Acting like the people of God

The texts today from the Roman Catholic Lectionary remind us of some of the practical ways in which Christians should live as they attempt to be disciples of Jesus. The psalmist sets a tone of praise of the power of God which is in control of the world even as the people look to God for just judgement. Saint Augustine is quoted that “God is not what you imagine or think you understand”. Friar Jude Winkler presents some additional characteristics of moral Christian living from the First Letter of Paul to the Thessalonians. The qualities of fraternal charity, living a tranquil life, minding your own business and working to support your life are added to avoiding sexual immorality from earlier in the letter. Friar Jude notes that some who, like Paul, expected an imminent end of the world with the return of Jesus had reverted to depending on others for their support. This is addressed by Paul in the second letter to the Thessalonians with the statement that anyone unwilling to work should not eat (2 Thessalonians 3:10). The Gospel from Matthew is one of the last judgement parables which reinforces the concept that we cannot sit back, presume that God will control our action and expect that the talents we have as gifts from the Creator will somehow exercise themselves. Commentary on this parable exhorts us to see that no one can stand still for long in the Christian life. Failure to act as the people of Thessalonica demonstrated to their neighbours will push us outside of the community of active Christians and our talents will surely be wasted to the dismay of the Master.

Preparation and redemption

The apparent tension between our individual practices in living our relationship with God and the communal life in which we strive to live as Jesus is tied to the text in the Roman Catholic Lectionarytoday. The first letter of Paul to the Thessalonians instructs the former pagans of this city to live in a manner that rejects the sexual immorality which Friar Jude Winkler notes was common when religious observance and practice at the pagan temple was to placate the gods and once this routine was exercised, it did not really matter how the person behaved in relationship to the people in his society. The Jewish tradition of the Goel is mentioned by Friar Jude as the inclusion of the way we live in society as a concern for our relationship with God. Our immoral action damages our relationship with others and with God. The parable of the unwise virgins, which is in the passage today from the Gospel of Matthew, refers to a marriage tradition which would be familiar to the Jewish audience of Matthew. The bridegroom prior to the wedding ceremony would be “out with his buddies”. His return to the wedding would be late at night and lamps would be required to guide him and his party to the event. The preparedness of the wise virgins is the message. We may try to add more to parables than the meaning intended by the author. There was no question that to fulfill the role of the virgin to light the way for the groom’s party to the wedding you will need oil sufficient to the task. The return of Jesus at the end of time is one concern of “wise virgin” Christians. The discipline of applying the oil of leaving nothing unsaid and nothing undone in our daily life will keep us on the path of the Bridegroom with our lamps shining as He comes to take us home as individuals.

Facing the truth

The beginning and end of John the Baptist has been described by SaintMaximus of Turin as “born as a prophet and murdered for truth”. The texts of the Roman Catholic Lectionary for Canada today give us an opportunity to ponder the nature of our baptismal call as prophet and the degree to which we might accept self destruction to support the truth. The text from the Book of the Prophet Jeremiah is the assurance to Jeremiah by God that the Divine Presence will give him the strength to endure the conflict with the kings of Judah, its princes, its priests, and the people of the land who will seek his death as a consequence of the truth he will proclaim about the coming of foreign invaders to the lands of the people of Israel. The chosen people have forgotten to rely on Providence and have attempted to use political action and adoption of pagan practice to chart their course. The tension which the Gospel from Mark tells us Herod experienced when he had to decide between the sense he had of John the Baptist as a holy man of God who spoke as a true Prophet and the need for him to save face in keeping his promise to Salome, made in the presence of politically and socially influential guests, to have John immediately beheaded is applied to our decisions by Friar Jude Winkler when we are unable to allow humility to be our attitude when we have acted rashly. We make mistakes. Our path in following the Way is to seek the strength of the Spirit which will empower us to stand humbly on the truth regardless of the impact on our ego and the consequences to our place in the eyes of others. On Sunday, September 1,2013, the wedding banquet is a favourite image of Jesus in the texts from the Gospel of Luke to describe the kingdom of God. Humility is shown as a key virtue for those who participate fully in the Life of the Kingdom.

Transform our heart

The psalmist from the texts in the Roman CatholicLectionary today reminds us of the omnipresence of God. There is no physical location in Creation or psychological situation to which we can go to escape God. The Church celebrates the feast today of Saint Augustine of Hippo, Bishop and Doctor of the Church. His history is one of discovery by living that “ourheart shall find no rest until it rests in you (God)” Friar Jude Winkler comments on the thanksgiving expressed by Paul to God for the conversion of the Thessalonians in the passage today from his first letter to them. Paul indicates that he has approached the people of Thessalonica with the attitude of not requesting material support from them and allowing the work done by God to open their minds to come to fruition with his support. We have the opportunity to witness life changing movement in others through their relationship with God when we assemble with believers as the Church today. We can raise our voices in thanksgiving for the saints like Augustine who inspired by God have changed the direction of many from selfish pursuit to selflessness. Unfortunately, today, we seem too able to see the hypocritical scribes and Pharisee types who are condemned by Jesus, in the strongest language, in the episode from the Gospel of Matthew. Jesus declared that the bad action of people like these false leaders dates back to the time of the Patriarchs. We know that such behaviour is present today. Our inspiration is not with those who choose a path of death. It is with those transformed to be fully alive in their relationship with God.

Seeking to Know

The search for knowledge is a challenge in which we are capable of self delusion. Our seeking may be contaminated by our self centered orientation. The texts, today, from the Roman Catholic Lectionary touch on this problem. In his commentary on the passage from the first letter of Paul to the Thessalonians, Friar Jude Winkler tells us that Paul was contrasting his message of the Good News with the rhetoric of the Sophists who were paid to provide convincing arguments in philosophy and natural science. Our acceptance of knowledge about ourselves is much greater when it agrees with our understanding of who we are. Mark Twain is credited with commenting that his father knew very little about life when Twain was young, but certainly learned a great deal as the author aged. The Gospel from Matthew continues the condemnation of the hypocritical practices of Scribes and Pharisees as they become scrupulous about attending to the fine details of religious observance and miss the point about the transformation of our knowledge of ourselves which, as Friar Jude observes, is the practice of Paul in Thessalonica to relate to the people with a mother’s love and a father’s love. The psalmist reminds us that God is Creator and the One who knows our intimate make up. We are children of God and God reveals the knowledge we seek as we accept the deep transformation from selfishness to selflessness offered by love of the Divine Mother and Father.

Faith hope charity

The evangelization of people is a theme which comes out of the texts today from the Roman Catholic Lectionary. Friar Jude Winkler indentifies the text from the first letter to the Thessalonians as a thanksgiving which was likely among the first of Paul’s letters. The key elements of spreading the conversion of pagan people to follow the Way of Jesus are identified as the work of faith, labour of love and steadfastness of hope which are demonstrated by the assembly in the face of their understanding of imminent return of Jesus at the end of the world which was preached by Paul and which gave an urgency to his message. Our mind set today is far from the urgency of end times and as a result we are reluctant to seek the humility, faith and joy which the psalmist praises as the mark of the assembly of the faithful. The woes which Jesus declares to warn the Pharisees in the Gospel of Matthew may be worth examination for their presence in our approach to building relationship with God. What damage might our prescriptions and procedures do to those who are attempting to respond like the people of Thessalonica to evidence of faith, love and hope which are the foundation for evangelization?

Surprises for all people

The Gospel of Luke in the texts from the RomanCatholic lectionary today describes how Jesus deals with the question of the number of people who will be saved. Father Larry Gillick SJ reminds us that this Gospel is written in the theme of a journey. Jesus is moving toward Jerusalem and the final presentation of His Love. The journey of those who believe and trust in God is a life of surprises. Father Larry notes that humility and trust in God offer the disciple the foundation for dealing with the surprises as Jesus would. Friar Jude Winkler notes that the text from the Book of the prophet Isaiah describes a surprising change in the theology of Israel after the Babylonian exile. The concept that the One God exists for all the peoples of the earth is perhaps a surprising revelation for a people chosen by Yahweh. The mission of this choice is not to direct themselves inward but to go to all the nations and to be open to the blessing of God on those once considered unclean who may be called to be Levites and serve in priestly roles. The Letter to Hebrews helps us understand that to prepare ourselves for the changes required as we work through the surprises of our journey we will need to be open to the discipline which God uses to prepare His children to bring the fruit of living in relationship with God to others. The fruit of righteousness described in this may come to us, as Friar Jude comments, through the mystery of suffering. How many will be saved? The knowledge we have about the answer to that question is that we may be surprised. The caution in Jesus answer is that we need to avoid presumption that those who claim to know Him are numbered in the saved. Those who live as His disciples will seek the patience, discipline and trust to be His message to all through the surprises of life.

Bartholomew believes

The psalmist categorizes God as faithful, just, kind and near in the texts today from the Roman Catholic lectionary. The faithfulness and justice of God is expressed by John of Patmos in the description of his vision of the New Jerusalem, the Church, wed to the Lamb, Jesus. Friar Jude Winkler notes that this vision is of a society, the Church. It is a reminder that our spiritual life is meant to be lived in society with and for others. The foundation of this society is in the twelve Apostles and the twelve tribes of Israel. Friar Jude asks us to recall that nations and individuals come to know God through the history of their experience of the Divine. We can reflect on our own history to verify the faithfulness, kindness and Presence of God. Nathaniel (another name for Bartholomew, who is the saint celebrated today) is very likely in prayer under the fig tree when he is interrupted by Philip. The episode in the Gospel of John which details his calling to follow Jesus is rich in drama, mystery and symbolic language. Some scholars propose that Nathaniel was a student of one of the rabbis. The rise of religious groups like the Pharisees encouraged some to pray and study about the Messiah. Friar Jude explains that Jesus addresses Nathaniel using some references to Jacob becoming Israel and experiencing the vision of Jacob’s ladder. Why did Nathaniel respond to Jesus with such certainty and conviction? The answer may rest in the timing of his history in relationship with God and the “coincidence” of Jesus being on his wavelength in prayer that day!

Ruth rocks

The texts from the Roman Catholic Lectionary today inspire FriarJude Winkler to encourage us to consider Love which holds nothing back. He reminds us that we might be tempted to think that if I love anymore I will have nothing left. The psalmist praises the Love of God through which we justice is obtained for the oppressed, the hungry are fed, the prisoners are freed, the blind see, the humbled are lifted up, the strangers receive hospitality and the outcast receive care. The Book of Ruth inspires readers through an example of how God brings the Love praised by the psalmist to reality. Ruth is a widow, a Gentile, a hated Moabite and a woman of deep love for and commitment to her mother-in-law, Naomi. Rabbi Joseph Telushkin includes Ruth as one of the most important people of the Hebrew Bible. The actions of Ruth are a model for life which testifies to the vertical and the horizontal dimension of faith, mentioned by Friar Jude. The Great Commandment proclaimed by Jesus in the text today from the Gospel of Matthew is Love with all our being of God and neighbour. The praise of the psalmist and the description of the Suffering Servant of God in the Book of Isaiah are cited by Jesus (Luke 4.12-22) as He initiates His public ministry. The qualities of patience, hope, commitment, humility and hard work in a person who turns her face toward God are recognized by Lizz CurtisHiggs as qualities to declare that Ruth still rocks today. 

Celebration and life

The texts today from the Roman Catholic Lectionary leave us with questions about the twist which surprises us at the end of the passages from the Book of Judges and the Gospel of Matthew. The account of some Jewish scholars concerning Jephthah is that he is not a hero to be emulated but a man who used violent action to achieve the power to rule the tribes of Israel in their ongoing struggle with their neighbours including the Ammonites. He is categorized as one who made a bad and illegal vow concerning sacrifice of his unnamed daughter. Some authorities indicate that his own pride was all that prevented him from being freed from this vow by the religious authorities.Friar Jude Winkler notes that child sacrifice was practiced by the Israelites up to the time of the Babylonian exile, though the Prophets condemned it based on the sparing of Isaac at the hands of Abraham. Another point of view concerning this sacrifice is expressed in a lamentation about the place of woman andchildren in the Torah tradition and how important that the etiology of a Jewish commemoration of virgin life (and death) be linked to this episode from Judges. The surprise in the parable from the Gospel of Matthew that the King should toss the man without a wedding garment from the wedding banquet, which is the symbol of the Kingdom of Heaven, after inviting the outcasts and marginalized to be with the King and Son in celebration of life and communion. Friar Jude notes that this man was particularly resistant to accept the hospitality and the invitation to communion because the wedding garment was usually provided for the guests at the door. We can find stubbornness in both these surprising texts. Jephthah was king and could not admit his rash foolishness. The rejected wedding guest need to hold onto his way when offered the Way to peace in the Kingdom. Our ego, pride, and stubbornness need to be noted and questioned as they keep us from the celebration of Life.

Best for others

The texts today from the Roman Catholic Lectionary give us the opportunity to consider how we connect the things we do for others to what is best for us. The episode today from the Book of Judges gives a response from Jotham son of Gideon when Abimelech, one of his brothers is made king of the Israelites, as Friar Jude Winkler reminds us, in violation of the method of charismatic choice for “judges of Israel”. Jewish scholars do not include Abimelech in the list of proper “judges”. The ascent of this power hungry male offspringof Gideon is marked by murder and violence. This is an extreme example wherein the amount of good for the people who he rules is minimal and the amount of personal gain is maximized. We hear the psalmist praise the generous treatment of King David by God. The mix of good for the people and self satisfaction in this ruler of Israel is certainly more like the shepherding intended to be practiced in response to the will of God. The Gospel from Matthew establishes a very challenging standard for what our work should provide for us. We should be satisfied with the “fair day’s wage” regardless of how much work we are required to do in that day. The wage is to sustain our lives. It is given Providently to all who come to the vineyard to work. Our call to the vineyard may come early in the day, or at noon or at the end of the day. When we accept the call to work in the Vineyard, we have our personal needs taken care of by the Owner of the Vineyard. Our challenge is to rejoice in the generosity of God who attends to the Life of all who come, regardless of their “time of life”.

Peace from true wealth

Much of the created world is controlled by people for their own gain and security. History, at times, seems to be the story of how one tribe conquers and oppresses the other for control of land which is considered valuable to maintain the power of the oppressor. At the time in the history of Israel which is associated with the passage today about the calling of Gideon, from the Roman Catholic Lectionary, the valley of Jezrael, an agricultural area where the Israelites lived, was invaded and controlled by an Eastern tribe of Madianites. During this time of seven years, the Israelites had yielded to the pressure of the conquerors and had even brought worship and offerings to the foreign gods. The Lord calls Gideon, to be the leader to free His people from this oppression. The Gospel from Matthew is a dialog between Jesus and His disciples about the difficulty of those who rely on their own resources of wealth, power and property to enter the Kingdom of Heaven. This entry to heaven may have two meanings; the return to God at the end of life is understood to be a time of judgement of our faithfulness to Love God and neighbour (see Matthew 25:31-46) is one meaning and the other is the peace of relationship with God which is featured in the story of Gideon and which is experienced by believers in daily life. Friar Jude Winkler speaks of the riches which are available in friendship, relationship and enjoyment of creation to those who have rejected control of their lives by the bonds of social expectation and the management of wealth. He clarifies that the return on investment which is declared by the adherents to the “Gospel of Prosperity” is not the wealth of Francis of Assisi to which Friar Jude is a witness. The wealth, peace and security of Francis is available to all.

God Knows

The texts from the Roman Catholic Lectionary today prompt Friar Jude Winkler to comment with the question “What does God know about agriculture?. This inquiry is related to the passage from the Book of Judges where we are told of the worship by the Israelites of the agricultural gods ofthe pagan peoples who surround them in Canaan. Friar Jude suggests that they may be “hedging their bets” so that they may have fertile yield from their efforts to survive in the land. The application of this question today may become “What does God know about economic development? investment strategy? social policy? health care? Education? and the deficit? How do believers “hedge their bets” today by adopting the rules of the gods of modern life when we address how to survive and live fully as communities today? The episode from the Gospel of Matthew where Jesus is interrupted by a rich young man who seeks to what he still lacks to be good brings the question of “What God knows” to our personal life. The way in which we “hedge our bets” and accept the gods of the culture which offer power, prestige, pride and wealth as the means to increase our yield invite of to consider what is missing in our plan? Some commentators see the search to fill the emptiness in his life in the urgency of the rich young man to engage Jesus. We look around to see the gods we need to reject in favour of trust in Providence.

Choice and childlike

The concept of free will is a challenge sometimes for believers. The words of the psalmist in the texts from the Roman CatholicLectionary today declare that God is his portion and his cup. He chooses God. Fruits of that choice are described as goodness, counsel, strength, security, and pleasure in a full life. The Gospel from Matthew tells of the reaction of Jesus and his disciples to the choice made by parents to bring their children to Jesus for a blessing. Choices, in this episode, are made by the parents, the disciples and Jesus. When our immaturity is evident we need to accept the choices of others for our good. A lack of knowledge of safe work practice means we cannot choose for ourselves how to dress and perform activities safely. Immaturity in spiritual development sometimes causes us to seek and expect fruits of a relationship with God which differ from those praised by the psalmist. Our need for counsel from those more experienced, our fathers and mothers in faith, and from Jesus, puts us in a childlike condition. This condition of humility, simplicity, openness and obedience will align us to experience the blessings in the psalm. Friar Jude Winkler comments on the mixture of belief and experience of God in the people who are addressed by Joshua in the passage from the Book which bears his name. The choice is placed strongly before them. They are expected to choose the God of Israel over all the other gods which they have been tempted to follow in their journey to date. They are about to enter a new land which is comparable to our beginning a new day. We will be offered choice today. It will involve how we set our direction toward God and holiness or away. We are childlike to be best disposed to hear God and adult in our resolve to live what we hear.

Joshua tells the story

The psalmist today in the texts from the RomanCatholic Lectionary proclaims that God works in history with steadfast Love that endures forever. The passage from the Book of Joshua, today, concludes this sixth volume of the Jewish and Christian Bible. PROPHET JOSHUA (YUSHA^) (blessings and peace be upon him) is also a part of Islamic tradition. Joshua delivers an impressive address, reviewing the past, and makes the people vow to remain faithful. The past reviewed by the psalmist and Joshua tells of the mighty handand outstretched arm whereby God led the Israelites out of Egypt. This journey to the Promised Land is marked by the replacement of the people living in the cities of Palestine with the Israelites. The Bible texts give the impression that this change of land control was rapid and with a great deal of force. The psalmist declares that God stuck down, killed and saved them from their foes. Some scholars place the authorship of the Book of Joshua at the time of Solomon and note that the change in control of the land in Palestine probably took decades to be realized. Jesus addresses the desire of God that steadfast Love be the mark of those who accept marriage and religious life as a vocation in the passage from the Gospel of Matthew on the question of divorce. Living to celebrate steadfast Love is the Way for a life vocation to praise God. In the life journey, the steadfast Presence causes transformation so that the walls of our “personal Jerichos” yield to the mighty hand of our relationship with God.

Mary leads the Way

The Roman Catholic Lectionary offers texts to celebrate the Feast of the Assumption of Mary into heaven.  The confrontation between the woman and great red dragon in the passage from the Book of Revelation invokes many images. The Church has been described as being Marian before it was Petrine or Pauline. This observation is supported by the Incarnation as the Divine being present in human form in our community as a consequence of the “yes” of Mary. The Church born in Mary and reborn in believers today lives the resurrection promise that Paul presents to the Corinthians. The battle continues today between Church and rulers, authorities and powers, both within and outside the person. The victory of Christ over these agents of death is the message of the Book of Revelation. In the text from the Gospel of Luke, Mary declares her praise of God for the life which she lives in harmony with His will to show mercy, scatter the proud and lift up the lowly. The Roman Catholic Church celebrates the lifting up of the Most Faithful Mother of the Church to heaven in the liturgy today.

Present to us

How do we celebrate the Presence of God in our lives? The psalmist in the texts from the Roman Catholic Lectionary today calls for a joyful noise to announce the great deeds of God in delivering the people of Israel from slavery in Egypt to life in the Promised Land. The last chapter of the Book of Deuteronomy describes the death of Moses who was led by God to MountNebo where he is shown the Promised Land and where he dies at age 120 in full vigour and is mysteriously buried by God. Friar Jude Winkler notes that the biblical personages, Enoch, Elijah and Moses have special places in apocalyptic literature because of the manner of their death in the Presence of God. We understand and hopefully celebrate the Presence at the moment of death. The Gospel of Matthew points to the understanding of Christians today that Christ is Present in the gathering of two or three in His Name. Friar Jude notes the use of the word “Church” for the second time in this Gospel. Matthew who wrote as a Jew to Jewish followers of Jesus about 80 AD expresses the idea that believers gathered in the Name of God experience wisdom, insight and the grace to make decisions on direction and policy. This is a scriptural incentive to join with Believers and pray to understand the direction we need to take to be the One Body making joyful noise in praise of the Present.

Raise questions for us

The passages from the Roman Catholic Lectionary today may raise questions for us. The nature of these questions may be to wonder about the forceful immigration of the Israelites to Canaan, our God living among other gods and a curious behaviour of a shepherd. The passing of leadership to Joshua from Moses is considered an example to us of how to surrender authority according to the Will of God to others by Friar Jude Winkler. Jewish midrash and tradition about Joshua shows him to be an apprentice of Moses throughout the journey from Egypt to Canaan. The Jewish tradition which may help us with the apparently violent nature of this invasion is that the residents of the cities which the Israelites occupied were given the option to leave in peace before the battles which would decide the matter violently. The psalmist seems to see the God of Israel standing among many gods. Jewish people, at the time of the writing of Deuteronomy, were moving from belief which was henotheist, there are many gods but Israel has chosen the True God, to monotheism, there is One God. Friar Jude notes that the Gospel of Matthew today reminds us of the attitude of simple faith and trust in Providence which we too often lose because of our overly analytical approach or our dismissal of those who are not “with us” in social, economic and intellectual space. The kingdom opens to us when we welcome the little ones who bring Christ. The teaching of Jesus in this text from Matthew, a Jew writing to a Jewish audience, has the form of rabbinical instruction of the time as He proposes the completely impractical idea that the shepherd would leave 99 sheep to find the lost one as the common practice. The effect of this approach is that we appreciate the radical difference of the approach of Jesus, the Good Shepherd, to seek out the lost who would be ignored by practical people. This approach is the Way for those disciples of Jesus who apprentice with Him and are prepared to be His servant-leader today.

What do we read?

The tendency we have to read things into texts that support our point of view and our theories of how things are or should be can be uncovered as we meditate on the texts from the Roman Catholic Lectionary today. The Book of Deuteronomy is described by Jewish scholars as presenting God’s choice of Israel, and the love and faithfulness which He has manifested toward it; from which are deduced the great practical duties of loyal and loving devotion to Him, an absolute and uncompromising repudiation of all false gods, a warm and spontaneous obedience to His will, and a large-hearted and generous attitude toward men. We often read privilege and distance into the concept of being chosen. This is not the “chosen” of Deuteronomy. Friar JudeWinkler picks up the chosen nature of the people of Israel who went down to Egypt and restates the obligation which Moses speaks to them to bring their experience of the Love of God to all people. The psalmist joins the chorus of praise of God for the great things which have been experience by Israel as a consequence of the choice of God. The Gospel of Matthew offers an understanding of Jesus as God who is embracing human life, showing it as the great gift of the Father, which He will surrender as testimony to the depth of His Love for humanity. The Temple tax which, according to some commentators, was imposed as an annual tax on all Jews from age 20 to 50 for the upkeep of the Temple, is identified in a rabbinical dialog as not applying to Jesus, Son of God, and Peter, his brother in the Kingdom, as the children of the king do not pay tax. However, the law must be respected and the fish from the Sea of Galilee, likely atilapia, serves to deliver the required money. What else do we read into this episode in Matthew? Some base the age of Jesus disciples on this passage. Friar Jude offers us the insight to understand Peter better as the leader in the group of disciples. Perhaps our appreciation of the need to respect civil and religious law is changed?

What to do and say today

The texts today from the Roman Catholic Lectionary bring to mind two related and essential aspects of life, faith and the end time. The Book of Wisdom was one of the last parts of the Hebrew testament to be written. The book, written in Greek, is included in the Roman Catholic and Orthodox canon. The passage today recounts some of the fruits which Israel experienced in their journey to be a faithful partner with God in the Covenant. The Letter to the Hebrews gives a definition of faith as the realization of what is hoped for. We require faith in our daily lives so that the plans we make will unfold as each person contributes his or her part of the 5000 piece puzzle which can make up a day, a week, or a year. We think about the parable of the Master in the Gospel of Luke today who has instructed His servants that they will need to keep his house until He returns. Faith guides us to trust others, and as FriarJude Winkler comments, treat them with more dignity than they think they deserve. This maintenance of the Kingdom of the Master is our way to plan for His return. Father Larry Gillick SJ considers the investment God has made in humanity through Jesus. The disciple of Jesus is mandated through the action of having been given much understanding of the Master to be found doing the work of the Master when He returns. The end times remind Friar Jude of the advice that we should consider “Nothing left undone, nothing left unsaid” in our actions today.

Sow the seed generously

The Texts of the Roman Catholic Lectionary today are chosen for the celebration of the feast of the third century deacon, St Lawrence. According to legend, he was charged with the responsibility for the material goods of the Church in Rome and with the distribution of alms to the poor. The climate of persecution, at the time, and Lawrence stubborn support of the poor instead of turning over money to support the Empire brought him a martyr’s death. FriarJude Winkler reflects that the texts today call us to be generous in our giving. The appeal to the Corinthians by Paul in the passage today was to support the poor and desolate in Jerusalem. We need to be generous with our material goods to help others. Friar Jude notes that one benefit which generous people realize is that they live better without the material and wealth which can come to own us. The giving heart experiences the ever deepening capacity of the Lover to give. The practice of giving by putting to death our desires and passions in favour of the needs of the other will be the realization of the advice in the Gospel of John that the seed must die to bring forth the harvest of life in the wheat.

Great peace in guidance

The theme of the great gifts of God for the people who are identified in the texts of the Roman Catholic Lectionary today as set aside or chosen by God is both welcome and disturbing. The Book of Deuteronomy is dated to the seventh century BCE. Friar Jude Winkler comments, with others, that the Jewish people at this time were moving from belief which was henotheist, there are many gods but Israel has chosen the True God, to monotheism, there is One God. The text recalls how God has chosen them to be delivered to the Promised Land by a mighty hand and an outstretched arm. This power play for one group of Chosen at the expense of the other by “³⁸driving out before you nations greater and mightier than yourselves” is one difficulty with the text. The scholars ofDeuteronomy note the great commandment of Love of God and Neighbour which is central to living in relationship with God who has destroyed anxiety about the Divine nature. The text from the Hebrew bible is matched with Jesus description to His Disciples in the Gospel of Matthew that those who follow Him will need to deny themselves and lose their lives if they desire to keep their Life in Eternal Relationship with Him. The Gospel of Matthew presents Jesus, the King of the Jews and the descendant of David. The journey that Moses prepares the Israelites to begin across the Jordan in the Promised Land is continued as the Jewish audience of Jesus is invited to follow Him, the Son of Man coming into His kingdom which will bring intimacy with the Divine now and for eternity through the self giving which commands the Chosen to be the Love of God to all.

Believe in action

The texts today from the Roman Catholic Lectionary can be appreciated in the light of the prayer of the psalmist that today we would listen to His voice and not harden our hearts as at Meribah and Massah. The episode described in the Book of Numbers tells of the ingratitude of the Israelites who followed Moses to freedom from Egypt through the intervention of the mighty hand of God. In response to their complaints of dying of thirst, God instructs Moses to speak to a rock in the Name of God. The action of Moses to strike the rock twice is explained by Friar Jude Winkler as a sign that he doubted the Providence of God. Many commentators have expressed opinions on the nature of Moses “rebellion” and the apparent severity of the punishment. Christian prayer reminds us of the hardness of heart which is damaging to our relationship with God. The name Massah means testing, and the name Meribah means quarreling. The important decision of followers of Christ is presented in the passage from the Gospel of Matthew. Here Peter responds to Jesus question about His identity with the declaration that he is the “Messiah, Son of the Living God”. Jesus declares that this profession of faith is the gift of the Father to Peter. This is the question for all followers of Christ. The consequence of testing, quarreling, and doubt over the answer given by Peter will be far more severe to our lives than the punishment of Moses. We open our minds and soften our hearts to join the faithful in praise of God.

Doers and dreamers

A travel publication by the Nova Scotia government is called the “Doers and Dreamers Guide”. The people we encounter in the texts today from the Roman Catholic Lectionary fall into the category of “doers”. The Gospel of Matthew was written by a Jew for followers of Jesus who were mostly Jewish. The passage today compares the superficial observance of religious custom and tradition by “religious” people with the chutzpah and confident faith of the Canaanite woman who comes to Jesus from outside His Tradition and tribe. Friar Jude Winkler notes that she approaches Jesus respectfully addressing His as “lord” or “sir”. She is aware of His ancestry and the royalty of His line of David. This attention to Him seems to be absent in the approach of the religious authorities. She is a doer. Her faith is persistent beyond the initial redirection by Jesus identifying her as one outside the “Chosen”. Her clever retort is evidence that the Spirit is for all. We can mistakenly limit the action of Providence to those who are inside the Church. The doer mentioned in the passage from the Book of Numbers is Caleb. He remains confident in Providence to carry the Israelites to the Promised Land. His faith does not let him lie to the people in the desert to avoid trusting that the Will of God is the path for them to follow in spite of the likely opposition from the inhabitants of the land across the Jordan. We have to attend to our dreams and visions when planning and motivating. Our call to action often comes with the need exercise faith in the desire of God to provide for His children.

From the mountaintop

The texts, today, from the Roman Catholic Lectionary present images of glory and brightness which human eyes can barely imagine. The Roman Catholic Church celebrates the feast of the Transfiguration of the Lord today.  This glorious event has been related in detail by St. Matthew (17:1-6), St. Mark (9:1-8), and St. Luke (9:28-36), while St. Peter (2 Peter 1:16-18) and St. John (1:14), two of the privileged witnesses, make allusion to it. Fr Greg Friedman, OFM, comments that Luke presents Jesus as the Prophet of God, par excellence, as Son of the Father. The passage from the seventh chapter of the Book Of Daniel introduces One like a Son of man who is given power, glory and dominion by the Father. This vision in the Book of Daniel is associated with Maccabean times. The visions describe the national crisis that occurred under Antiochus IV Epiphanes, a Seleucid king who persecuted and slaughtered thousands of observant Jews. The Glory of God in the visions of Daniel and in the Transfiguration of Jesus is a mountain top experience which will bolster faithful to continue to struggle through the suffering which comes from living lives faithful to our religious tradition. Peter may wish to build tents and remain in the awe of the Presence, but the Father calls the Son and His disciples to come down the mountain and continue our life journey knowing that He is Present when we arrive at our Jerusalem and find our reception is very similar to that of our Shepherd.

Reach to reset

Many devices today operate from a set of programmed instructions. We are familiar with the ability to re-start or re-set these devices when they cease to perform as we expect and desire. The passage today from the Book of Leviticus details the procedure for the Israelites to govern their lives by trusting in God and the theocracy which preserved the Divine Law as the primary rule in the land. According to Friar Jude Winkler, God is the owner of the land of the Israelites. The original land was allocated to the twelve tribes of Israel for the maintenance of life. The land was to be left fallow every seven years for a Sabbatical year and after seven times seven years a Jubilee year was proclaimed which reset the economic system, returned the land to the original caretakers and provided for the relief of the poor or enslaved. Friar Jude notes that Christian tradition continues to advocate that the excess of the world is material wealth stolen from the poor. It is very difficult to push the reset button in our daily lives. The death of John the Baptist is described in the text from the Gospel of Matthew. The inability of King Herod to execute John who had charged him of acting contrary to the Law in his marriage to his brother’s wife was not due to a lack of power. Herod was at least intrigued by this prophet who called people to repent and reset their lives. This reset requires humility to admit we have erred and need correction. This position was not attainable for Herod. We too often are unable to see the poor decisions we have made. We may need to reach for the reset button. 

Gather and See

The texts today from the Roman Catholic Lectionary bring us to consider the interplay between our ‘normal’ lives working and attending to family and the days we set aside for family gatherings, community events and religious festivals. The passage from the Book of Leviticus details the times of the prescribed festivals to be celebrated by the Israelites. FriarJude Winkler discusses the origins of these special days and we understand that many are rooted in agricultural feasts. The relationship of Providence and thanksgiving to daily life is very clear to agricultural people. The historical events of the Passover of the Israelites from slavery in Egypt to freedom changed the celebration to one which commemorates this mighty action of God. The Gospel from Matthew recounts Jesus visit to His home in Nazareth. Gathering with family in our home community is an event which brings both joy and challenge. Some commentators suggest that Jesus may have been absent from Nazareth for some time and like our experience after a long time we are remembered as if we are still living as we were years ago. Changes to our attitudes, disposition and life style are not immediately noticed or sometimes even welcomed. People are more comfortable when the people who gather for social or religious feasts are as predictable as the ‘liturgy’ of the visit or the feast prescribes. Jesus notes that the Good News that He brings is ignored. The people see the son of the carpenter (a job, at the time, for families who had lost agricultural land) and they group Him as one of the family they have categorized and understand. Friar Jude concludes his comments today with the caution that we might be missing the good in those around us with whom we do not take the time to explore their real persons.

Faith and Trust Old and New

The famous phrase “faith of our fathers” is a seed for contemplation which can be applied to the texts from the Roman CatholicLectionary today. The passage from the Book of Exodus relates the detail with which Moses constructs the tent of meeting according to the instructions from God. This attention to the detail follows the scenario where the delivery of the Ten Commandments was interrupted by a severe lapse in the trust of the Israelites in God to continue to lead them. Exodus describes the manner of the Presence with them during their journey to the Promised Land. Friar Jude Winkler notes the placement of the “mercy seat” atop the Ark of the Covenant which will be a significant place of contact for the people with God as they are trained through their journey to trust God. The Gospel of Matthew presents two parables with paradox and a future eschatology. Friar Jude notes that the Kingdom of God in the future end of the world will involve a separation of the good from the evil. The Gospel of Matthew leads to the separation of the sheep and the goats (Matthew 25:31 – 46) at the time when Jesus returns to His Kingdom on earth. Commentators note that the qualities which separated the sheep from the goats may surprise us. The paradox to ponder and to attempt to trust in God to live is ‘Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.’ The old and the tradition of our relationship over the centuries with God is to be integrated with our need to change, journey and trust so that we develop the vitality to act and be the sheep who hear “Come, you that are blessed by my Father”.