The texts from the Roman Catholic Lectionary today challenge us to contemplate the connection between worship in the Presence of God and our mission to the “poor in Spirit”.
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| Thin places |
The reading from the First Book of Kings details the celebration when Solomon dedicated the Temple.
* [8:12–13] This brief poem is rich in layered meanings. The “dark cloud” in which the Lord intends to dwell refers not only to the cloud that filled the Temple (v. 10) but to the darkness of the windowless holy of holies and to the mystery of the God enthroned invisibly upon the cherubim as well. Solomon calls the Temple he offers God a firm base, using terminology similar to that used for God’s firm establishment of Solomon’s own kingdom (2:12, 46). Finally, Solomon intends this as a place for God to yashab, but the Hebrew word yashab can mean “to dwell” or “to sit.” In other words, the Temple can be understood both as a place where God resides and as the earthly foundation of God’s heavenly throne. The double meaning allows an understanding of the divine presence as both transcendent and graciously immanent. See Solomon’s sentiments in 8:27, and the frequent reference in 8:30–52 to God’s hearing in heaven prayers that were offered in or toward the Temple.1
Psalm 132 asks that David’s care for the proper housing of the ark be regarded with favor, and tells how it was brought to Jerusalem.
* [Psalm 132] A song for a liturgical ceremony in which the ark, the throne of Israel’s God, was carried in procession to the Temple. The singer asks that David’s care for the proper housing of the ark be regarded with favor (Ps 132:1–5), and tells how it was brought to Jerusalem (Ps 132:6–10). There follows God’s promise of favor to the Davidic dynasty (Ps 132:11–12) and to Zion (Ps 132:13–17). The transfer of the ark to the tent in Jerusalem is described in 2 Sm 6.2
In the Gospel of Mark, Jesus is healing the sick in Gennesaret.
begged him that they might touch only the tassel on his cloak;and as many as touched it were healed.3
Chas Kestermeier, S.J. comments that those who eventually became His apostles clung to Jesus for more than that physical reward. They listened, asked questions, slowly learned what He was trying to tell them, and even got to the point that they could say that they loved Him (John 21:15-17). The women who accompanied Jesus and His disciples were very similar to the men in this; think of Mary of Magdala (John 20:11-16).
This leads me to ask what my own deepest hunger and thirst is when it comes to Jesus and whether I have gotten beyond asking for more than healing and peace from Him. Do I seek to know His heart and to give Him my own heart? To become always more like Him in every way possible? 4
Don Schwager quotes “Christ's wounds bring healing and life,” by Ambrose of Milan, 339-397 A.D.
"The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life (Matthew 11:5), anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed (Mark 6:56). Surely you did not think it was some divine weakness, you speculators, when you saw him wounded. Indeed there were wounds that pierced his body (Matthew 27:35; Mark 15:24; Luke 23:33; John 19:18, 31-37), but they did not demonstrate weakness but strength. For from these wounds flowed life to all, from the One who was the life of all." (excerpt from ON THE CHRISTIAN FAITH 4.5.54–55.16)5
The Word Among Us Meditation on Mark 6:53-56 reflects that there are still crowds of people today just as hungry to encounter Jesus. So many people yearn to hear that God is real, that he loves them, and that he can touch and heal them—in heart, mind, and body. But it’s up to us to reach out to them.
Deeply moved by this woman’s story, Linda felt herself welling up with compassion. She offered to pray with the woman—nothing fancy, just a simple prayer: “Jesus, I invite you into my life and into these situations. Help me to know that you are with me.” Gazing at the tabernacle, the woman began to experience Jesus’ presence and comfort. It was a bittersweet but holy encounter, and it led the woman to tears. Her problems didn’t dissolve, but she could sense Jesus with her in them.6
Friar Jude Winkler discusses places on earth where we are close to the Presence of God (“thin places” in Celtic Tradition) as he describes the “holy of holies” in the Temple. The reaction of the crowds to Jesus in Gennesaret is contrasted to Nazareth. Friar Jude suggests that we often have difficulty in seeking the holiness and gifts of those close to us.
A post by Franciscan Media reflects on the faith of Saint Scholastica, Saint of the Day for February 10.
Scholastica and Benedict gave themselves totally to God and gave top priority to deepening their friendship with him through prayer. They sacrificed some of the opportunities they would have had to be together as brother and sister in order better to fulfill their vocation to the religious life. In coming closer to Christ, however, they found they were also closer to each other. In joining a religious community, they did not forget or forsake their family but rather found more brothers and sisters.7
Fr. Richard Rohr, OFM, comments that the vast majority of people throughout history have been poor, disabled, or oppressed in some way (i.e., “on the bottom”) and would have read history in terms of a need for change, but most of history has been written and interpreted from the side of the winners. The unique exception is the revelation called the Bible, which is an alternative history from the side of the often enslaved, dominated, and oppressed people of Israel, culminating in the scapegoat figure of Jesus himself.
When Scripture is read through the eyes of vulnerability—what we call the “preferential option for the poor” or the “bias from the bottom”—it will always be liberating and transformative. Scripture will not be used to oppress or impress. The question is no longer, “How can I maintain the status quo?” (which just happens to benefit me), but “How can we all grow and change together?” Now we would have no top to protect, and the so-called “bottom” becomes the place of education, real change, and transformation for all.
The bottom, or what Jesus called “the poor in Spirit” in the Sermon on the Mount (Matthew 5:3), is where we have no privilege to prove or protect but much to seek and become. Jesus called such people “blessed.” Dorothy Day (1897–1980) said much the same: “The only way to live in any true security is to live so close to the bottom that when you fall you do not have far to drop, you do not have much to lose.” [1] From that place, where few would expect or choose to be, we can be used as instruments of transformation and liberation for the rest of the world.8
May our connection with Jesus through the Scripture and our “thin places” alert us to the prompts of the Spirit to attend to the life and inspiration of those “on the bottom”.
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