For Glory

The phrase “Just like the clay in the potter’s hand, so are you in my hand” (Jeremiah 18.1-6 ) from the Roman Catholic Lectionary today evokes the image of Creator who keeps working with His Creature to mold and shape us. Joe Simmons SJ is inspired by the words of the psalmist who warns us not to trust in princes, the sons of men. He has studied two different directions which men can move after a time of solitude and reflection. The phrase Ad Majorem Dei Gloriam AMDG is the motto of the Society of Jesus (the Jesuits) who commemorate their founder St Ignatius of Loyola today. Fr John Hardon translates the Latin as for the greater glory of God. The Gospel from Matthew offers some parables for the support of living today as “contemplatives in action”, the phrase which Ignatius Loyola used to describe those who would follow the direction of his model of spirituality. The Evangelist writes in presenting Jesus teaching “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old” (Matthew 13.53). This model resonates with both the experience of Jeremiah at the potter’s wheel and the call of Ignatius to awaken our lives as disciples through spiritual exercises in contemplation to work for the greater glory of God as we act as agents of the Creator/Potter.

Priorities for People of the Book

The texts from the Roman Catholic Lectionary today resonate strongly in our experience at this time. We read the Prophet Jeremiah who mourns and pleads for mercy for his people who find only death and destruction in their land as it seems that God has abandoned them to the destruction of foreign invaders. This may be the very state of many believers today, particularly in Gaza and Israel as Jew, Muslim and Christian can all reflect on the message of Jeremiah as people who all recognize him as prophet. The decision by people to put political gain, power and privilege ahead of attention to the Word and will of God brings the same result in 2014 as it did in the time of the Assyrian conquest of Judah. The theme of placing God first and attending to those in need around us is core to the mission of the believers who read Jeremiah. The passage from the Gospel of Luke helps us to reflect on the particular relationship of Jesus with Martha, who is commemorated as saint today. The declaration made by Jesus that Mary, Martha’s sister had chosen the best action by attending to Him is reported by Nate Romano SJ as reminiscent of situations where we have seen friends and family struggle to have the perfect dinner miss the actual dinner. The need to review our priorities and attend to first things first is the message from the homily of Fr Tommy Lane which addresses this text. Security, resources to survive, hospitality, respect and common sense may vie to be considered in our reflection on the first things. Lives which are directed to the Love of God and neighbour will be striving for the peace and joy of the Kingdom today.

Examples which are simply clear

The passage in the Roman Catholic Lectionary today from the Prophet Jeremiah causes Robert P. Heaney of Creighton University to ask “How are we doing as a people?”  He notes that sexual abuse of minors, discrimination, power grabbing, privilege-seeking, exclusiveness, money laundering are problems in the Church hierarchy. We believers live rampant individualism, widespread social injustice, structural poverty, greed, and more. We not all that different from the people of Jeremiah’s time. Heaney comments that the rotted, soiled underwear of this text doesn't look like such an inappropriate metaphor for our situation after all. The closeness God desires with His people is being shunned and some of our examples to other people are not of Beatitude people who Gandhi sought to see in Christians. The Gospel from Matthew Chapter 13 is in a section of that text where the teaching of Jesus in parables is concentrated. The USCCB commentary on this chapter states that parables are stories that are illustrative comparisons between Christian truths and events of everyday life. The growth of the Kingdom of God is described in these stories as starting from very simple and small actions. Friar Jude Winkler suggests that we act to forgive, be kind and treat others with special dignity as a seed which will grow to be a great statement of the reign of God. He and Robert P. Heaney today refer to the approach of the well educated and very intellectual Pope Francis who uses simple actions to emphasize how we can begin to return our soiled world to a deep closeness with the Divine.

Word has power in experience

The exegesis of Biblical texts to seek greater explanation and interpretation is a discipline which has been applied to many of the passages in the Roman Catholic Lectionary for today. The clarification by Friar Jude Winkler of the subtle difference in the understanding of wisdom being knowledge of all things in the time of Solomon, and our orientation to consider wisdom as the ability to see things with the eyes of God helps us with the practical problem of living in an information age where descriptions of events, people and processes are literally available with a mouse click. Our plentiful information is confused with knowledge and does not give us the eyes of the Wisdom offered by God. Amy Hoover of Creighton University expresses a frustration which appears in much modern dialogue “Why didn’t he just say what he meant?” Her reference was to Jesus use of parables in the Chapter of the Gospel of Matthew which is proclaimed today. Teachers, coaches and parents often battle with those they seek to help develop as people over being vague or ambiguous. David Lose reminds preachers and teachers of the views of philosopher JL Austin that words don't just describe things but make things happen. The Word made flesh and the Word of Creation point to the centrality of the power of the Word to act in our tradition. The parables, like the ambiguous instruction, invite us to experience and live the Word. One reassurance for the seeker which spills out of Romans 8:28 today is that God always loves us as Friar Jude summarizes this passage in the understanding that God intends our salvation from Creation and all we do can be used by God to bring us home. This is cause to celebrate and live according to the great optimism Paul’s words to the Romans creates for us. John Piper takes a much deeper exegesis of the four parts of Romans 8:28-30 to explore the concepts of foreknowledge and predestination. At times the simple explanation, based on experience of Divine Love is the best. The experiences of the one who finds treasure and the fishermen who sort the valuable from the other species are real to us. We are invited in the parables to allow the action of the Word to draw us into experience which will confirm our position as beloved of God who has always desires the most glorious path for us!

Wheat weeds and good luck charms

In his reflection today on the texts of the Roman Catholic Lectionary, Jay Carney comments that “judgment is not the most popular of theological themes in the 21st century, an era that prefers a God of therapeutic affirmation.” There is tension today between those who are addressed at the Temple, in the passage from the Prophet Jeremiah, as people who treat the Temple, in the words of Friar Jude Winkler, as a good luck charm and the worship which Jeremiah exhorts which is a continuous call to conversion of our attitude toward God and others. The theme of the final judgement (Matthew 25:31-46) is strongly presented in the Gospel of Matthew. The text today presents some insight on the mercy and patience of God, which Friar Jude advises we not presume upon, that does not act in a rash manner to remove the evil from the good. In our human nature that separation of the wheat from the weeds is an internal matter which is more nuanced than knowing where will fail and pulling that out of our being. Don Schwager comments Augustine saw the conflict as one between two kinds of love, one holy and one which is selfish. Friar Jude often uses the model of vertical and horizontal aspects to our life with God. The vertical is our struggle to love God continuously and completely and the horizontal is our struggle to love others who Jeremiah identifies as the most disadvantaged, widows, orphans and the resident alien. We are wheat and weeds and we live with wheat and weeds in our daily encounters with others. Our patience and mercy is modeled on that of God who is always encouraging our growth and conversion prior to the time of judgement.

Serve someone

The texts today from the Roman Catholic Lectionary touch both the deep authenticity of the love possible in human affairs and the desire which remains within us to ensure our success and the adoption of our way of doing things, even by God. The historical record around the missionary journey of Paul through the Greek cities is reviewed by C Aherne and it presents the story of the many battles through which Paul was psychologically and physically attacked by opponents as he preached the Good News. At the time of the writing of the letters to the Corinthians, Paul is revealing that the persistent service of the Word and the frequent sacrifice of self to serve the needs of others is presenting a significant truth which holds true today that action in service opens the door for people to hear our message. The communities which grow as a result of the example of Paul are being drawn for the most part not from the philosophers and advantaged but from those who live with uncertainty and reliance on Providence.  The story told by Chris Duffy SJ today provides witness to the power of deeply giving of self. Jesus has to deal with the desire of two of the “great Apostles”, James and John, to have, as explained by Friar Jude Winkler, the inheritance as leaders of the group after Jesus dies!. Friar Jude notes the the Gospel today from Matthew puts this request in the mouth of the mother of James and John, but it is more likely that the account of Mark, in which the Apostles speak for themselve is more realistic. The more we are able to place ourselves in the service of others and not be insistent upon doing it our way, ironically the more our message in love will be conveyed.

Responsible when we hear

The question of why we miss the message comes to mind from reflection on the texts today in the Roman Catholic Lectionary. The Prophet Jeremiah compares the state of Jerusalem in his time with the people who had fallen in love with the Lord in the desert. Friar Jude Winkler comments that the desert was the place where the Israelites depended completely on God. The biblical record indicates that they were more often attentive to the Word spoken to them as they journeyed with God. The promised land brought them fertility for their crops and some independence from God for all their needs. In this state they became more attentive to self satisfaction and recognition of other gods and practices to support their progress. Friar Jude poses the question to our time about the empty cisterns from which we try to draw water for life. Many of our “self help” social practices resonate with attention to the fertility gods of Baal. The socio political structures bring poverty and despair to many and we continue to war with our brothers and sisters over the resources of the world. Charlie Wester brings up many of the day to day opportunities we have to exercise our faith muscles in our relationships with others. The responsibility of the Prophet in our Judeo Christian heritage is to be the mouthpiece of God. Jesus is taking steps in the Gospel of Matthew to ensure that the Word is heard by the people. This method is by the use of parables which are within the capability of most to hear and process. This is, Friar Jude notes, part of Jesus desire that we take responsibility for developing our knowledge and understanding of our intimate personal relationship with God beginning with stories we can hear and leading to the revelation of mysteries which all humanity has been struggling to know in communion with God. What Jesus gives in the parables is not the complete experience. It is the start to our expectation that revelation is the fruit of continuous communion with God through the Spirit.

Sowers and prophets

The texts from the Roman Catholic Lectionary today describe the nature of a call from God which is discerned by Jeremiah to bring true conversion to the people of his time in the kingdom of Judah. The elements of this call apply to all believers as we need to become aware of how we are to accept our mission to draw people and witness the harvest for the Lord which is referred to by Matthew in the parable taught by Jesus of the sower. Andy Alexander SJ reflects on the power of both these texts for people today who may be reluctant to seek and act on their mission from God because of being timid about their ability to speak or witness. Friar Jude Winkler notes that the mission which Jeremiah accepts will cause him to act counter to the culture which would expect silence from so young a man. This culture had moved away from the direction of Moses to love God with their whole heart, soul and strength. Friar Jude comments that the elements of the parable of the sower address these three areas of love as the path, rocky soil and thorns. The seed which perishes on the path is not received by the whole heart, the site of our intellect in Jesus time, the ideas of God are rejected by the people. This occurred in Jeremiah’s time. Jesus was rejected by His people and we will be dismissed for expressing the ideas of the Living God today. The rocky soil, Friar Jude explains, relates to our life and soul which depends on being in communion with God. Our decisions to step away from this union are times when the seed is uprooted. The thorns which threaten our fruitfulness are the pleasures and passions of the world which blunted the attention of the pre exile Jews to whom Jeremiah spoke and which continue to distract our society and ourselves from seeking and accepting the spiritual strength from God to respond as Jeremiah and the psalmist to sing of the salvation of the Lord.

Apostle restored

The Roman Catholic Lectionary today commemorates the feast of Mary Magdalene. This person has occupied the interest of believers for a variety of reasons. Soline Humbert writes of the treatment of the story of this special woman from the perspective of how the official recounting and celebration of her life was so focused on repentance of a prostitute and sinner who likely was not this Mary at all. The culture of the time cannot help be reflected in the way we interpret and celebrate the important people of our spiritual heritage. Kyle Shinseki SJ moves from the impression we have of the “sinful woman” to bring to us the sense of spiritual darkness which may have accompanied this woman as she finds the empty tomb in the hours before the disk of the sun is visible on Easter morning. The confusion and the abandonment which we, both male and female believers, encounter at times is addressed according to Kyle Shinseki SJ by St Ignatius Loyola with advice to be attentive during such times of spiritual darkness so that we do not become overly focused on our sins and lose sight of God’s healing power. Friar Jude Winkler comments that the Prophet Micah expresses the overly generous compassion and healing nature of God in words that convey the complete removal of our guilt and the return to a life even more full of the gracious Presence of God than we have previously known. The setting of the Gospel from John in the garden which Friar Jude suggests is the Garden of Eden tells of that restoration to the time when the differences between tribes, genders and created beings had not been used by humanity to create disparity and disenfranchisement. The Lord is inviting us to return to the peace of Eden as we ponder the message from Mary, the apostle to the apostles, that the Good Shepherd continues to lead and guide His flock.

Humble choice

The Roman Catholic Lectionary today chooses the articulation of the Prophet Micah for the path which God desires we follow. Dick Hauser SJ considers this statement from the Hebrew Testament to be among the best presentations of the desire of God for our lives. The Guideposts Web site offers six steps to walking humbly with our God. It uses Moses as an example of the humility which we need to emulate. There is much value in the action urged by each of these steps. As we begin to hear better and see within ourselves more clearly through the help of the Holy Spirit we are more open to the observation of the psalmist that we hate discipline and cast the words of God behind us. This observation is intensified by the words of Jesus in the Gospel today from Matthew when He refers to those, including ourselves, who are clamouring for a sign of His Divinity as an “adulterous generation”. Don Schwager is specific in declaring our problem as spiritual adultery. We are as stubborn and stiff necked as the Israelites of the desert in the time of Moses and we have two minds about our desire. We seek communion with God but unlike the Ninevites we hold on to our other desires for power, pleasure and privilege. We are dissatisfied with the shallow self serving “ethics” of modern society, yet greater than the Wisdom of Solomon is in our spiritual tradition and we ignore the invitation to know more. The indecision, uncertainty and insincerity of those sitting on the fence, described in Matthew’s Gospel, stand in stark contrast with the image, like Eden, from Micah, of walking in peace, love and fruitfulness with God. Which direction do we choose?

Judge the harvest

The texts from the Roman Catholic Lectionary today promote reflection on clemency, temerity, rehabilitation and restoration. Larry Broding shares some research on the context of the passage from the Book of Wisdom where the author writing in Alexandria expresses concern for the treatment of the Jewish community in that city. He tells us the author and his co-religionists were like the general population, but were very different. This led to misunderstanding and even persecution from the outside, and an identity crisis on the inside. Why does God allow the good (Jews in the city) to suffer at the hands of the wicked (outsiders)? Why doesn't he use his power to vindicate (that is, assert the place of) his people? The Gospel from Matthew is in a similar theme. In the parable told by Jesus, a landowner decides that the wheat and the weeds will grow together because to remove the weeds from the field may damage the weeds. The Salt and Light Blog concludes that God loves goodness more than God hates evil. The commentary from the USCCB notes the caution against temerity in the text from Wisdom with the note that the brunt of divine anger and justice is borne by those who know God but defy divine authority and might. Mary Lee Brock is also drawn to reflect on work by the USCCB but her focus is on the call of the bishops for restorative justice which helps Mary Lee Brock live her faith in the image of a loving and forgiving God. The psalmist today proclaims ”You, O LORD, are a God mciful and gracious, slow to anger, abounding in kindness and fidelity”. We might, as we review the news today, be moved to declare that there must also be justice for those who for no fault of their own are victims of war and senseless violence. We can cry for retribution and perhaps when we need support in prayer for understanding we can hear Paul telling the Romans today that the Spirit come to the aid of our weakness to generate the communication we need with Divine mercy and justice. Looking within, we realize that wheat and weeds also grow together in our own being. We hear the advice of Pope Benedict that our persons and organizations, including the Church, are fields in which both the Spirit and the evil one sow seeds. Divine Mercy declares that we wait for all to have every opportunity to accept the invitation to reconciliation which Jesus offers.

Withdraw heal and trust

The time of the Prophet Micah was also the time of Isaiah and Amos. The texts today from the Roman Catholic Lectionary are both connected to that time and express understanding about the nature and Will of God which is timeless. The psalmist understands the concern of God for the unfortunate man and the fatherless who depend on Providence. People then and now have seemingly unlimited resources for the preparation and execution of wars. Micah describes the loss of the fields and the homes of those around Jerusalem perhaps to the Assyrians who put the city under siege or as preparation by the defenders of Judah for the enemy advance. Jesus, in the Gospel today from Matthew, presents an alternate direction for those who are being besieged by an adversary. He acts to withdraw, heal and command silence from His followers. Mariana Miller comments that we as followers of Jesus today need to let His direction be part of our lives. Our trust in Providence is to give Jesus the permission to lead us away from futile aggression, accept His healing of our discontent and be prepared to act in the manner of Jesus as the fulfillment of the promise in Isaiah that one described in the first Servant Song (Isaiah 42:1-4) will bring the revelation of God in intimate relationship to people to all nations. The gentleness and the deep dependence on God for the fulfillment of peace and justice in the lives of the marginalized of this long quotation from Isaiah proclaims both the mission and means which followers of Jesus should expect as they give Him permission to lead through the Spirit.

Pray for Life

The texts from the Roman Catholic Lectionary today link life and decisions which go against the prevailing customs or wisdom. The Prophet Isaiah was a great support and influence on Hezekiah who ruled Judah near the end of the seventh century BCE. Rabbinical literature considers Hezekiah as the model of those who put their trust in the Lord. The episode in the text today is preceded by decisions of Hezekiah to restore Temple worship in Judah and to act on the advice of Isaiah to trust God more than alliances and treaties with the pagan neighbours of Judah. During an Assyrian siege of Jerusalem, Hezekiah becomes gravely ill. Isaiah predicts his imminent death, which would leave him without an heir, and the king prays to God for health and is given additional time to live. The trust we have in God is not a blind trust but it is a conforming of our action to the Will of God. The dialogue of prayer is essential in our communion with God as we respond to the changes and challenges of daily life. As the canticle from Isaiah proclaims our trust position daily is “You have saved my life, O Lord; I shall not die”. The Gospel passage from Matthew where Jesus explains the action of his disciples who pick some grain on the Sabbath, is not a simple technique for Christians to relieve themselves of the burden of Law, comments Chas Kestermeier, SJ. He notes that we may adopt a self scrutiny which will bring us out of the intimate contact in prayer with Jesus through which we are inspired by the Spirit to comprehend intention and action which is harmonious with the Will of God and the authority of the Son of Man as the Lord of the Sabbath to correct the laws which may be based more in human desires and plans than Life in communion with God.

Joined with Spirit

The reflection of Edward Morse from Creighton University on the texts today from the Roman Catholic Lectionary remind us that there are times when we may review the things we have done and wonder whether this activity has promoted the serious mission of developing relationships which will bring fullness of life to those close to us and in some way provide a guide to those more distant to encourage optimistic and enthusiastic seeking for this fullness. The passage from the Book of the Prophet Isaiah is described in the commentary from the US Bishops as praise for the future salvation of Judah which the author confesses will not take place based on the efforts of the people alone. The language of this passage and the Gospel from Matthew in which Jesus recognizes the need we have for help in our efforts is not to be misinterpreted, as noted by Edward Morse, as “Jesus and me in the basement”, but as an invitation to join with the Church where Jesus is present and the gifts of those other believers are also able to support our work and we experience the transcendent power of God in the Spirit which lightens the load and brings peace.

Our failing intellect

The response to the psalm in the text from the Roman Catholic Lectionary today is “The Lord will not abandon His people” In the Gospel from Matthew, Jesus praises the Father that He has hidden the understanding of the relationship between God and His people from the wise and the learned and has revealed them to the childlike. The Lectio on a Carmelite web page sets the context of this Gospel passage in the beginning in Chapter 11 of opposition to and lack of belief in the words and actions of Jesus. In the rush sometimes to categorize and criticize believers we might find our intellectual arguments and ability to cite passages we have read as evidence in our defense may disappoint us. The psalm will remind us that we are not forgotten. Jesus tells us to look to the response of the childlike. The reflection of physician Sam Pierre today challenges us to adopt the humility in which gives God the credit for our work. He questions the role we actually play. The text from the Prophet Isaiah describes the error in the mind of the Assyrian conquerors that they are more than tools of the Lord. “Will the axe boast against him who hews with it?”(Isaiah 10:15) Sam Pierre reminds us that St. Ignatius challenges us beautifully with the goal of living Ad Majorem Dei Gloriam (“For the Greater Glory of God”). He asks “How would each of our professions change if we were to actually give God the praise for each success? “ The childlike in the Gospel of Matthew are described in the Greek translation as “infants” who the Carmelite Lectio notes are not experts in the Law and are not instructed. Our trust that God remains with us is boosted by the faith we witness in those around us and we need to pay particular attention to that faith which the Carmelites profess is the sword of the Spirit, the Word of God living abundantly in our mouths and in our hearts.

Alas two ways to live

The texts today from the Roman Catholic Lectionary are used in liturgy to celebrate the feast day of Saint Bonaventure, biographer of St Francis, friend of St Thomas Aquinas and Doctor of the Church who is described as ever the poor Franciscan friar who practiced and taught humility and mortification. An approach to life which is more concerned with personal power, prestige and pleasure is addressed by Jesus in the Gospel from Matthew where He proclaims woe to the cities in which He has been preaching and healing but He has received no response. Don Schwager comments that Jesus response is more of sorrowful pity than anger. Don points out that the word woe is also translated as alas. What Jesus Really Said blog expresses that Jesus was seeking a change of heart among the people of these cities to repent and turn away from a solely materialistic and personal pleasure existence which humans then and now are prone to adopt as a lifestyle. The contrast between the dominant behaviour in our culture and the life of Saint Bonaventure is clear. In the passage from the Book of the Prophet Isaiah King Ahaz is reassured that even though he continues to trust in political alliances and human intrigues instead of seeking the Will of God, the current threat against Jerusalem will not be successful. The psalmist praises the favour in which God holds Jerusalem. As the kings of Judah continue to refuse the change of heart which God desires, the threats to Jerusalem became real and the kingdom disappears during the exile to Babylon.

Deeper than what we see

The texts today from the Roman Catholic Lectionary are food for thinking about the difference between outward appearance and the life which is underneath in our sense of self. Our expression of our religious faith is often through liturgy. Not all liturgy occurs in church as Susan Tinley comments about the physical exercise of being part of a group carrying a cross through Jerusalem along the path walked by Jesus. She notes that the profound inner experience of this liturgy might be contrasted with the ho-hum reaction of the people and merchants of the city who see it everyday. The Prophet Isaiah writes about the liturgy of the people of Jerusalem in his time (about 735 BCE). Friar Jude Winkler notes that Isaiah exhorted the people to let the liturgical practices change their hearts and their attitudes to the disadvantaged and marginalized, collectively known as widows and orphans. The tragedy of the collapse of Judah is related to the failure of the people to seek the Will of God though their relationship in prayer with God. Psalm 50 is the basis of a commentary by Ray Stedman which looks at Evangelical Churches today with the same question about the depth of the transformation in lives who worship yet “hate discipline, and you cast my words behind you” (Psalm 50:17). The Gospel from Matthew speaks strong words about the consequences to believers of living the transformed life. Friar Jude comments that the transformed cannot sit on the fence. The decision to be the Good News to others brings ridicule and rejection. This disruption of the peace is not meant to burden the disciples who have Jesus and the efforts of many supporters who Susan Tingley credits with helping us carry the cross and who Jesus reminds us in the Gospel will receive the prophet’s reward as they welcome Jesus when they welcome and support those who act as His disciples.

Receiving the Sower

The invitation of God to people to be in communion is delivered in the Word. The Roman Catholic Lectionary today presents texts from Deutero-Isaiah and the Gospel of Matthew which describe the fertility of the Word of God when it is received by people. The passage from the Book of the Prophet Isaiah compares the Word of God to rain and snow which acts upon the earth to provide life and growth in accord with the Will of God. Jeanne Schuler reflects on our experience of the growing season when this miracle of softening the soil with moisture brings life. The letter of Paul to the Romans contains a theme which Friar Jude Winkler identifies as the necessity for purification of creation which has been taken away from openness to God by our decisions to love self above God and others. He compares our struggle for purification as we suffer to escape our distractions as like the pains of labour which precede birth. Friar Jude addresses the decision of Jesus to speak in parables like that of the sower today in the Gospel of Matthew as the means whereby the message of the Word might be available to those who have not engaged deeply with His message. The decision to be in communion with God is ours and we need to receive the invitation. A message of this parable is that the direction of Deuteronomy 6:5, which would be well known by the Jewish audience to whom this Gospel is addressed calls for us to love God with our whole heart, soul and strength. Friar Jude sees the path in the parable as the heart or seat of intellect which passes on the Word in the seed as just another idea and our understanding does not try to embrace the message. The rocky soil is our soul where the persecutions and ridicule from the world for our choice will keep our soul from struggling with the Word. The thorns which will come up in our experience are the result of our difficulty in using our whole strength to live in accord with the Will of God as received in the Word from the Sower. Jeanne Schuler notes that the easy response to these texts is to see ourselves as the good soil and the others outside of Christian community as paths, rocky soil and thorns. Jesus simply invites us to look inside at the way in which we receive the Word.

Power and Providence

The psalmist in the texts from the Roman Catholic Lectionary today praises the majesty of God’s rule. One vision of our relationship with God is that of Creator/Ruler of the Universe. This is a contemplation which leads to praise as we do not have to push our senses to take in the beauty and glory of the created world and hopefully the goodness and kindness of the people who live in the world. The call of Isaiah from being a pious observing believer by God through an overwhelming experience of Presence is described today in the text from the Book of the Prophet Isaiah. Friar Jude Winkler reminds us that our response to such experience of Presence is usually, like Isaiah, one which seeks both to be drawn to the encounter with the Divine and to become aware of our deep unworthiness and seek to move back from the Eternal One. The passage today from the Gospel of Matthew, which was written to a Christian audience with a Jewish heritage who were being expelled from the synagogues, also presents a tension between two directions. We are compelled to follow Jesus by the witness of His Life which we trust is the path of Life and yet our Teacher advises us that we will expect to live all that He knows including the rejection and persecution for the words and actions we proclaim by our lives. In addition, Jews of Jesus time were aware of Gehenna where the religious commentary of the day suggested that sinners who turned away from God would find eternal suffering. George Butterfield understands that Jesus promise that our relationship with Him and His Father who is Our Father would be the Provident and intimate guide for our journey toward the Kingdom and away from those occasions which lead to Gehenna.

Decision to Return to God

The decision to return to God is described in the text today in the Roman Catholic Lectionary from the Prophet Hosea as a rediscovery, in the words of Friar Jude Winkler, of beauty, strength and fertility using metaphors of the cedars of Lebanon and the experience of the agricultural society with the life cycle of the olive. The return to belief from forms of atheism in our time has been explored in a CBC Ideas documentary. There are parallels between our discovery that there is substantial emptiness in our embrace of Enlightenment rationalism in the last century and the spiritual void in which Hosea exhorts the people of Israel to return to God. The psalm is the great song of our desire for reconciliation with God as we experienced what some have called the “God shaped hole” in our being. Jesus advises His disciples in the text from the Gospel of Matthew that the life of following the Will of God is not easy. We are living as sheep among wolves. Kevin Kersten SJ comments that our actions to follow the Will of the Father will be supported by the strength of the Holy Spirit, as promised by Jesus in the passage from the Gospel. Kevin identifies actions like when we confront forces of evil with our words, express our compassion to those who suffer, or respond to others in any moment  moving us to bear witness to the love and wisdom of God as situations where we may be open to ridicule and rebuke. Friar Jude notes that the simplicity which Jesus advises we use to see situations with the eyes of the Holy Spirit may be interpreted by others as simple mindedness. Our return to God and to life which is not all about ourselves is an act which is based on humility and the trust that Holy Spirit works with the humble to bring the joy of the Beatitudes to life.

Co parenting as Work of God

The Roman Catholic Lectionary for today offers some different models of our relationship with God. The passage from the Book of the Prophet Hosea is described by Friar Jude Winkler as comparing our relationship with God to that of a father and his child. This is a change from the main metaphor of Hosea in which the relationship is compared to the marriage relationship. One special feature of the parent child relationship is the desire of the parent to attend to the healthy development of the child so that all the joy fullness of life possible will be the life experience of the child. The response of parent, like God, to transgressions is assist the child through the consequences of the poor decision with the goal of getting back to the development of a full life. The description of the attention of God to the development of the people of Israel is the assurance that God desires to return them to the state of awareness of the face and hand of God in their lives which is proclaimed by the psalmist today. One verse from the Gospel of Matthew today “the labourer deserves his keep” (Matthew 10:10) resonates in several places throughout the Christian Testament. One numerical relationship is in comparison with John 10:10 and the fullness of life which Jesus brings when we are in communion with Him. The Theology of Work project takes the message that we need to avoid making our paycheck the object of our work as it may refocus our attention at work towards ourselves when the mission of this Gospel text is to bring the proclamation of the existence of the Kingdom of God to others through healing and being present to the people we encounter. Dennis Hamm SJ touches on the requirement that we readdress three components of social relationships; interdependent, dependent and independent. The requirement to travel light on our journey and have time for important relationships with people will mean that our preparations, plans and extra sandals, tunics, and staff to be independent are too much about our agenda and not about the plan God our Father has for us. We need to be interdependent with our fellow human beings and in our relationship with them we will be open to deepen our dependence on Providence for the road map of our journey and the sustenance which keeps us working to develop others in our role as co parent with God.

Equipped to work in the Kingdom

The refrain to the psalm in the Roman Catholic Lectionary for  today exhorts that we seek always the face of the Lord. Friar Jude Winkler comments that the choice of the people whom Hosea addresses in the first reading was to turn away from God in at least three ways. They adopted pagan practice to build monuments to fertility gods. The attention of the people to the Will of God was lessened as they lived with less piety and trust in God. The pursuit of wealth and political advantage lead to injustices towards the marginalized in the society. Joan Blandin Howard uses a common definition of ordinary to highlight the most extraordinary action that followers of Jesus accomplish as they live according to their calling. The Gospel from Matthew identifies the twelve who Friar Jude notes will become apostles or ambassadors for Jesus. The Enduring Word commentary on the text from Matthew notes that in receiving the power over unclean spirits and healing of sickness and disease that those who God calls are equipped by God to do what He asks. The lost of a king, in the prophecy of Hosea, which happens when Israel is destroyed by Assyria becomes Jesus direction to go the the lost sheep of Israel with the Good News of the Kingdom of God where the Love of the Sermon on the Mount would reign in the lives of those who decide to return to seeking the face of God as brothers and sisters of Jesus.

Building love with widows and orphans

The texts from the Roman Catholic Lectionary offer two very different circumstances for our contemplation today. The Book of the Prophet Hosea is a development of the idea applied to the northern kingdom of Israel that if they “sow the wind, they shall reap the whirlwind”.

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The actions of the people to accept the modification their practice of worship of God to be more convenient and keep more power over their lives in the hands of the ruler of the northern kingdom while the poor and disadvantaged in the population are ignored and pagan influence allows the idols of prosperous living to dampen the effect of the Law in their lives will bring them defeat and exile at the hands of the Assyrians. The psalmist characterizes the lifelessness of the idols which may compete for our attention. In Jesus time, the phrase “widows and orphans” was used to identify a group of people who would fit the description of being “like sheep without a shepherd” which is used today by Jesus in the Gospel from Matthew. A consequence then, and even today, of the death of the father in a family may be separation from needed care and support which Carol Zuegner advocates we combat by the daily activities of kindness and generosity in which we give time and support to others. This will strengthen the bonds of our communities and when the particular situation of becoming widow or orphan is our reality, the community will be able to confirm the reality of the special concern of God for widows and orphans identified by Susan M. Watkins by acts of presence and kindness. The fruitless results of sowing the wind can be contrasted with the deep healing and support that we can be to others by simple acts.

Practice faith

The texts from the Roman Catholic Lectionary today have a strong theme of faith. The action of the Prophet Hosea toward his unfaithful wife, Gomer, to attend to her and lure her into a second honeymoon, as commented by Friar Jude Winkler, is a model of trusting faith and it was used by the prophet to show Israel, who had not been faithful to the practice of her calling as Chosen People of the Lord, that God desires to reestablish a deep intimate relationship with His people. Commentators cite the acceptance by the people of the northern kingdom of Israel of convenient practices and influence of pagan culture and political alignment on weak kings as examples of how the Will of God for the people was being ignored. Hosea acts in his personal relationship with Gomer to call her back as he presents to Israel, who also has strayed, the invitation of God to return to an intimate and fertile relationship which will bring the grace and mercy of God who is described by the psalmist as slow to anger and of great kindness. Daniel Patrick O’Reilly concludes that “faith comes from practice” as he reflects on the two healing miracles presented by Matthew in the Gospel today. The synagogue leader Jairus ( who is identified in the account in the account from Mark 5:35-43)  has the faith to trust that Jesus can restore her life by His healing touch. The faith which, according to Friar Jude, saves the woman with the hemorrhage who touches Jesus cloak is one which heals her both physically and spiritually. Believing in miracles is a contest with doubt as Daniel Patrick O’Reilly confesses but our experience of miracles is a consequence of daily practice of trust in God.

Struggle with meekness and humility

Jan Schnack of Creighton University reflects on the texts today from the Roman Catholic Lectionary with words which communicate thanksgiving in the memory of difficulty and a good life. She takes the theme of the psalmist who praises God as king as she considers the work and love of those close to her. The struggles which come with life can be, at this time of year, with the forces of nature when wind and water demonstrate power which overcomes our structures and modifies our plans. Friar Jude Winkler comments that the king who will complete the promise of a messiah for Israel will not appear as the conquering leaders of the empires of our history but will enter human history in a humble way with a universal message for all nations. Our life may also contain the struggle mentioned by Paul in his letter to the Romans between the Spirit, which calls our rational mind to decide to live in communion with God and our desire for “lower appetites” which Friar Jude notes that Augustine called concupiscence which may lead us to separation from God through sin. Our desire for sensual pleasure is strong and Paul speaks the truth that we cannot satisfy both our desire for Life in the Spirit and our desire for sensual self gratification. Jesus returns to the theme of humility and simplicity as He describes those open to the revelation of Life with He and the Father. The rest promised by Jesus is delivered as we surrender to a yoke which brings two workers together. We struggle to live in praise and thanksgiving as we realize that we are offered the invitation to be a partner with Jesus in this mission.

Care with old and new

The texts of the Roman Catholic Lectionary today present peace and prosperity as gifts of the Lord to His people. Friar Jude Winkler comments on the text from the Prophet Amos which tells of a restoration of fertility to the remnant of the Chosen People as they return to living in accord with the Will of God. This theme is an old and enduring message. The kind of full life which Amos pictures as the one crop being harvested at the same time as another is being planted prepares our imagination to understand the the praise of the psalmist for God Who speaks of peace to His people. Craig Zimmer is inspired by the dualism of old and new in the Gospel from Matthew to see that peace is certainly not the quality we can attribute to life for the oppressed and marginalized in all parts of the world. He asks about what individual Christians can do. Dr Ralph F Wilson explains the dialog between Jesus and the Pharisees in this Gospel as pointing to the tension between a radical message of support of God for sinners, disenfranchised, and the poor and the “externals” of religiosity which tend to concentrate on our adherence to rules of ritual observance. Friar Jude reminds us that we need to strain out some truth in the practices which might be too quickly dismissed. The use of fasting to accompany mourning and solidarity with suffering is particularly apt for Christians who communion with Jesus Passion. The traditional avoidance of mixing of foods, planted seeds and Gentile marriages in Jewish culture is a flag for us to seek to purify our actions in prayer or for peace by recollection of the Hebrew guideline, as Dr Wilson notes, to do mercy and love justice and walk humbly with our God.

National Pride and Social Policy

The question of value and values is raised by the texts in the Roman Catholic Lectionary today. The first part of July in North America is a time when Canada (July 1) and the United States (July 4) celebrate with much public ritual their national holidays. In these countries, we have a lot for which to be thankful. Friar Jude Winkler and John W Collins both comment on the passage from the Prophet Amos with reference to fair trade practices. The butcher with the heavy finger in Friar Jude’s example and the small businessman struggling in a tight economy cited by Pastor Collins remind us of a moral responsibility to our neighbour which Eileen Wirth found in her small Catholic farming community but which she rightly identifies may be missing in the action and attitudes of the people and governments of these western democracies toward immigrants, refugees and other oppressed people. The model of Jesus in the Gospel from Matthew is to show the outcast and those who we judge as sinners that they have value in the eyes of God who offers them and all mercy so we might not judge others and so that the social crimes described by Amos will not prevail in society today. Friar Jude recalls a rabbinic maxim which he applies to the situation which befell those in the northern kingdom at the time of Amos which meant their punishment for rejecting the Word and Will of God would be a famine of that Word and Wisdom in the land. In this famine of clarity about the Will of God for the Chosen People they made social, economic and political decisions which lead to the destruction of Israel by Assyrians. The western democratic nations may also be neglecting to hear God cry out for the marginalized. Our political, social and economic decisions may need revision in the light of the Son who calls us to find value in all people and to Love our enemies.

Power in our doubting twin

The feast of the Apostle Thomas is celebrated by the Church today and the texts from the Roman Catholic Lectionary includes the passage from the Gospel of John which is the basis for the tag on this person of “doubting Thomas”. Father Larry Gillick SJ takes up the cause for Thomas and reflects on the decision of the Evangelist John to include this encounter with Jesus in the Gospel. Certainly comparison of our situation to that of Thomas is a fruitful exercise and it is important to add the biographic and environmental details of the life of this saint. Friar Jude Winkler associates Thomas with one of the few proclamations in the Christian Testament of the Divinity of Jesus. The acclamation “My Lord and my God” in the mouth of Thomas in the Gospel identifies Jesus as identical to Yahweh and more than the Anointed One. This revelation and faith statement was a step which, as Friar Jude explains, which left behind all the intellectual analysis and speculation about the Way which Jesus had previously invited Thomas to follow. The capstone experience of the “doubting Thomas” was the propelling event which had him take his place as on the the Apostles making the foundation of the the Church, a structure which Paul writes to the Ephesians has Christ as its capstone and is built and continues to build on a history in time and space in a rich Tradition based on the faith experiences of real people like Thomas.

Not today maybe later

The texts today from the Roman Catholic Lectionary strike at least two chords among commentators. The continuation of the condemnation of the northern kingdom of Israel by the Prophet Amos is the consequence of the decision of the people to fall into practices of relating to God which amounted to surface observance of rituals with sacrifices which were conveniently assembled sometimes through taking advantage of the poor and dispossessed to pacify God while they continued to let the lifestyle of prosperity and self service rule their behaviour. Google identifies many books which use the passage from Amos today to explore topics of faith and social justice. The second chord, which is commented by Joe Zaborowski, involves reflection on how inconvenient we often find Jesus appearance in our lives which is related to the reaction of the people described in the Gospel from Matthew who witness Jesus release of demons into the swineherd. The disruption of our lives by action to achieve peace, nonviolence and social justice is too often rejected because it comes at a bad time and it is something we can get to later. Amos and our commentator from Creighton University recognize that we need to reassess our commitment as His disciple when our timetable and convenience is an obstacle to our acceptance of the invitation today to follow Him.

Poor Decisions

The texts from the Roman Catholic Lectionary continue today to offer some reflection on our response to the situations we encounter in our daily journey. The Prophet Amos continues to find that the people of Israel have missed the invitation of God to remain faithful to the practices of justice and attention to the Law which had been a guide for them in the past. The political intrigue which encouraged deviation from religious practice and the disregard for the poor and marginalized in the society are exposed by Amos. The restoration of justice by God is to be expected. The people need to understand that the intervention of God through events prophesied by Amos is an appropriate and necessary process to restore the relationship with God. Barbara Dilly comments that the reaction of the disciples in the passage from the Gospel of Matthew to the storm is often similar to our handling of life’s problems with judgment of others and fear of our own shortcomings. The journey of our lives wanders away, at times, from trusting our relationship with God to be the guide for our decisions. Jesus is present in these storms to restore calm and peace to the chaos of doing it for ourselves in our way.