A Day for Saint Ignatius of Loyola

The Roman Catholic lectionary today features texts which are for the celebration of the feast of Saint Ignatius of Loyola

Priest, Prophet, King and pain in the neck

The Liturgy of Christian baptism anoints the person as priest, prophet and king. Some of the difficulties in living out this mission are highlighted in the texts from the Roman Catholic Lectionary today. The young Jeremiah faces rejection of the warning that God asked him to deliver as prophet and personally is threatened with death because of the prophecy. Our need to speak the truth can get us in difficulty with the people to whom we are inspired to speak. The tradition does not allow us to duck these responsibilities. The psalmist proclaims that “zeal for your house that has consumed me”. This rejection is the consequence of the zeal instilled by the indwelling Spirit which cannot be quelled. Matthew recalls Jesus rejection at home in Nazareth where in spite of the wonders and wisdom which had moved other communities, the people of Nazareth saw only Mary’s son, the carpenter. The fulfillment of the Baptismal anointing as prophet may require the acceptance of humiliation and rejection by those to whom the help is directed. When Christians consider living the fullness of the Way, the consequence of death by the state is the life model of the Shepherd.

A Day for St Ann and the Mi'kmaq

The Roman Catholic Lectionary today presents texts to celebrate Saints Joachim and Ann, parents of Mary. In Cape Breton, some evidence is visible of the special devotion of the Mi’kmaq people to St Ann as grandmother of Jesus. The passage from the Book of Sirach “Hymn in Honour of Our Ancestors” also reflects the important role of the ancestor in Mi’kmaq spirituality. Matthew’s gospel offers special note to those ancestors who longed for but who have not seen or heard what those who lived with Jesus saw and heard. Mi’kmaq spirituality recognizes the importance of the spiritual presence of the ancestors to guide life today. The Christian creed of the “Communion of the Saints”, all present, past and future members of the Body of Christ is another parallel with the Mi’kmaq approach. Of course, the practice of Christianity has over the century been enriched by the spiritual culture of the people who have accepted Christian belief. The Celtic influence for example has been huge in the timing of feasts and festivals, symbols like the wreath and the Celtic cross. Robert A. Campbell of the Department of Social Science of the University College of Cape Breton (Cape Breton University) offers an overview of the development of Catholicism among the Mi’kmaq. The Aroostook Band of Micmacs, located in Presque Isle Maine, have presented a discussion of the role of ancestors in Mi’kmaq culture.

Prayer to, with and for

The Roman Catholic lectionary today takes us through some texts with prayer as the topic. Fr Larry Gillick SJ at the Deglman Center for Ignatian Spirituality discusses the forms of prayer and the example of Abraham as the first advocate for humanity. The great tradition in the Hebrew Scripture of negotiating with God seems to be lost in modern spiritual dialogue. The voive in which God speaks to us is our voice. Perhaps we do not accept “talking to ourselves” as prayer, yet it can be enlightening as the discussion engages the indwelling Spirit in relationship with the Divine. Paul reminds the Colossians of the great act of forgiveness and breaking of the barriers between the Divine and humanity in Jesus sacrifice. Our nature is to seek the ‘cost” of desires. What do we need to do to gain our spiritual goals? Perhaps, too often we are in pursuit of our spiritual goals. What would be the consequence of trusting the Father that the Plan for us is our eternal goal?

We are Weeds and Wheat

The homily at Mass this morning was about weeds and wheat. This is a reflection on Matthew’s Gosple from the Roman Catholic Lectionary today. The parable tells of weeds which are sown among the wheat of the land owner by his enemy. We often think of the wheat as the good and righteous folk, perhaps ourselves, who must grow up in the company of the evil and sinful folk, not usually ourselves. The parable seems to say that the wheat and weeds will be separated at the final harvest (death) and those unrighteous will share the fate of the weeds, the eternal fire (hell). Father led us to a more challenging reflection. We are the field. Good and evil grow within our being. The landowner (God) is fully aware of our nature. Wheat and weeds grow together. The separation is the Divine desire for us. We are the servant who will bind up our weeds and with the grace of God exorcise them from our lives.

Preparation to hear from ancient experience

The words of Jeremiah “He who scattered Israel will gather him, and will keep him as a shepherd a flock” (Jeremiah 31.10) from the texts in the Roman Catholic Lectionary today offers a starting point for reflection. This understanding of the nature of the relationship with the Divine helps to “flesh out” our understanding of Divine movement and direction in the lives and experience of the ancient authors of Sacred Text and in our lives today. Matthew relates Jesus explanation of the parable of the sower. The need to be prepared to hear the Word is the action arising from this parable. How does that preparation occur? There are many ways for opening the spiritual ears. Richard Rohr suggests the suppression of the ego necessary for this opening can come from great love and/or great suffering. The message of Jeremiah recalls the life of Job who lived great love and great suffering as his relationship with the Divine deepened. The knowledge of the Spiritual Canon and the Tradition which is initially a “Sunday school exercise” becomes a key or a hoe to open the door or prepare the soil to recognize the shepherd and to bear fruit for the benefit of the community. Another observation from the Canon and the Tradition is the paradox that the Way seems obscure to those who try hard to see but is clear to those who simply say “yes”.

Great Love Celebrated Today

Jesus Appears to Mary Magdalene


The Roman Catholic Lectionary today offers texts to celebrate Saint Mary Magdalene. The passage from John’s Gospel has been at the centre of much theology. The USCCB web page on John 20:1-2, 11-18 gives a starting point. The psalmist and the passage from the Song of Songs speak of great love. This is one of the life events which Richard Rohr suggests can open people to the movement of the indwelling Spirit towards the Divine through the suppression of the ego. Mary addresses Jesus as ‘teacher”. The tradition tells us that Mary’s great love of Jesus is rooted in her personal understanding of the forgiveness of her sins through Jesus love. The forgiveness and mercy of God blossom into love as Mary learns the Way from Jesus. It is a day to reflect on the transcendent power of great love.

The Good Soil is within

The Roman Catholic Lectionary today includes the Parable of the Sower from Matthew’s Gospel. This story tells the fate of seed that falls in four locations; the path, rocky ground, among thorns and in good soil. Recently, the media have featured articles about the “bad seed”. The implication of the bad seed is someone who is inherently bad. This is not the idea in today’s parable. Today the preparation for growth and the environment for growth are probed. The will to hear the news for growth is an essential first step. What creates this desire to hear? Some observers of human spiritual development like Richard Rohr suggest that great love and great suffering are pathways to defeating the ego and opening the person to hear the “good news”. The commissioning of the prophet Jeremiah is in response to an invitation from God, with which Jeremiah expresses much unworthiness, yet he is open to allow God to heal the unworthy sense which holds him back. This is the “good soil” which was the spiritual environment of Jeremiah. He tells of hearing the Word of God and of a revelation that he has always been “known” to the Divine. This foundation of intimacy with the Divine exists in all humanity through the indwelling Spirit. The preparation for the sowing of seeds for growth is to connect with the inner “good soil” within all people which is in communion with God.

We are Family

The Roman Catholic Lectionary today presents texts which celebrate the compassion of God and discuss the meaning of kinship for humanity. Micah and the psalmist address the nature of God that delights in showing clemency to humanity which has not been faithful to the will of God. Matthew relates an episode where Jesus uses an apparent visit by his human family to offer the kinship with the Divine that his disciples are discovering to all who will seek and do the will of the Father. Micah uses the image of God as shepherd. He encourages God to “use His staff” to guide the people. The staff is the shepherd’s tool to be more forceful in guiding and protecting the flock. The “staff” points out the plan of the shepherd. The will of the Divine is the desired movement of the kin of Jesus. It is the guide for “family” action. As we participate as brothers and sisters of Jesus in the Body of Christ, we look to the Shepherd to point out the plan of the Father and we allow the Spirit to resonate within to move us to action in response to the plan revealed to “family”.

Open our eyes to see the Way

Matthew’s Gospel in the texts from the Roman Catholic Lectionary, today, shows Jesus response to the desire for a sign from the Pharisees. The request of the Pharisees is often our request. The prophet Micah addresses the need of a “direct answer” from God about what He requires with a detailing of the great saving deeds of God and of the inappropriateness of the ‘easy’ response to God. The message is to be love as we have experienced love, but Micah yields to provide some ‘concrete’ strategies to be Love. The psalmist echoes “Divine exasperation with humanity”. The path which the Divine offers requires discipline and surrender. We seek the list of things to do but the process is difficult and we want to try it some other way. Jesus invites us to open our eyes. The Spirit makes the Kingdom immanent. We need to “open the eyes of Faith” and see the Way.

Hospitality, anger, priorities and Providence

The Roman Catholic Lectionary today features texts which can begin thoughts of “what is really necessary?” Hospitality is a background and a counterpoint for the discussion. Luke tells of Jesus visit to friends Mary and Martha. We know people who are Martha. They do the hospitality for the guest. They prepare the food. They set it out. They attend to the guest. Maybe they complain for lack of help? The desire to be justified and approved in our work is strong and perhaps needs control. We are presented with many distractions and often the attention given to distractions causes us to miss the more significant opportunities for wholeness which may be right in front of our face. Jesus directs Martha to consider this. Paul exhorts the Colossians to awake to the greatest opportunity in the message he brings that is “Christ in you”. The Divine is intimately present in humanity. The distractions which draw us away from this relationship need to be identified. The actions which pull us into this relationship perhaps like those described in Genesis by Abraham towards his visitors need to be fully explored. The psalmist lists some characteristics and qualities of those who “will not be moved” from the relationship with God. Is our path crystal clear? I think not. Clarity comes from considering each circumstance in the light of the desire of the Divine to draw us in and allowing ourselves to be drawn. Larry Gillick, S.J. of the Deglman Center for Ignatian Spirituality offers an insight into hospitality, anger, priorities and Providence in reflection on the texts for today.

Not religious nor political but working through both

The texts in the Roman Catholic Lectionary and the homily at Mass this morning can be placed together in a reflection on the place of Jesus and Christians today in the conflicts of religion and political activism. The Gospel of Matthew indicates that the Pharisees, the religious authorities had formed a plan to destroy Jesus. Today’s homily indicated that the account of this in Mark’s gospel indicated that the Herodians, the supporters of the political monarchy also sought the death of Jesus. It seems that both religious practice and civil practice were disturbed by the “rabbi” who did not follow the rules. The social action which is based primarily in political action and the worship which is based in religiosity are not recognized by Jesus. We need to be wary of giving our attention to these means. The psalmist reminds us of the deep concern of God for the poor (another translation: the afflicted). It is the concern that humanity finds in the indwelling Spirit that will bring the care of God to the people. This is the care of brother for brother and sister, of parent for child and grandchild. Our fidelity to love and our action to care is rooted in the movement of the indwelling Spirit to be intimate with the Creator. It is beyond religion and politics yet it may be evidenced at work in both these fields.

Sacred and Intimate

The texts in the Roman Catholic lectionary, today, offer a line of reflection around intercession and the distance between humanity and Divinity. The texts from Isaiah reflect a realization of the promises of the prophet coming to fruition in the illness of Hezekiah and the appeal of the sinful one to avoid his fate of eternal damnation. The prophet Isaiah intercedes for Hezekiah and the mercy and forgiveness of the Divine is demonstrated. Matthew tells of Jesus questioning some of this ‘distance” from the Divine by posing a response to the “harvesting” of some grain to eat on the Sabbath. Humanity has a sense of sacred which can be visited by looking at a baby or billion stars in the sky. We need to preserve, revere, set aside, make special all the sacred genetic, cultural and spiritual events which connect with that sense of sacred. Christian history, perhaps from the time of Paul, has indicated that we are the Body of Christ. The “distance” of the Divine is the distance to our indwelling Spirit. Jesus is reminding us that the blocks we put up to this intimacy may not be so much an honouring of “sacred” as a reluctance to live our state as intimate relatives of the Divine.
Oremus Bible Browser

Contrast misery and peace

The texts from the Roman Catholic Lectionary today are a contrast in misery and peace. The Gospel of Matthew tells of Jesus invitation to peace which comes from learning from Him by living as He lives. This peace is not the absence of war but is more the opposite of anxiety and misery that the psalmist and Isaiah describe in the lives of the Hebrew people as a result of one of the abandonments of the Covenant. We are still continually abandoning the Covenant; we continue to know the anxiety of no direction or certainty. We are daily aware of the suffering around us. We are also daily invited to allow the indwelling Spirit to accept the “yoke” which is the sign of the intimate relationship with the Divine wherein the soul finds the only peace.

Oremus Bible Browser

Our Plans and Divine Will

The Roman Catholic Lectionary texts for today give another glimpse into the Divine which reveals the truth of the Divine ways not being our ways. Isaiah understands that the Assyrian menace may have been intended by God to open the eyes of Israel to the slackness in their relationship with the Divine, yet these foreign armies have seemed to go beyond the ‘will of God” for them. As a consequence of putting themselves before God and indulging in self praise their cohort would suffer diminishing influence and become “sickly” in the region. Jesus thanks the Father that Divine inspiration has been understood among the less educated, less sophisticated and more worldly people who have come to follow Him. Consider the paradoxical challenge that the immature in faith, hope and charity are aware of the need for intimacy in the Divine and are called to grow to live with these heroic virtues at a level of practice that is supported and enabled and only possible through an intimate, “adult” living with the indwelling Spirit. Jesus closing statements in Matthew’s Gospel underline the need for the relationship with the Divine to be aware and connected to the great mysteries.
Verbum Domini mp3 Lectionary texts

Choosing a King

Woes to Unrepentant Cities


The Glory and Strength of Zion

Isaiah Reassures King Ahaz

Isaiah 7:1-9

Psalms 48:2-3, 3-4, 5-6, 7-8

Matthew 11:20-24

The passage from Isaiah in the Roman Catholic Lectionary today is a portion of the 300 year story of the Two Kingdoms, Israel and Judah, and the social, political and religious turmoil of struggles for power by Egypt, Assyria and Babylon in the Middle East. The prophets were often warning the Hebrew people not to create a kingdom, monarchy or political power in the region. The people of God were to depend on the Presence of God to guide their affairs. Isaiah reassures King Ahaz that the Assyrian menace will not deal with Judah as it had deal with Israel in the north. Often the conquering and conquered people adopted the customs and practices of each other. Isaiah warns that Judah needs to remain faithful to God and the Hebrew practices. The psalmist proclaims that the citadel of Zion, captured by David and the sight of Solomon’s Temple would be the sign to all that God is with his people and that would be the source of their protection from attack. The relationship to which to the Divine invites humanity is not always chosen by people. Matthew comments on the choice of the cities of the region that had seen the action of Jesus yet failed to respond to His invitation to repent or return to intimacy with God. The consequence of walking away from Divine guidance is spiritual disruption. The extension of this to physical and material disruption may not be obvious. The wholeness of people is an asset to confront all of life’s challenges.

A Divine Justice Mystery

Not Peace, but a Sword


We are certainly not surprised to discover that the mystery of the Divine contains many paradoxes. The unraveling of these eternal puzzles may be within our ability but the thousands of years that we have evidence of human civilization would indicate that the mysteries have always challenged human analysis and understanding. One such dilemma is the concept of the justice of the Divine. The unconditional love and mercy of the Divine is a state which most humans concede is at most times beyond our practice. We have through time cried out for justice from God. This practice continues. What is the nature of the Just God? The Hebrew Scriptures and the passage in the Roman Catholic Lectionary for today from Isaiah describe a just relationship which is not about words of locality and faithfulness but is about care for the marginalized, “widow and orphan”. The Just God, as we understand it, demands that we care for the least. The psalmist adds that we have discipline and put the words we know from the Divine into action. In many ways, our most likely path to bringing Divine justice to our environments is to act according to the motivation of the indwelling Spirit which is not bound by laws, policies and common sense. So often these constraints seem to pacify our passion for justice by attempting to control our doing with procedure and human protocols. Matthew’s Gospel for today outlines Jesus advice that seeking the justice of God will divide those who hear and act from those who prefer not to hear the cry of the Lord for justice.

Who is my neighbour?

The text in the Roman Catholic Lectionary today from Luke 10:25-37 is familiar as The Parable of the Good Samaritan. Luke has Jesus address the question of “And who is my neighbour?” I believe Richard Rohr would suggest that this parable illustrates the method of non dual thinking which is such an aid to attempt to draw wisdom from the events of life. I attended a wedding yesterday and even though the famous passage in 1 Corinthians 13 about the nature of love was not a part of the ceremony, the part of Paul’s letter (1 Corinthians 13.10-13)”Now I know only in part; then I will know fully, even as I have been fully known” came to mind as I reflected on the community of “neighbours” who had gathered to celebrate the wedding. In many ways the people who gather at weddings and the stories they tell are living evidence that the “Good Samaritan” of Luke’s Gospel lives among us. Parents, children, friends, partners, cousins and aunts and uncles collectively witness to love, which as Paul proclaimed to the Corinthians is part of our being fully known in the relationship with the Divine. This full knowledge that the Creator has of the creatures is that we are loving and that the “kingdom of God is near” to us. “It is easy to love those who love us”. That is true. The wedding shows that “communities” brought together by their ties to bride and groom can extend their practice of being neighbour to others and from this base can come the hope that we see all people as neighbour.

Protection Persecution Penitent People Paradox

More of the paradox in the relationship of humanity and Divine is highlighted in the texts, today, from the Roman Catholic Lectionary. The story of unfaithfulness and rejection being met by tenderness and forgiveness continues as the prophet Hosea considers the actions of Israel as threats from outside loom over God’s people. The psalmist voices some of the most remorseful words from Psalm 51 which express the deep desire of the sinner for reconciliation. This psalm indicates that we always know two important realities, how we have sinned and the desire of the Divine to show us mercy as we return to an intimate relationship. The state of the world is such that many who are not responding to the Divine call for reconciliation may be the “wolves” among whom Matthew tells us Jesus sends His followers. The witness of the disciples as they endure persecution and abuse to deliver the message of forgiveness and love will see them among the marginalized as Jesus moved among those who needed to know the Divine presence in their lives. Many were healed by this experience and some were angered and terrified and they struck out to attempt to remove the stimulation. (Oremus Bible Browser Link)

Divine ways are not human ways

The expectations we might have for the action of God are given a shake in the readings from the Roman Catholic Lectionary today. The prophet Hosea comes to the understanding that the relationship of God to Israel is like the relationship of parent to child. From this insight he realizes that the severe anger of God towards Israel will not result in revenge, but the fundamental love will prevail. The critics of the understanding of the Divine relationship based on love, mercy and forgiveness often suggest that some laws and rules need to be respected. Matthew relates the discipline that Jesus gives His disciples as they go out to engage the people with the message of the proximity of the Kingdom of God. We are human creatures. Sign and symbol are ancient and intimate means to get our attention and explain our intention to others. The necessity of discipline and rules is meet human needs. Our thoughts and ways are not the thoughts and ways of the Divine.

First to Israel

The Roman Catholic Lectionary today looks at the people of the nation of Israel. The prophet Hosea reviews the growth and prosperity of God’s people, unfortunately in a direction away from intimate contact with the Divine. The works of human endeavor will collapse but God desires to restore the people to intimacy. Matthew relates the selection of the twelve Apostles. The number corresponds to the “twelve tribes of Israel” and Jesus instructs them to go specifically to the Jewish community to present the truth that the “The kingdom of heaven has come near.”( Matthew 10:7) This is the same mission as is given the 72 disciples elsewhere in Matthew’s Gospel. The main method that this message is conveyed, then and now is through presence of the Apostle and disciple in the lives of others. This brings the active indwelling Spirit near the indwelling Spirit of the other which may respond in resonance with the Presence of the Kingdom.

Sowing the Wind

The prophet Hosea predicts “For they sow the wind, and they shall reap the whirlwind” in one of the texts from the Roman Catholic Lectionary today. We can imagine many contexts in which this saying can or has been used. Hosea sees the wind as the structures and practices that the people of God have created for themselves and the nation without the guidance and participation of the Divine. The failure of these efforts of human ego is certain. However, the love of God is unconditional and Divine mercy knows not limit. The people will be returned to intimacy with God. Matthew echoes the statement of Jesus in Luke’s Gospel from last Sunday that the harvest is great but he labourers are few. Many believers need to be present in the world to be evidence that the Divine continues to delight in humanity and is intimately involved in the lives of all. As Richard Rohr might put it, we need to tune our receivers to resonate our indwelling Spirit with the always present Divine Spirit.(Oremus Bible Browser)

Aware of the Possibilities of Intimacy

In the Roman Catholic Lectionary, today, the psalmist sets the theme of God as gracious and merciful. It seems that we are continually in need of hearing this truth. Perhaps we would prefer to deal with a divinity that was more ‘human’ and made rules that could be accounted for and a person would know his ‘mark’ in the eternal grade book and we could aim at a ‘pass’’ The prophet Hosea tells of the desire of God to renew the Covenant with the people who had drifted away to ‘other gods’. The desire of the Divine to restore life and intimacy is told by Matthew through the healings in today’s text. The action of Jesus, in both cases, is contrary to the expectations of most of the observers. The faith of synagogue official and the woman who is healed open their lives to the possibility of an intimate healing encounter with Jesus.

Mission and Reflection

The texts of the Roman Catholic Lectionary, today, bring rejoicing to mind. Isaiah calls on the faithful to look on Jerusalem which is restored by God for them after the exile in Babylon. The prophet sees hope that the people will return to the deep Covenant relationship with God. Larry Gillick, S. J., of Creighton University’s Deglman Center for Ignatian Spirituality, writes about Luke’s account of the sending and return of the seventy two as a model for the sending of the laity to the “harvest of souls”. He puts this mission in the light of Vatican II, which is one of the early events in his 50 year vocation as a Jesuit. Much has changed in the living of a Christian life in the Roman Catholic tradition. The message of total reliance on the Sender and the direction and support of the indwelling Spirit is fundamental to understanding Paul’s proclamation to the Galatians that the mission of Jesus is everything! (Link to Oremus site.)

Doubtful he was the Doubting One

In the Roman Catholic Lectionary, today, we read the story of “Doubting Thomas”. Perhaps we can recall being referred to as a “Doubting Thomas”. The sense of the episode from John’s Gospel is that of a stubborn and difficult one who needs special attention and is having difficulty in being a team player. The historical evidence on Thomas is different. The ‘role’ he plays in this episode is to be an example of the great desire of the Divine for intimacy with humanity. We don’t have to “get it” right away. Jesus and the Spirit are constantly calling and demonstrating the deep desire to overcome our objections to the communion desired by God.

Surprising Attraction

The calling of Matthew from the texts in the Roman Catholic Lectionary, today, is one example of the difference in thinking and expectation of the human mind and the Divine. Jesus says to Matthew, a tax collector who takes money from his own Hebrew people to deliver it to the Roman occupying forces; ”Follow Me. Matthew is attracted to Jesus through a spiritual resonance of the Indwelling Spirit and the Divine Spirit. Unfortunately for religious authorities, this attraction to truth is not controlled by any human process or liturgy. Amos is disappointed with Israel for not accepting the guidance available through faithfulness to God which would show itself in care for the disadvantaged. The Prophet has seen a drought of the Word of God in the lives of the people. He considers that God should punish this unfaithfulness but the surprise for all is contained in Jesus proclamation from Matthew’s gospel” I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners” (Matthew 9:13)

Walk again! People of God

At the conclusion of Matthew’s Gospel, from the Roman Catholic Lectionary (texts only link) today, it is noted that the people praised God that such power had been given to people. Matthew tells of Jesus response to the faith of the people attending to a paralytic which was to declare that his sins were forgiven. It is this face of God that is present to believers; Forgiveness. Often, like the psalmist, we attend to and even celebrate the justice of the Divine. Certainly justice is a Divine quality but as Amos suggests the consequences of forgetting the relationship with God can be drastic for peoples and individuals. The mercy of God triumphs over the failings of God’s people. Through Divine initiative, we walk again!