The texts from the Roman Catholic Lectionary on the Memorial of St. Ignatius of Loyola invite us to contemplate how we make visible the glory of God within in our daily encounters with people.
The reading from the Book of Exodus describes the radiance of Moses’ face after his meeting with God. Psalm 99 is a hymn to God as the king whose grandeur is seen in the laws given to Israel. In the Gospel from Matthew, Jesus offers more parables on the extreme value of living in the Kingdom of God. Rebecca Ruiz reflects upon living “Ad Majorem Dei Gloriam”. John Shea, S.J. comments that at the literal level, the individuals in the Gospel seem only “in love” with money. But we can interpret the stories as a metaphor. They are in love with something of great value and, like anyone in love, they make great, even crazy, sacrifices for their beloved. Don Schwager quotes “Finding the pearl of great price,” by Origen of Alexandria (185-254 AD). The Word Among Us Meditation on Exodus 34:29-35 comments that sometimes we have a hard time seeing what’s crystal clear to everyone else: we have changed. A post by Franciscan Media reflects on the life of Saint Ignatius of Loyola Saint of the Day for July 31. Friar Jude Winkler shares how we, like Moses, change when we experience God in ecstasy. The connection of the Gospel of Matthew to the Pharisees means use of the term the Kingdom of Heaven. Friar Jude reminds us that our actions in traffic, at the check out, in groups, and in prayer time should radiate a change people can see. Fr. Richard Rohr, OFM, shares the inner radiance of Jarena Lee (1783–1864), the first authorized woman preacher in the African Methodist Episcopal Church. Margaret Silf provides an excellent description of the role of consolation and desolation in our process of discernment. Our journey includes times when we turn in on ourselves and drive down the spiral ever deeper into our own negative feelings. We feel cut us off from community and we want to give up on things that used to be important to us. We patiently await following the example of Ignatius and others for the Spirit that lifts our hearts so that we can see the joys and sorrows of other people This bonds us more closely to our human community. We become open to new inspiration and ideas that enable us to radiate the glory of God.
Wednesday, July 31, 2019
Tuesday, July 30, 2019
Consequences of wickedness
The texts from the Roman Catholic Lectionary today explore our relationship with God with focus on the treatment of wickedness.
 |
| Climate Emergency Analysis |
The passage from Exodus describes Moses’ intimacy with God and the renewal of the Tablets of the Ten Commandments.
* [34:6] Gracious…fidelity: this succinct poetic description of God is an often-repeated statement of belief (see Nm 14:18; Ps 103:8; 145:8; Jl 2:13; Jon 4:2). All the terms describe God’s relationship to the covenant people.1
In Psalm 103, the author proclaims even sin cannot destroy God’s mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility.
* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22).2
In the Gospel from Matthew, Jesus gives the Explanation of the Parable of the Weeds.
* [13:37–43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.3
The reflection from Jeanne Schuler reviews some images of God that say humans cannot be friends with gods. The distance between them is surpassing, whereas any friendship requires that something is shared. Some say that God is unknowable and words compromise, so we best worship in silence. For others, God is completely abstract, like a principle or power situated beyond our world.
But in the tent with Moses, God shows another face. Yahweh is the yearning face of God, who reaches out to find us. Whose words are carved in stone to guide us. Who rushes to forgive a contrite heart.
We each have a garden to tend... I want a righteous garden free of weeds… In this dream, no darkness falls and all bad seeds are banished from this earth. Then the master gardener visits. To my surprise, he pushes back some noxious growth to reveal a blossom hidden below. Hope returns. I learn to see what is growing in the shadows. Goodness lurks amidst the weeds. Like this earth, I am a mixed bag. God, please visit this garden. Stay a while. Help us to know which seeds to water. Prepare us for the harvest.4
Don Schwager quotes “Let us become friends of Jesus,” by Origen of Alexandria (185-254 AD).
"Now, having discoursed sufficiently to the multitudes in parables, he sends them away and goes to his own house, where his disciples come to him. His disciples did not go with those he sent away. As many as are more genuine hearers of Jesus first follow him, then having inquired about his house, are permitted to see it. Having come, they saw and stayed with him for all that day, and perhaps some of them even longer. In my opinion, such things are implied in the Gospel according to John... And if then, unlike the multitudes whom he sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come to him when he goes into the house. And having come, let us inquire about the explanation of the parable, whether of the tares of the field, or of any other. (excerpt from the COMMENTARY ON MATTHEW 10.1–3)5
The Word Among Us Meditation on Matthew 13:36-43 shares some more good news about being one of God’s good seeds… God never plants just one apple seed or one seed of corn. He sows rows and rows of them! That means he has provided people to encourage you right where you are—wherever you are. It also means he has sown you in the right field; he knows just the right situations where your gifts and the fruit you bear will make a difference.
What about the fruit you’ll bear? Take a look at St. Paul’s list in Galatians 5:22-23: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. You’ll find that you’re peaceful even in a stressful situation. You’ll notice someone who is hurting and want to show them kindness. You’ll be better able to say no to temptation.6
Friar Jude Winkler unpacks the amalgam of encounters of Moses with God prior to the final set of the Ten Commandments. Why does evil still exist? What is the final accounting at the last day? Friar Jude connects the parable of the weeds to these questions.
Fr. Richard Rohr, OFM, introduces Sojourner Truth (1797–1883)—an abolitionist and advocate for women’s rights who was born “Isabella” to an enslaved couple in New York…
Sojourner Truth (1797–1883)—an abolitionist and advocate for women’s rights—was born “Isabella” to an enslaved couple in New York
Isabella gradually came to know God as what I might call “the eternal now,” beyond human comprehension. God is only known by loving and experiencing God. Sojourner Truth wrote of her own mystical encounters with God in the third person.
As it regarded the worship of God, he was to be worshipped at all times and in all places; and one portion of time never seemed to her more holy than another.’7
In our journey, we grow as wheat and weeds. As we accept the invitation of intimacy with God, we are inspired to bear the fruit of the Spirit as Paul proclaimed to the Galatians. (Galatians 5:22-23).
References
Monday, July 29, 2019
Actions for wholeness
The texts from the Roman Catholic Lectionary today invite contemplation of the actions we take to respond to nudges toward wholeness that come our way on the journey.
 |
| Present to guests |
The reading from the Book of Exodus describes the Golden Calf response of the Israelites during Moses absence.
* [32:21–24] Aaron attempts to persuade Moses not to act in anger, just as Moses persuaded the Lord. He also shifts the blame from himself to the people.1
In Psalm 106 Israel is invited to praise the God whose mercy has always tempered judgment of Israel as in the golden calf episode (Ps 106:19–23; see Ex 32–34).
* [Psalm 106] Israel is invited to praise the God whose mercy has always tempered judgment of Israel (Ps 106:1–3). The speaker, on behalf of all, seeks solidarity with the people, who can always count on God’s fidelity despite their sin (Ps 106:4–5). Confident of God’s mercy, the speaker invites national repentance (Ps 106:6) by reciting from Israel’s history eight instances of sin, judgment, and forgiveness. The sins are the rebellion at the Red Sea (Ps 106:6–12; see Ex 14–15), the craving for meat in the desert (Ps 106:13–15; see Nm 11), the challenge to Moses’ authority (Ps 106:16–18; see Nm 16), the golden calf episode (Ps 106:19–23; see Ex 32–34),2
The Gospel from Luke is Jesus comments to Martha about the decision of her sister Mary to choose being in His presence over anxiety about hospitality.
* [10:38–42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.3
Tamora Whitney shares her story where someone has to offer the refreshing beverages. Someone has to cook and serve the food. It’s not going to serve itself. And here she [Martha] is with an important guest and her sister [Mary] is no help.
And in my story while I was feeling inadequate caring for my dying husband, I also wanted his sister to have quality time with her dying brother. I wanted her to have the time and ability to connect with him while there was still time, and not to waste that time cleaning the kitchen counters. And when Martha tells Jesus to tell Mary to help out, he says that the quality time she is spending with him is more valuable than the serving work in the kitchen. He says, “Mary has chosen the better part and it will not be taken from her.” A clean house is a good thing. A host who provides good food for guests is good, but the host who provides sincere attention to guests might be better. Martha is making sure the required preparations are made, but Mary is spending the more quality time with Jesus while there is still time.4
Don Schwager quotes “The voice of life and joy that awakens the dead,” by Athanasius of Alexandria (295-373 AD). This connects more closely with the alternate Gospel for today (John 11. 17-21).
"I am the voice of life that wakens the dead. I am the good odor that takes away the foul odor. I am the voice of joy that takes away sorrow and grief.… I am the comfort of those who are in grief. Those who belong to me are given joy by me. I am the joy of the whole world. I gladden all my friends and rejoice with them. I am the bread of life" (John 6:35). (excerpt from HOMILY ON THE RESURRECTION OF LAZARUS)5
The Word Among Us Meditation shares about good old Martha! She was never one to hide her feelings. She had no problem saying whatever was on her mind. You might recall that when Jesus came for dinner and her sister, Mary, sat down to listen to him, Martha had no qualms about complaining to Jesus.
You have a friendship with Jesus too. That means you can be as honest with him as Martha was. You can tell him when you’re feeling disappointed in him. You can even tell him when you’re angry with him or when you feel he has let you down. Don’t worry, he won’t condemn you for it. Remember: he is human as well as divine. He knows what you’re feeling because he has felt it too. Rather than hurting your friendship with him, your honesty will strengthen it.6
Friar Jude Winkler describes how Moses operated as an intercessor for his people before God. We are urged to consider doing less and enjoying Presence more. Friar Jude comments on Martha’s great profession of faith in the alternate Gospel reading from John 11. 17-21 today.
Fr. Richard Rohr, OFM, comments that holiness is a concept that makes ordinary people nervous. . . . The holiness that Jesus describes has less to do with pious character traits and more to do with the hosting of God’s abiding presence. It is not effort but invitation that opens the human spirit to the possibility that God may sojourn with us.
The human task is threefold. First, the human spirit must connect to the eternal by turning toward God’s immanence and ineffability with yearning. Second, each person must explore the inner reality of his or her humanity facing unmet potential and catastrophic failure with unmitigated honesty and grace. Finally, each one of us must face the unlovable neighbor, the enemy outside of our embrace, and the shadow skulking in the recesses of our own hearts. Only then can we declare God’s perplexing and unlikely peace on earth.7
The tension between action and being Present continues to be an opportunity for us to pause before picking one in preference to the other.
References
Sunday, July 28, 2019
Prayer persistence and chutzpah
The texts from the Roman Catholic Lectionary today invite us to be open to the Spirit in prayer that combines our longing and our persistence.
 |
| Prayer place |
In the passage from the Book of Genesis Abraham intercedes for Sodom.
* [18:20] The immorality of the cities was already hinted at in 13:13, when Lot made his choice to live there. The “outcry” comes from the victims of the injustice and violence rampant in the city, which will shortly be illustrated in the treatment of the visitors. The outcry of the Hebrews under the harsh treatment of Pharaoh (Ex 3:7) came up to God who reacts in anger at mistreatment of the poor (cf. Ex 22:21–23; Is 5:7). Sodom and Gomorrah became types of sinful cities in biblical literature. Is 1:9–10; 3:9 sees their sin as lack of social justice, Ez 16:46–51, as disregard for the poor, and Jer 23:14, as general immorality. In the Genesis story, the sin is violation of the sacred duty of hospitality by the threatened rape of Lot’s guests.1
Psalm 138 is a thanksgiving to God, who came to the rescue of the psalmist.
* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8).2
The sovereign role of Christ is a theme in the Letter of Paul to the Colossians.
* [2:11] A description of baptism (Col 2:12) in symbolic terms of the Old Testament rite for entry into the community. The false teachers may have demanded physical circumcision of the Colossians.
* [2:14] The elaborate metaphor here about how God canceled the legal claims against us through Christ’s cross depicts not Christ being nailed to the cross by men but the bond…with its legal claims being nailed to the cross by God.3
In the Gospel from Luke, Jesus teaches the Lord’s Prayer and persistence in seeking an answer to prayer.
* [11:1–13] Luke presents three episodes concerned with prayer. The first (Lk 11:1–4) recounts Jesus teaching his disciples the Christian communal prayer, the “Our Father”; the second (Lk 11:5–8), the importance of persistence in prayer; the third (Lk 11:9–13), the effectiveness of prayer.4
Eileen Wirth told a close friend experiencing a health crisis to remember the old cliché that “God writes straight with crooked lines.
I also believe that if we DON’T ask, we are less likely to receive and that if we fail to knock, doors of any sort are less likely to open. Our own attitude can make some difference. A wise Jesuit once asked, “Am I drowning in bad news because I am failing to be good news?”Even when things are awful, we can usually find SOME way to be good news to other people. Hint: if you are disturbed by those pictures from the border, send a donation to the Sisters of Mercy for their work in El Paso. Blessings to all who are knocking on God’s door. May he write straight on your crooked lines.5
Don Schwager quotes “The privilege and responsibility of calling God Father,” by Cyril of Alexandria (376-444 AD).
"For the Savior said, 'When you pray, say, 'Our Father.' And another of the holy Evangelists adds, 'who art in heaven' (Matthew 6:9)... He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: 'I said, you are gods, and all of you children of the Most High' (Psalm 82:6). He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God 'Father,' as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons. He commands us, therefore, to take boldness and say in our prayers, 'Our Father.'" (excerpt from COMMENTARY ON LUKE, HOMILY 71)6
The Word Among Us Meditation on Luke 11:1-13 shares that Jesus gave them what we call the “Our Father.” Though it looks like a five-step instruction, it is so much more. This prayer reveals much about who Jesus is because it gives us a glimpse into his own prayer life. It also shows who we are and God’s vision of how we should live. And it explains how Jesus wants us to relate to his Father—with the same mind and heart that he had as he walked the earth.
Jesus gave the disciples so much more than a list of tips for effective prayer. He assured them that they could approach God confidently, knowing he will always listen, always forgive, always provide and protect. And he, who is holy, will do no less for you.7
Suzanne Guthrie's Meditation on the Gospel today has the theme of "Kingdom Sized Longing". The prayer acknowledges that perpetual sense of unrequited love, longing and knowing my love can't be fulfilled temporally. Your kingdom come! My love-longing as large as a kingdom, can only be acknowledged by asking for the kingdom to come!
So it is good to have learned along the way, that my very capacities for intimacy, my raging sense of longing, equip me for a life of prayer. For what is prayer, really? Prayer is longing for that which can not be satisfied - in this lifetime. As Cardinal said, we are created for love: love eternal unbounded by time and space.8
Friar Jude Winkler describes the chutzpah of Abraham as he bargains with God over the destruction of Sodom and Gomorrah. The intimacy of Baptism invites us to sharing life with Christ. Friar Jude notes how Jesus dismisses the Greek philosophy of God as an “uncreated creator” at the edge of the universe.
Fr. Richard Rohr, OFM, introduces Thea Bowman (1937–1990) who was a Franciscan Sister of Perpetual Adoration born in Mississippi. He is drawn to Sr. Thea since his mother would listen to her talks, especially when she knew she was dying, and she found out that Thea listened to his talks. Like other mystics, Bowman found God everywhere, in all beings. She saw many images of God.
God is bread when you’re hungry, water when you’re thirsty, a harbor from the storm. God’s father to the fatherless, a mother to the motherless. God’s my sister, my brother, my leader, my guide, my teacher, my comforter, my friend. God’s the way-maker and burden-bearer, a heart-fixer and a mind-regulator. God’s my doctor who never lost a patient, my lawyer who never lost a case, my captain who never lost a battle. God’s my all in all, my everything.
God’s my rock, my sword, my shield, my lily of the valley, my pearl of great price. God’s a god of peace and a god of war. Counselor, Emmanuel, Redeemer, Savior, Prince of Peace, Son of God, Mary’s little baby, wonderful Word of God.9
The “Lord’s Prayer” shared by Luke opens a door to intimate contact with the Divine in conversation about decisions and events and in contemplation of the Divine image in the people and places we encounter daily.
References
Saturday, July 27, 2019
Connected in Life
The texts from the Roman Catholic Lectionary today offer an opportunity to contemplate being in Covenant with God and the patience of God with the transformation of the weeds in our actions to wheat that gives life.
 |
| Weeding our attitudes |
The passage from the Book of Exodus describes the liturgy of Moses to ratify the Covenant that developed from the Ten Commandments.
* [24:4] Sacred stones: stone shafts or slabs, erected as symbols of the fact that each of the twelve tribes had entered into this covenant with God; see 23:24; Gn 28:18.1
Psalm 50 states that the sacrifice God really wants is the sacrifice of praise.
* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2
In the Gospel from Matthew, Jesus uses the Parable of the Weeds Among the Wheat to illustrate the complex mixture of good and evil in our lives.
* [13:24–30] This parable is peculiar to Matthew. The comparison in Mt 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.3
Chas Kestermeier, S.J. explains that it is important to understand that, for the Jews, blood was the seat of life and, to a certain extent, identity: under no circumstances whatsoever might anyone drink it or eat meat with the blood still in it. All blood was sacred, and it had to be returned to the Lord by pouring it into the ground.
This renewed and final covenant is not in the blood of animals but in the blood of God Himself; the God-man Jesus, in His life climaxing in His death, binds humanity to God in a way that breaks down all barriers between us and God: He is now our God and we are His people --- if we do our best to follow that Law of Love that Jesus completed the written Law with. How close will that bond be? Consider the last 2-3 chapters of the Book of Revelation...4
Don Schwager quotes “The Lord sows good seeds in our heart,” by Chromatius (died 406 AD).
"The Lord clearly points out that he is the sower of good seeds. He does not cease to sow in this world as in a field. God’s word is like good seed in the hearts of people, so that each of us according to the seeds sown in us by God may bear spiritual and heavenly fruit." (excerpt from TRACTATE ON MATTHEW 51.1)5
The Word Among Us Meditation on Exodus 24:3-8 notes that when Moses splashed the blood of sacrificial animals on the altar and sprinkled it on the people, everyone saw it as a beautiful, moving gesture. That blood, the substance that gave life, sealed their covenant with God because it connected them with the altar of his presence.
Jesus inaugurated this new covenant at the Last Supper when he said, “This cup is the new covenant in my blood, which will be shed for you” (Luke 22:20). This scene is made present to us at every Mass. Every time the priest offers the Eucharistic prayer, God is essentially reminding us, “I have made an eternal covenant with you. I have given myself to you, all of myself, so that you can live with me forever.”
This is our God, a God who continues to pursue his people, even when they stray. This is our God, who renews his covenant with us every time we receive the Body and Blood of his Son. What a gracious Father we have!6
Friar Jude Winkler shares the duality of the Covenant of Moses. The Hebrew concept involved cutting a Covenant. Friar Jude sees the parable from the Gospel as an example of the patience of God.
Fr. Richard Rohr, OFM, invites us to a contemplative practice fleshed out by the teaching of Dr. Barbara Holmes and Ruth King attending to details about the development of attitudes toward people of different racial background.
Where in your life do you feel numb, shut down, dismembered, disrespected, or disconnected? What is your earliest memory of feeling this way? What events or circumstances do you believe gave birth to these experiences? What do you believe such feelings keep you from knowing?What racial identities or ethnicities have shaped how you have come to know yourself as a race?What views did your ancestors, elders, parents, or caretakers have about race? How did their views impact you? In what ways were/are your views similar or different?What are the roots of your racial lineage? Given your lineage, what has your race gained or lost throughout the generations? How have these gains or losses influenced your racial views today? [3]7
The weeds and wheat analogy may tempt us to entertain a sense of “tribal” division among the people of the world, but the fruit from focus on this parable is in identifying the “weeds within” that threaten our wholeness in life.
References
Subscribe to:
Posts (Atom)