The texts from the Roman Catholic Lectionary today challenge us to contemplate our action and response to authority in our lives.
Acting with authority
The reading from the Letter to the Hebrews concerns the theology of exaltation through abasement.
* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Ps 8:5–6 is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Pt 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Heb 2:6). The psalm contrasts God’s greatness with man’s relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Heb 2:8–9), though we do not see this yet. The reference to Jesus as leader (Heb 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Heb 4:9), the heavenly sanctuary, following Jesus, their “forerunner” (Heb 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Heb 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his “brothers.”1
Psalm 8 praises Divine Majesty and human dignity.
* [Psalm 8] While marvelling at the limitless grandeur of God (Ps 8:2–3), the psalmist is struck first by the smallness of human beings in creation (Ps 8:4–5), and then by the royal dignity and power that God has graciously bestowed upon them (Ps 8:6–9).2
In the Gospel of Mark, Jesus frees the man with an unclean spirit.
* [1:24–25] The Holy One of God: not a confession but an attempt to ward off Jesus’ power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.3
Amy Hoover reflects that for someone/something to have authority in our lives, we have to give it to them. Many times when we give others authority, when we trust them or elect them or look to them, they abuse the authority or trust. They take advantage. Jesus did just the opposite.
We are invited into relationship with the Divine through Jesus. I believe Jesus is showing us that the relationship is not one of giving all our authority to him, but the encouragement to maintain our own authority and power and work with him. For example, I hear myself praying, “just tell me what you want.” The response I hear now is “What do you want? I will work with you.” In my spiritual direction practice, I often hear people pondering/praying/asking what God wants of them, what is “God’s will” for them. I hear an invitation from Jesus in today’s reading and many others in the gospels to ask instead, what is the heart’s desire/will. Jesus is encouraging us to claim and live from our own interior authority.4
Don Schwager quotes “Knowing without loving,” by Saint Augustine of Hippo, 354-430 A.D.
"Those words show clearly that the demons had much knowledge, but entirely lacked love. They dreaded receiving their punishment from him. They did not love the righteousness that was in him. He made himself known to them to the extent he willed; and he willed to be made known to the extent that was fitting. But he was not made known to them as he is known to the holy angels, who enjoy participation in his eternity, in that he is the Word of God. To the demons he is known as he had to be made known, by striking terror into them, for his purpose was to free from their tyrannical power all who were predestined for his kingdom and glory, which is eternally true and truly eternal. Therefore, he did not make himself known to the demons as the life eternal, and the unchangeable light which illuminates his true worshipers, whose hearts are purified by faith in him so that they see that light. He was known to the demons through certain temporal effects of his power, the signs of his hidden presence, which could be more evident to their senses, even those of malignant spirits, than to the weak perception of human beings. (excerpt from CITY OF GOD 9.21)5
The Word Among Us Meditation on Mark 1:21-28 comments that the more we get to know Jesus and the love he has for us, the more convinced we are that he offers us exactly what we need—every day.
Not only do we come to believe that he has the power to heal our hurts, but we also trust that he can give us the wisdom and grace we need to live a holy life. We become convinced that staying close to him and following his commandments is the best way to avoid even getting sick in the first place—at least spiritually. So how can we get into the habit of seeking Jesus? By seeking Jesus! If you take time to turn to him at different points in the day, you’ll eventually start to hear him prompting you and guiding you. You’ll feel prompted to stop and pray. To avoid a particular path of sin. To follow a path you’ve never tried before.6
Friar Jude Winkler discusses how the author of Hebrews connects Jesus' superiority over the angels to Psalm 8. Jesus is both the victim and the One who offers the victim. Friar Jude reminds us to be aware of the everyday miracles that surround us.
Fr Richard Rohr, OFM, quotes Karen Armstrong from “A Short History of Myth” and comments that nearly two decades ago, Brian McLaren began urging Christians to embrace a more healing, compassionate story by which to live.
Around the margins, another narrative has been taking shape during these most recent moments of . . . history. In this narrative, humans envision learning to live in harmony with one another and with the boundary conditions (or laws) of nature. We imagine seeing all our fellow humans—and all living things—as part of one family of relations, sharing in the same unfolding story or song of creation. We imagine ourselves creating conditions in which peace and well-being are not only possible but normal, and in which inevitable conflicts can be resolved through justice, kindness, wisdom, and love. . . . As the amazing 13.8 billion-year story of the cosmos continues to unfold, in this little corner of the universe, we hope to tell a story of justice and joy, love and peace, for the benefit of future generations who will be born into the story that there is no [us and] them at all. [2] This is a cosmic and inclusive story that demands healing more than punishment.7
Our relationship with Jesus through the Spirit brings us authority to act in love to heal and transform our society.
References
No comments:
Post a Comment