about those things that are on our mind
or all those interesting things – like lights at night coming at
our front windshield – and what’s on the other side
of dark tunnels. By the way: “Do you ever want to drive?”

© Andy Costello, Reflections 2011

CATCHING THE BALL,
PARABLES: LAZARUS

INTRODUCTIONThe title of my homily for this 2nd Thursday in Lent is, "Catching the Ball, Parables: Lazarus."

I always like to point out that the word “parable” has within it the word “ball”. When Jesus or anyone throws us a parable or a story, they are throwing the ball into our court. Do we catch it? Do we see it coming? Do we even want to play the game?

Today’s two readings are tossed to us. Did anyone catch the first reading? Did anyone hear it? Was anyone listening? Did anyone catch the Gospel? Did you hear it? If you caught the gospel, do you want to run with it? Your move?

FIRST READINGToday’s first reading presents two choices. It has the power of bullet or a sword. It has a simple message: do you want to be a barren bush in the desert or do you want to be a tree planted near running water? Choose life.

The barren bush just stands there in a lava waste. It’s barren. It enjoys no change of season. It just stands there in a salty and empty earth. Choose life.

Whereas the tree planted near running water has variety. It stretches out its roots to the stream. It doesn’t fear the heat. It’s leaves stay green. In the year of drought it shows no distress. It still bears fruit. Choose life.

The choice is tossed to us: do we want to be blessed or cursed? Do we want to be a barren bush in the desert or a tree planted near running water? Choose life.

The person who trusts in the Lord, whose hope is the Lord is the tree near running water. The person who trusts in human beings, who seeks his strength in flesh, whose heart turns away from the Lord is the one who becomes a barren bush.

So there they are: two choices. The ball is tossed to us. Choose one. Choose life. Our move.

GOSPEL PARABLEIn his book on The Parables of Jesus, Joachim Jeremias says that today’s parable should not be called, “The Parable of the Rich Man and Lazarus,” but “The Parable of the Six Brothers.” (Cf. page 186.)

Joachim Jeremias claims that we all know this story of the rich man and Lazarus very well, but what we forget is what Jeremias thinks is the main part of the story. The rich man wants Lazarus to be sent by God the Father to his father’s house where he has five other brothers. “Let him be a warning to them so that they may not end in this place of torment.”

Joachim Jeremias also points out that it is helpful for us to know the background of the story. The audience in Jesus’ time knew it.

He writes, “In order to understand the parable in detail and as a whole, it is essential to recognize that the first part derives from the well-known folk-material concerned with the reversal of fortune in the after life. This is the Egyptian folk-tale of the journey of Si-Osiris, the son of Setme Chamois to the under-world, which concludes with the words: `He who has been good on earth, will be blessed in the kingdom of the dead, and he who has been evil on earth, will suffer in the kingdom of the dead.’ Alexandrian Jews brought this story to Palestine, where it became very popular as the story of the poor scholar and the rich publican Bar Ma`jan. That Jesus was familiar with this story is proved by the fact that he used it in the parable of the Great Supper. There we have already related the beginning of the story: how the scholar’s funeral was unattended, while the publican was buried with great pomp. Here is the end of the story. One of the poor scholar’s colleagues was allowed to see in a dream the fate of the two men in the next world: `A few days later that scholar saw his colleague in gardens of paradisal beauty, watered by flowing streams. He also saw Bar Ma’jan the publican standing on the bank of a stream and trying to reach the water, but unable to do so.’ V.19: The rich man, who had no need to work, feasted every day, arrayed in a costly mantle of purple wool, with underwear of fine Egyptian linen. The lack of emphasis on his guilt, although, as his fate shows, he is represented as an impious reveler, is explained by the fact that Jesus was drawing on material which was well known to his hearers. V.20: Lazarus is the only figure in the parables who is given a name; the name (God helps) has a special significance. Lazarus is a cripple..., suffering from a skin-disease (v. 21b). As a beggar he has to pitch his tent in the street, at the gate of the rich man’s mansion where he begs for a gift from the passers-by." (page 183.)

That’s the first part of the parable. Most people hear that, but they don’t hear the second part of the parable, which is the real message. It’s the real ball that is tossed to us. (For the rest of the story confer Joachim Jeremias famous book on The Parables of Jesus, pages 184-187.)

It’s the story of the 5 brothers. It’s the story of those who haven’t heard Moses, who haven’t heard the prophets, and to be really sarcastic, haven’t heard the story of Jesus who rose from the dead.

CONCLUSION
The ball is tossed to us. We are the 5 other brothers. Jesus is the one who rose from the dead to tell us that Lazarus is on many of our streets. He is in our homes. He is here. Do we see him? Choose him.

These two readings are Lenten readings to ponder - and to take to heart.

Jeremiah tells us at the end of today’s first reading,

“More tortuous than all else is the human heart,
beyond remedy; who can understand it?
I, the Lord, alone probe the mind
and test the heart,
To reward everyone according to his ways,
according to the merit of his deeds.”

NOTES:

Painting on top by Ian Pollock, 2000: Parable 26 - Rich Man and Lazarus, Luke 16: 19-31 in the Eich Gallery. Notice the Big Man and the crumbled up Little Man - as well as the dog between the Big Man and the Little Man. I chose this watercolor, ink and gouache painting as a fish hook on the top of this blog piece - to hook you - to get you to say, "What is this?" If you got this far - I assume it worked. Motive - the same as Jesus' hope to hook, to fish hook, his listeners with the story he told about the Rich Man and the Poor Man.

Check also Noticing Lazarus At Our Door, Reflections of a Priest with Forty Years in Hispanic Ministry, by John Lavin, C.Ss.R. 2007

JOHN 10: 10b

Quote for Today  March 24, 2011


"You're just walkin' around to save funeral expenses."

Movie line by Valerie Perrine as Charlotta in The Electric Horseman, 1979

IT’S THE PITS!

INTRODUCTION

The title of my homily for this 2nd Wednesday of Lent is, “It’s The Pits.”

In today’s first reading from Jeremiah 18: 18-20. I noticed the word, “pit,” so I began wondering if the phrase, “It’s the pits” – comes from here.

I don’t know. I doubt it. I also couldn’t find out too much about the phrase, “It’s the pits!”

The Dictionary of Clichés says it’s a modern term in the United States going back to the 1970’s. That didn’t sound right – but that’s what it said. I seem to remember hearing people say, “It’s the pits!” ever since I was a kid and that takes me back to the 1940’s.

Next, I couldn’t find out whether the phrase was referring to the pits in fruit or olives that you don’t want to bite into or whether it was referring to a hole in the ground – that you don’t want to fall into.

Either way it can be bad news. It’s the pits.

JEREMIAH

In today’s first reading from Jeremiah 18 he seems to be predicting what’s going to happen 20 chapters later, in Chapter 38. There he’s thrown into a pit or cistern for speaking up against those in power. He tells them that the city of Jerusalem is going to fall to the Babylonians.

The pit is a well without water – only mud – and Jeremiah is lowered down into the mud by ropes. Lucky for Jeremiah – a man named Ebed-melek the Cushite – who is part of the palace staff – goes to the king and pleads for Jeremiah – telling the king it you don’t free Jeremiah, he’s going to die. The king says, “Okay, take 3 men with you from here and go and pull the prophet Jeremiah out of the well before he dies.”

Jeremiah is rescued. It’s a very interesting scene and story.

QUESTION

How about a practical idea for today in this homily on, “It’s The Pits!”?

Okay. How about this Lenten question for just today? “Wherever I am today – whether it’s at work or at home or traffic or wherever – can I make that place the opposite of, “It’s the pits.”

I was wondering: What is the opposite of “It’s the pits?” Is it: “It’s paradise!” or, “It’s heaven!” If the pits are the bottom – the opposite would be the top. So the contrast would be the pits versus the peaks. Heaven or Hell. Good vs. Evil.

THE PITS

The pits would be a home or work place where there is a lot of complaining or whining or negative button pushing.

The pits would be a place where people are all trying to top the other person – trying to be #1 – like the mother of James and John – in today’s gospel trying to get her sons to be on the right and left of Jesus when he comes into his kingdom. This is the stuff that causes dissension in the ranks or in a home.

Jesus says that the secret in life is not to be served – but to serve. Jesus says that the secret of life is to follow him – to drink the cup he offers – and that means – putting others ahead of ourselves – making life sweeter for others – and this calls for dying to self.

CONCLUSION

I think that’s enough. I’m suggesting that this morning to make an examination of consciousness – to ask the simple question: “Today when I walk into the rooms I am going to walk into, will I make them the peaks of joy and peace and love and not the pits.”

And how do I do that? Answer: put others first – to be like Ebed-melek the Cushite – to be aware of those who are stuck or in the pits and to work to help pull them out of their depths – to make others # 1. Amen.

GOD! 

WAIT A SECOND!

Quote for Today  March 23, 2011


"As she lay dying, Madame de Pompadour summoned up her last strength and called to God, 'Wait a second,' as she dabbed her cheeks with rouge."


From The Little, Brown Book of Anecdotes, Clifton Fadiman, General Editor, page 455





Painting on top: The 1750 Francois Boucher portrait of Madame de Pompadour [1721-1764] - died aged 42. Jeanne Antoinette Poissan was the official chief mistress of Louis XV from 1745 to her death in 1764.

ISAIAH 1: 18

INTRODUCTION

The title of my homily for this 2nd Tuesday in Lent is, “Isaiah 1:18.”

Every once and a while someone asks us what our favorite Bible text is. If you don’t have one and you’re looking for candidates, Isaiah 1:18 is a good horse to put in the race.

IT BEGINS

Isaiah 1: 18 begins with a great line. “Come now, let us set things right, says the Lord.” That’s the New American Bible [NAB] translation and Mitzi read it so well this morning. I prefer the New Revised Standard Version [NRSV] translation: “Come now, let us argue it out, says the Lord” or the New International Version [NIV] translation: “’Come now, let us settle the matter,’ says the Lord.”

Scholars say this text has the settling of an argument in a court of law type language.

And what are we to settle with God or argue about with God or set things right with God?

It’s our sins – our stains – the bad stuff in our story – and if I’ve heard anything from people about what they worry about, it’s their past – their past mistakes, their sins, and how they think they stained their lives.

Scars, tatoos and sin last.

BLEACH

Next comes what makes this text, Isaiah 1:18, a favorite and a memorable text for so many people.

God wants to settle the matter with people - to forgive us, even if our sins are scarlet red. God will bleach them out – help them disappear them – forgive them – so that our souls can become as white as snow.

Isn’t that a great message? Isn’t that a great text.

A BACKGROUND IMAGE FOR THE TEXT

I read in a commentary on today's text that the red used for dye was a very rich red dye. It was taken from the dried female body of a worm called the “coccus ilicis”. Isn’t that interesting? Who and when did someone figure that out? The "coccus ilicis" is found on the leaves of oak trees in Spain and various other places. To come up with a rich red garment, the cotton cloth was double dipped, double dyed – a process unique to this color.

So this red color in cloth was more than spaghetti source on a white blouse or shirt – that those Tide sticks can remove.

Next there was an interesting Jewish practice using wool threads. I found this last night when I was going through some Jewish Midrash and Rabbinical comments on this first reading from Isaiah. (1)

To get at the issue of sin – in the community – a leader of the temple would take a woolen thread that was solid red crimson. It would be tied to the Porch or vestibule that leads into the Temple hall. People coming into the temple would see this red thread when they came into the temple.

Now if in time it turned white, the people knew that their sins were forgiven. If it stayed red, then the people still felt sinful and separated from God. If that crimson thread still stayed red over time, it would be cut in two. One part would be still tied to the temple wall – but the other part was tied between a goat’s horns. It would be the scapegoat that was lead out into the desert. Two goats were used for a penitential service. One would be killed; the other goat the priest put his hands over and symbolically load it down with the sins of the people before it was sent into the desert. (2)

If that red thread turned white – then hopefully the thread in the Temple Porch would also turn white – bleached by the sun. It they didn’t, the people remained with a feeling of being sinful and stupid.

CONCLUSION

For the Christian the scapegoat is Christ driven outside the city and hung on the cross. He is beaten blood red and killed and when we see him on the cross we know He is the Son who bleached our sins white as snow. (3)

NOTES

Painting on top, "The Scapegoat" [1854] by Holman Hunt [1827-1910]. Notice the red thread between the horns.

(1) page 181 in The Book of Legends - Sefer Ha-Aggadah, Legends from The Talmud and Midrash, edited by Hayim Nahman Bialik and Yehoshua Hanna Ravnigzky, Translated by William G. Braude

(2) page 69-70 in Dictionary of the Bible, John L. McKenzie.

(3) Read The Rene Girard Reader, by Rene Girard, edited by James G. Williams, especially pages 11-12; pages 97-141; as well as Violence and the Sacred by Rene Girard.

MY  MISS  TAKES

Quote for Today - March 22, 2011


"Use misssteps as stepping stones to deepen understanding and greater achievement."


Susan Taylor