AIM: To show Jesus’ special
love for the weak and poor, manifested in his concern for the widow of Nain –
the love available to us today.
Two processions meet. The first is a
procession of death. It is led by the pallbearers of a young man who has died
before his time. His grieving mother is a widow; she has already buried her
husband. Now she must bury their only son as well.
This procession symbolizes life=s tragic side. What is more tragic
than a widowed mother having to bury her only son? This procession also reminds
us that we must all die some day. Not all of us, however, will live a normal
life span. Some will die, like this widow=s son, before our time; cut down in
our best years, leaving behind us unfulfilled hopes and grieving loved ones.
The widow in this first procession is
particularly tragic figure. In a society without the safety net of the modern
welfare state she symbolizes, like all widows in Holy Scripture, the forsaken,
the marginalized, the poor. The procession in which she walks is a picture of
human misery and hopelessness.
The second procession is different. It
is led by Jesus. He is accompanied, Luke tells us, by his disciples and a large
crowd. A procession of hope? So it might seem. In reality, however, this too is
a procession of death. For Jesus is bound for Jerusalem
How could Jesus continue his journey,
knowing what lay ahead? He could do so only because of his trusting faith in
his heavenly Father=s love. That love was celebrated in the ancient prayers of
Jesus= people, the psalms. Jesus started learning
them in the synagogue school a Nazareth
The psalms speak often of God=s protection. AI will extol you, O Lord,@ we read for instance in psalm 30, Afor you drew me clear and did not let
my enemies rejoice over me. O Lord, you brought me up from the nether world;
you preserved me from among those going down into the pit. ... You changed my
mourning into dancing; O Lord, my God, forever I will give you thanks.@
Did Jesus pray that particular psalm
as he journeyed to Jerusalem
Those who followed Jesus that day at
Nain did not know, as he knew, that they were walking in a procession of death.
By the time they found this out, Jesus= followers had dwindled to a mere
handful. At the moment of his greatest need the Aall forsook him and fled@ (Mark 14.50). Only his mother and a
few other women followers were present at Calvary, along with Athe disciple whom Jesus loved@ (John 19:26) B deliberately left unnamed, many
Bible commentators believe, so that he can stand for the ideal disciple at all
times and in all places.
Because of Jesus= trust in his heavenly Father=s protection, the city of his death
became also the city of his new, risen life. Jerusalem
was the site of Calvary , but also of the empty
tomb. Taken together, as they always should be, the cross and the empty tomb
proclaim that death is vanquished, that life is not meaningless, as the widow=s procession at Nain seemed to
say.
In today’s first reading we heard the
prophet Elijah invoking God’s power to raise the son of a widow in a place
called Zarephath. At Nain Jesus does more. Elijah prayed, invoking God=s= power. Jesus acts, wielding God=s power himself. Touching the litter,
Jesus says: A>Young man, I bid you get up.= The dead man got up and began to
speak. Then Jesus gave him back to his mother.@ Jesus thus shows himself to be the
life-giver. It is no accident that Jesus exercised this divine power on behalf
of a widow, the symbol, as we have seen, of helplessness and poverty. Concern
for outcasts and the poor is a special theme of Luke=s gospel. We encounter this theme
first in this gospel in Mary=s hymn of praise on learning that she is to be the mother of
God=s Son: AHe has put down the mighty from their
thrones, and raised the lowly to high places. The hungry he has given every
good thing, while the rich he has sent empty away.@
In his gospel Luke emphasizes that
Mary=s son, Jesus, was especially kind to
outcasts: tax collectors (7:29), prostitutes (7:37), lepers (17:12-19). When
Jesus heals the servant of a Roman military officer, he shows that his
compassion embraces even a representative of the hated military government of
occupation. And the raising of the widow=s son at Nain is an example, among
many others, of Jesus= special concern for women B in a society which treated them as
second class citizens: the property at first of their fathers, and later of
their husbands.
The carpenter=s son and wandering rabbi whom we see
in the gospels, walking the dusty roads of Palestine
The Church, in one of its most
ancient prayers, teaches us to approach God in this way. In the previous
version of the first Eucharistic Prayer we used to pray: AThough we are sinners, we trust in
your mercy and love. Do not consider what we truly deserve, but grant us your
forgiveness.” The new translation prays: “To us, also, your servants, who
though sinners, hope in your abundant mercies, graciously grant some share and
fellowship with your holy Apostles and Martyrs … and all your saints; admit us,
we beseech you, into their company, not weighing our merits, but granting us
your pardon, through Christ our Lord.”
It is our need that calls down the
Lord=s life-giving, healing power. And
what is it that each one of us needs from him most of all? Forgiveness! Ask for
that, and you too will experience Jesus as the life-giver. Like the people at
Nain so long ago, you will be filled with wonder and gratitude, and say with
them: AGod has visited his people.@
I need thee every hour, most gracious Lord;
no tender voice like thine can peace afford.
Refrain
Refrain
I need thee, O I need thee;
every hour I need thee;
O bless me now, my Savior, I come to thee.
I need thee every hour; stay thou nearby;
temptations lose their power when thou art nigh.
(Refrain)
I need thee every hour, in joy or pain;
come quickly and abide, or life is vain.
(Refrain)
I need thee every hour; teach me thy will;
and thy rich promises in me fulfill.
(Refrain)
I need thee every hour, most Holy One;
O make me thine indeed, thou blessed Son.
(Refrain)
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