The texts from the Roman Catholic Lectionary today invite us to seek out Sacred Places when the Spirit nudges us to the need of the peace and healing of closeness to God.
The reading from the First Book of Kings describes Dedication of the Temple.
* [8:6–9] The transfer of the ark of the covenant into the newly constructed Temple building, God’s act of possession (8:10–13), and Solomon’s dedicatory prayer and sacrifices constituted the Temple’s solemn dedication and made of it the place of God’s presence in the midst of Israel for which David had hoped (2 Sm 6:12–15; 7:1–3). Later God expresses approval of the Temple with an oracle (1 Kgs 9:3–9).
* [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 Kings, CHAPTER 8, n.d.)
Psalm 132 praises the Eternal Dwelling of God in Zion.
* [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. (Psalms, PSALM 132, n.d.)
The Gospel of Mark describes Jesus healing the Sick in Gennesaret.
Nancy Shirley shares the story of St. Agatha, one of the virgin martyrs. because it challenges her in her faith journey.
One thing I can be sure of as I ponder all of this: in times of challenges on any and every level, I seek God. I don't anticipate that it will change as I meander through my Golden Years and the numerous challenges and losses that will await me. I may never be in a dramatic situation with a gun held to my head or burning torches to my body, but I have no doubt that I will be tested. I will remember what is engraved on the inside of my bracelet that I wear constantly: God is within her, she will not fall. I touch it whenever, I'm in a difficult situation. The thought sustains me and gives me strength like the little index card I had on my wall in my freshman dorm room: If God be for us, who can be against us? (Shirley, 2024)
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) (Schwager, n.d.)
The Word Among Us Meditation on Mark 6:53-56 comments that mention of Jesus’ tassel tells us something else: God uses ordinary things to communicate extraordinary love. And not just ordinary “things,” but ordinary people as well. The whole story of the early Church, in fact, is the story of ordinary fishermen, reformed tax collectors, and part-time tentmakers becoming channels of God’s healing power. It’s the story of sinful people just like us spreading the good news throughout the entire known world!
So ask the Holy Spirit to keep you connected to the Lord. Ask him to give you greater confidence that when anyone touches you, they are touching Christ. Whether you are offering quiet prayers of intercession or sharing words of encouragement or praying with someone who is hurting, you can be a channel of Jesus’ own life-changing grace.
“Holy Spirit, help me to be the tassel of Jesus’ cloak so that I can bring his love to those who need it.” (Meditation on Mark 6:53-56, n.d.)
Friar Jude Winkler comments on the dedication of the Temple by Solomon in 1 Kings. God, Who is everywhere at all times, can be especially close to people in our Holy Places. Friar Jude notes how the people of Gennesaret found a healing connection to Jesus by touching the tassel of His garment.
Brian McLaren introduces Buddhist teacher angel Kyodo williams who describes how clinging to harmful stories may increase our suffering. Brian McLaren witnesses how the Seventh Story can free us from other unjust stories, including the story of victimization.
The stories that we’ve looked at—the stories of domination, revolution, purification, isolation—these stories create victims. These stories victimize people, and very often people’s lives are devastated, destroyed, or ended by these stories. We might be able to say that in millions of people’s lives, their experience of being a victim of these other stories becomes the biggest reality of their lives. This reality becomes the story of victimization. Part of the Seventh Story framework is that it communicates to people who’ve been victimized by other stories and says, “We’d like to give you permission to not let that story be the defining factor in your life, but rather to help you see and understand yourself in some other way.” Domination creates victims. Revolution creates victims. Purification creates victims. But victims have an alternative in how they define their lives. The Seventh Story can liberate us from our lives being defined by oppression, abuse, exploitation, marginalization, or vilification in some way. [2] (McLaren, 2024)
We recall the “thin places” we have encountered on our journey where the Spirit affirms our sense of special closeness to the Divine and healing for our anxieties.
References
Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 5, 2024, from https://bible.usccb.org/bible/mark/6?53
McLaren, B. (2024, February 5). The Story of Victimization — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 5, 2024, from https://cac.org/daily-meditations/the-story-of-victimization/
Meditation on Mark 6:53-56. (n.d.). The Word Among Us: Homepage. Retrieved February 5, 2024, from https://wau.org/meditations/2024/02/05/889511/
1 Kings, CHAPTER 8. (n.d.). USCCB. Retrieved February 5, 2024, from https://bible.usccb.org/bible/1kings/8?
Psalms, PSALM 132. (n.d.). USCCB. Retrieved February 5, 2024, from https://bible.usccb.org/bible/psalms/132?6
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 5, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=feb5
Shirley, N. (2024, February 5). Creighton U. Daily Reflection. Online Ministries. Retrieved February 5, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/020524.html
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