Causes and consequences of sin

The texts of the Roman Catholic Lectionary for the Memorial of Saint Ignatius of Loyola, Priest, engage our imagination in the effects on us of the evil and sin we experience in our journey in the service of the Glory of God.

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The Prophet Jeremiah prays a lamentation over the consequences of the the guilt of our ancestors.

In the Gospel from Matthew, Jesus separates from the crowd to offer an explanation of the Parable of the Weeds to His disciples.

* [13:37–43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.

Tom Shanahan, S.J. shares that Ignatius of Loyola knew that he was a loved sinner.  That filled him with such gratitude that he desired with all his being to know, love and serve the one who loved him so mercifully.  And, once his heart was on fire with a passionate desire to be with Jesus, he came to a spiritual freedom that was quite powerful, liberating him to serve others with all his heart.

Wouldn't it be wonderful if each of us could ask for the grace to experience ourselves as a loved sinner today?  No matter what we've ever done, ever failed to do? Wouldn't it be wonderful if we could ask for the courage to name the various desires in our hearts today?  To name quite unattractive desires, that perhaps function to shape how we treat others? To name quite loving or heroic desires, that perhaps rarely get attention?  What a great tribute to Ignatius of Loyola, and what glory and praise to our Lord and Savior, if throughout the world today, we would ask for the freedom to know and act upon those desires within us that are from God, and the freedom and peace to let go of those that are not!  And what power there would be if all of us today were to become more aware of the opportunities for intimate closeness with our loving God, in the midst of whatever stretches us, embarrasses us, in whatever is our day to day duty or routine! "Lord, I know you are with me, in this place, forgiving me, encouraging me, inspiring me.  Thank you." And, finally, what wondrous love would flow from our hearts, to the ends of the earth, if we all asked to be with Jesus, in being for and with others!

To celebrate the Feast of St Ignatius of Loyola, founder of the Society of Jesus, James Hanvey SJ exposes the theological vision manifested in the Spiritual Exercises and in Ignatius’s life.

The Exercises, and indeed the whole example of Ignatius’s life, certainly expect the subject to spare nothing in the service of God and his Kingdom, but this flows from an inexhaustible gratitude for what one has received from the Divine Majesty at such cost. The determined ordering of all one’s energies in the service of Christ, and the desire to participate as completely as possible in the work of salvation require a disciplined asceticism of love for God and for neighbour, but this ‘freedom’ is far from the indifference of a stoic self-mastery, though it may teeter on the brink of this distortion.

Don Schwager echoes the conclusion of Jesus explanation of the Parable of the Weeds (Matthew 13.43) as he quotes Origen of Alexandria (185-254 AD) encouragement to become friends of Jesus.

"Now, having discoursed sufficiently to the multitudes in parables, he sends them away and goes to his own house, where his disciples come to him. His disciples did not go with those he sent away. As many as are more genuine hearers of Jesus first follow him, then having inquired about his house, are permitted to see it. Having come, they saw and stayed with him for all that day, and perhaps some of them even longer. In my opinion, such things are implied in the Gospel according to John... And if then, unlike the multitudes whom he sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come to him when he goes into the house. And having come, let us inquire about the explanation of the parable, whether of the tares of the field, or of any other. (excerpt from the COMMENTARY ON MATTHEW 10.1–3)

The Word Among Us meditation on Jeremiah 14:17-22 for the Memorial of Saint Ignatius of Loyola, Priest, comments that if we look around, we can see at least as many problems today as existed in Jeremiah’s time. In fact, if we think about it long enough, we may also be moved to tears. What of all the pain caused by abortion, drug addiction, and domestic violence? What of the poor who live in unimaginable squalor? As God’s people, we must surely empathize with all of the sadness, loss, and suffering.

But our response doesn’t have to end there. In fact, it would be unchristian to let it stay there. Many critics of religion point to suffering as a reason not to believe in God, but we can say exactly the opposite. God’s will is not to cause suffering but to stop it. That’s why he sent his Son! Jesus came to free us from sin and to give us the “ministry of reconciliation” (2 Corinthians 5:18). He came to bring heaven down to earth, and he now calls all of us to build that kingdom here and now.

Friar Jude Winkler explores the lamentation of Jeremiah and its connection to the Love of God for His people and personal consequence for the prophet. Matthew’s Gospel continues to assert that we will face a time of accounting. Friar Jude examines the role of the presence of evil as an invitation to conversion and to fight the Evil One.

Fr. Richard Rohr, OFM, shares some key reasons that the Center for Action and Contemplation is dedicated to reinvigorating the teaching of Christian contemplation. The consistent practice of contemplation helps to uncover our essential Self, our connected Self, our True Self.

Unfortunately, separateness is the chosen stance of the small self which has a hard time living in unity and love with the One, Ultimate Reality, and the diverse manifestations of this Reality (i.e., ourselves, other people, and everything else). The small self takes one side or the other in order to feel secure. It frames reality in a binary way: for me or against me, totally right or totally wrong, my group’s opinion or another group’s—all dualistic formulations.

For most of us, this objective divine image has not yet become the subjective likeness (Genesis 1:26-27). Our life’s goal is to illustrate both the image and the likeness of God by living in conscious loving union with God. It is a moment by moment choice and surrender.

References


(n.d.). Jeremiah, chapter 14 - United States Conference of Catholic Bishops. Retrieved July 31, 2018, from http://www.usccb.org/bible/jeremiah/14:17
(n.d.). Matthew, chapter 13 - United States Conference of Catholic Bishops. Retrieved July 31, 2018, from http://www.usccb.org/bible/matthew/13
(n.d.). Creighton U Daily Reflections .... Retrieved July 31, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(2010, July 30). Ignatius of Loyola: Theology as a way of living | Thinking Faith: The .... Retrieved July 31, 2018, from http://www.thinkingfaith.org/articles/20100730_1.htm
(n.d.). Daily Scripture Readings and Meditations. Retrieved July 31, 2018, from http://dailyscripture.servantsoftheword.org/
(n.d.). Saint Ignatius of Loyola, Priest (Memorial) - Mass Readings and .... Retrieved July 31, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 31, 2018, from https://cac.org/category/daily-meditations/

Blind to Kingdom hidden in plain sight

The texts from the Roman Catholic Lectionary today invite contemplation about the wisdom we exercise in attending daily to practices that build the Kingdom of God.

Small seeds for Beauty and Truth

The Prophet Jeremiah follows the instructions of God to show a vivid image of the consequences of letting the practice of faith be forgotten.

* [13:1–11] In this symbolic action, Jeremiah probably went to the village and spring of Parah, two and a half miles northeast of Anathoth, whose name closely resembled the Hebrew name of the river Euphrates (Perath), in order to dramatize the religious corruption of Judah at the hands of the Babylonians.

In the Gospel from Matthew, Jesus used parables centred around seemingly small and insignificant natural items to illustrate how the Kingdom of God grows.

* [13:31–33] See Mk 4:30–32; Lk 13:18–21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

Jay Mack notes that God interprets the action of Jeremiah for us so we won’t miss the point. It is informative to think about where, today, we might be instructed to bury the loincloth.

The people got the message: Isra’el was the loincloth that God wanted to wear, but she wasn’t ready yet to be used for His purposes. She wanted to live an ordinary life first, so she wadded herself up and stuffed herself into the secure routines, separating herself from what God had at great cost purchased her for. But when the day comes it will turn out that she is good for nothing. The beautiful moral life that she set aside for a more convenient day will turn out, when she picks it up, to be mildewed and worthless

Edward Morse observes Faith and faithfulness can grow from small beginnings.  But doubt and rebellion may also get started from small things, too.

Lord, grant us the humility to pause our doings, to listen, and to seek your face.  Show us where we are fickle and resistant to your goodness. Help us to recognize that you have made us, and that we have been graced to receive the word of truth, even in living form, through your Son.  Amen.

Don Schwager’s meditation asks What can mustard seeds and leaven teach us about the kingdom of God? He quotes John Chrysostom (347-407 AD) that a small seed produces a great tree.

"Therefore he brought forward the similitude of this herb, which has a very strong resemblance to the kingdom of heaven. It indeed is 'the least of all seeds, but when it is grown, it is the greatest among herbs and becomes a tree, so that the birds of the air come and lodge in the branches thereof.' Thus he meant to set forth the most decisive sign of its greatness. 'Even so then shall it also be with respect to the gospel,' he says. For his disciples were weakest of all and least of all. Nevertheless, because of the great power that was in them, it has grown and been unfolded in every part of the world." (excerpt from the  THE GOSPEL OF MATTHEW, HOMILY 46.2)

The Word Among Us Meditation on Matthew 13:31-35 urges us to dig in and do it!

Praise your children, for even the smallest acts of obedience. Thank them even when they’re just doing what you asked. Tell them the things God thinks about them: they are wonderful, creative, strong, talented, and lovable. Yield to your spouse’s preference for something, even if it means eating tofu instead of T-bone steak. With heartfelt love, pick his socks or her towel up off the floor. Repent (quickly) for thoughtless words, and forgive even more quickly.

Friar Jude Winkler comments on the strong condemnation contained in the episode of the loincloth. Kingdom begins with small things the communities we do like smiling, prayer, and forgiveness. Friar Jude notes that parables are a way for people to understand. If teachers can’t explain it to a 5 yr old they haven't learned it.

Fr. Richard Rohr, OFM, asks why are so many people from different cultures, countries, ethnicities, educations, and religions are saying very similar things today? He comments that this really is quite amazing and to my knowledge has no precedent in human history.

As Rabbi Rami Shapiro explains it, “Perennial wisdom isn’t unique to any specific system of thought or belief, but rather a set of teachings common to all of them. Each articulation of perennial wisdom takes on the flavor of the system in which it rests. Mistaking the flavor for the substance leads us to imagine differences where none exist.” [2]
One way to summarize the essence of perennial wisdom (to paraphrase Aldous Huxley) is:
There is a Divine Reality underneath and inherent in the world of things;There is in the human soul a natural capacity, similarity, and longing for this Divine Reality;The final goal of existence is union with this Divine Reality. [3]

Our search to encounter the Kingdom of God in our daily experience is a direction toward celebrating and practicing beauty and truth.

References


(n.d.). CHAPTER 13 Judah's Corruption. 1The LORD said to me: Go buy .... Retrieved July 30, 2018, from http://www.usccb.org/bible/jeremiah/jeremiah13.htm

(n.d.). Matthew, chapter 13 - United States Conference of Catholic Bishops. Retrieved July 30, 2018, from http://www.usccb.org/bible/matthew/13

(n.d.). A Linen Loincloth Jeremiah's Fifth Symbolic Action. Retrieved July 30, 2018, from https://jaymack.net/english/jeremiah-commentary/Dx-A-Linen-Loincloth.php 

(n.d.). Creighton U Daily Reflections .... Retrieved July 30, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 30, 2018, from http://dailyscripture.servantsoftheword.org/ 

(n.d.). 17th Sunday in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved July 30, 2018, from https://wau.org/meditations/

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 30, 2018, from https://cac.org/category/daily-meditations/

Our need to be fed

The texts from the Roman Catholic Lectionary today connect us our need to be fed.

Need to be fed

In the passage from 2 Kings, Elisha multiplies barley loaves so that many people are fed from twenty loaves.

The Letter to the Ephesians emphasizes the unity of different people through faith and community in the Body of Christ.

* [4:1–16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf. Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1–6; cf. Rom 6:1–11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ’s gifts to individuals to serve so as to make the community more Christlike (Eph 4:11–16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Ps 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church’s spiritual gifts. The “descent” of Christ (Eph 4:9–10) refers more probably to the incarnation (cf. Phil 2:6–8) than to Christ’s presence after his death in the world of the dead (cf. 1 Pt 3:19).

The account of the Multiplication of the Loaves from the Gospel of John is rich in symbolic language connecting our present needs to the faith of our ancestors and a promise of a Shepherd for all people.

* [6:1–15] This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.

Mike Cherney prays today for the strength that we need to respond faithfully to those around us in times of our own pain and exhaustion.

Heavenly Father,
I know the weariness that long stretches of hard work can cause.
I am also well aware of the state of lethargy that times of despair can bring.
Thank you for the model of Your Son carrying on in hard times.
In the moments when I am tired help me to avoid criticizing and judging.
I ask for a second wind on the days when I am hurt and down.
I ask that fatigue does not displace the joy and meaning that flows from service to others.

Friar Jude Winkler discusses the connection between the multiplication of the loaves by Elisha and Jesus multiplication in the four Gospels. The account in the Gospel of John uses thanksgiving language connecting to the Eucharist. The symbols in the account of John connect to Elisha, the image of the Good Shepherd in psalm 23 and the liturgical celebration of the Lord’s Supper.

Fr. Richard Rohr, OFM, comments that much of our life we are trying to connect the dots, to pierce the heart of reality to see what is good, true, and beautiful for us. We want something lasting and transcendent.

Jesus’ intention here that there be “only one flock” (John 10:16b), and his later prayer “that all may be one” (John 17:21-23), can be achieved only by overcoming all otherness—so Jesus speaks of the “other sheep.” The goal is never to overcome all differences, since God clearly created us different in limitless ways. Differences are not the same as otherness, or at least they need not be. Through clever metaphors such as sheep and flocks, unity and yet differentiation, Jesus resolves what is sometimes called “the first philosophical problem” of the one and the many. How does one reconcile diversity with any underlying unity? To do this, Jesus, himself, uses many metaphors, so it is difficult to say that even he has only one and completely consistent image of God—beyond love itself!

The need of the human community to connect with the mystery of God and our proper relationship with the Divine is a hunger that we pursue for our whole existence.

References
(n.d.). 2 Kings, chapter 4 - United States Conference of Catholic Bishops. Retrieved July 29, 2018, from http://www.usccb.org/bible/readings/bible/2Kings/4:42
(n.d.). Ephesians, chapter 4 - United States Conference of Catholic Bishops. Retrieved July 29, 2018, from http://www.usccb.org/bible/ephesians/4
(n.d.). John, chapter 6 - United States Conference of Catholic Bishops. Retrieved July 29, 2018, from http://www.usccb.org/bible/john/6
(n.d.). Creighton U Daily Reflections .... Retrieved July 29, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 29, 2018, from https://cac.org/category/daily-meditations/

Living with the weeds and the wheat

The texts from the Roman Catholic Lectionary today urge us go deeper into our religious practice so that we participate with God in loving action to bring justice and peace.

Our care of the Garden

The Prophet Jeremiah warns the people of Judah against presuming the protection of God and the Temple when their actions contradict their religiosity.

* [7:1–15] The Temple of the Lord will not guarantee safety against enemy invasion or any other misfortune.

In the Gospel from Matthew, Jesus identifies that there are weeds of evil that grow up in the company of the wheat from the good seed planted by God in ourselves and our society.

* [13:24–30] This parable is peculiar to Matthew. The comparison in Mt 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance

Nancy Rockwell finds the Weeds Among the Wheat offers some opportunity for reflection on the morality of some of our political activities.

The earth is in deep trouble. We know that. Also, the people who are the field of this nation are in trouble, too. The harvest we need to watch and tend is in the field, and it is the field that needs our tending. We need to ask what we are growing, here in America, and around the world.

Rev. Steve Ryan observes that Christ is not talking cultivation or landscaping.  He’s talking about the kingdom of God: Who has a place in it. And who decides.

The scribes and Pharisees sniff at the company Christ keeps.  “He eats with sinners [a euphemism for sex workers] and tax collectors” (Luke 15:1-2). They go so far as to suggest that, if this fellow from Nazareth were a true prophet, he would find better folks to hang with (Luke 7:38ff.).
Yet Jesus answers quite pointedly:  “The tax collectors and sinners enter into the kingdom of God before you” (Matthew 21: 31).  Why? Because their hearts are ready.
The Pharisees looked at the sinners and tax collectors and saw weeds.Christ looked at them and saw wheat.

Don Schwager uses the words of Chromatius (an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome) to emphasize that the Lord sows good seeds in our heart.

"The Lord clearly points out that he is the sower of good seeds. He does not cease to sow in this world as in a field. God’s word is like good seed in the hearts of people, so that each of us according to the seeds sown in us by God may bear spiritual and heavenly fruit." (excerpt from TRACTATE ON MATTHEW 51.1)

The Word Among Us Meditation on Jeremiah 7:1-11 leads to a conclusion.

Remember, repentance and reform take time. God is infinitely patient. If you work with him, both your deeds and your ways will change!

Friar Jude Winkler comments on Jeremiah’s call for people to convert their ways and not presume upon God’s mercy. Both the horizontal and vertical dimensions of our faith are identified in the texts today. The mystery of the evil that people do is contrasted by the patience of God.

Fr. Richard Rohr, OFM, summarizes a week of meditations on Eucharist by urging us to consider at our meals that many elements, such as the rain, sunshine, earth, air and love, have all come together to form this wonderful meal. In fact, through this food we see that the entire universe is supporting our existence.

We are aware of the whole sangha [community] as we serve ourselves and we should take an amount of food that is good for us. Before eating, . . . we can enjoy breathing in and out while practicing the five contemplations.
This food is a gift of the earth, the sky, numerous living beings, and much hard and loving work.May we eat with mindfulness and gratitude so as to be worthy to receive this food.May we recognise and transform unwholesome mental formations, especially our greed and learn to eat with moderation.May we keep our compassion alive by eating in such a way that reduces the suffering of living beings, stops contributing to climate change, and heals and preserves our precious planet.We accept this food so that we may nurture our brotherhood and sisterhood, build our sangha, and nourish our ideal of serving all living beings.

The practices that support our contemplation of the Presence of God involve action to support the disadvantaged and outcast as we identify, perhaps at our table gathering, the weeds within ourselves and our communities that may be patiently targeted for removal.

References

(n.d.). Jeremiah, chapter 7 - United States Conference of Catholic Bishops. Retrieved July 28, 2018, from http://www.usccb.org/bible/jeremiah/7

(n.d.). Matthew, chapter 13 - United States Conference of Catholic Bishops. Retrieved July 28, 2018, from http://www.usccb.org/bible/readings/bible/matthew/13:24 

(2017, July 15). Weeds Among the Wheat - Patheos. Retrieved July 28, 2018, from http://www.patheos.com/blogs/biteintheapple/weeds-among-wheat/

(n.d.). Creighton U Daily Reflections .... Retrieved July 28, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html 

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 28, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Common of the Blessed Virgin Mary - Mass Readings and Catholic .... Retrieved July 28, 2018, from https://wau.org/meditations/

(n.d.). Archive - Daily Meditations Archive - Center for Action and .... Retrieved July 28, 2018, from https://cac.org/richard-rohr/daily-meditations/daily-meditations-archive/

A journey to improve the yield of the harvest

The texts from the Roman Catholic Lectionary today invite us to contemplate the journey from a particular experience of God in life or a religious practice to an awareness of the universal Presence of God.

A Journey to rich soil

The Prophet Jeremiah challenges the remnant returning from the Exile to accept that God calls them to make the restoration of Jerusalem a destination for all people to encounter God.

* [3:14–18] A remnant of Israel (v. 14) will reunite with Judah (v. 18). The former Israelite community, represented by the ark of the covenant, will be replaced by a universal alliance, symbolized by Jerusalem, the Lord’s throne, to which all nations will be gathered (v. 17).

In the explanation of the parable of the sower from the Gospel of Matthew, Jesus summarizes the conditions of the hearer of the Word that block full integration of fullness of Life.

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23).

The universalism of Jeremiah resonates with the comments of Jacob Shamsian, Journalist at INSIDER and Business Insider, on the opinion of Martin Buber that religious observance by everyone was precisely what comprised Jewish national identity.

But both Buber and Ahad Ha’am shared an idea for a structure for a Jewish state. They believed in a Zionist ideal where Israel would be the fulcrum of Jewish culture as well as a binational state where Arabs and Jews shared equal rights.... For Jews, the future existence of the people depended on the nation’s uniqueness. And being a chosen, unique people is inextricably tied into being G-d’s people, according to Buber. “We shall not, of course, be able to boast of possessing the Book if we betray its demand for righteousness.”

Tom Purcell prays that we find what is missing in our soil, and work our soil regularly, so it is more receptive to the seeds that fall upon it.

Jesus is clearly assigning responsibility to the soil manager/hearer, not the sower.  If the hearer – you – has soil that is rocky, or beset by thorns, your hearing and receptiveness will be less likely to yield any fruit.  But if your soil is rich – and constantly renewed and enriched – then your hearing should yield fruit. You and I control our soil, not the sower of the seed.

Don Schwager quotes Jerome (347-420 AD) on how God's word is like good seed sown in the heart.

"'And the one sown upon good ground is he who hears the word, understands it and bears fruit.' Even as on bad ground there were three diverse situations (by the path, upon rocky ground and among thorns), so too on good ground the diversity is of three types: fruit of one hundredfold, sixtyfold and thirtyfold. Both in one and the other there is a change that takes place in the will, not in the nature itself. In both the unbelievers and believers it is the heart that receives the seed. 'The wicked one comes,' he says, 'and snatches away what has been sown in his heart.' In the second and third cases, he says, 'That is he who hears the word.' In the explanation of the good ground, he is the one who hears the word. First we must listen, then understand; after understanding, we must bear the fruits of good teaching and yield fruit either one hundredfold, sixtyfold or thirtyfold." (excerpt from COMMENTARY ON MATTHEW 2.13.23)

The Word Among Us Meditation on Matthew 13:18-23 suggests that Jesus wanted to make sure his disciples heard his explanation of the parable, and the story itself involves four “hearers.” The first three hear, but their listening is compromised by distraction and anxiety. The last hears and understands—and is fruitful. It’s not enough, Jesus says, to hear what is said; it’s listening that brings depth and understanding.

Finally, recognize the things that might be blocking your connection with the Lord. If your phone was losing its signal, you’d try to find a place with better reception. If you feel you’ve lost your connection with God, identify what’s blocking it, and move away from it. Repent of any sins you are aware of, and be as open as you can to the voice of the Lord.

Friar Jude Winkler reflects on the positive effects from a remnant that is a non judgemental witness to God dwelling in their heart. God will meet His people in their hearts. He connects the explanation of the parable by Jesus to the Shema and our challenge to Love God with our intellect, through persecution and using all our material resources.

Lori Erickson shares her notes on Thomas Merton’s Mystical Vision in Louisville as she quotes the American mystic and monk.

I have the immense joy of being man, a member of a race in which God Himself became incarnate. As if the sorrows and stupidities of the human condition could overwhelm me, now I realize what we all are. And if only everybody could realize this! But it cannot be explained. There is no way of telling people that they are all walking around shining like the sun.”

Fr. Richard Rohr, OFM, cautions that If we deny that the spiritual can enter the material world, then we are in trouble, since that is exactly what we are—fully spiritual and fully material human beings. We probably need to encounter Incarnation in one focused, dramatic moment, and then the particular truth has a chance of becoming a universal truth, and even our own personal truth. We are supposed to struggle with this, just as Jesus’ disciples first did (see John 6:60)! Otherwise we are not sincerely engaged with it.

In the Eucharist, we slowly learn how to surrender to the Presence in one place, in one thing, in one focused moment. The priest holds up the Host and says, “See it here, believe it here, get it here, trust it here.” Many Christians say they believe in the Presence in the Eucharist, but they don’t get that it is everywhere—which is the whole point! They don’t seem to know how to recognize the Presence of God when they leave the church, when they meet people who are of a different religion or race or sexual orientation or nationality. They cannot also trust that every person is created in the image of God. Jesus spent a great deal of his ministry trying to break down the false distinctions between “God’s here” and “God’s not there.” He dared to see God everywhere, even in sinners, in enemies, in failures, and in outsiders. Usually, early stage religion is not yet capable of that, but fortunately God is patient with all of us and with history itself.

The rich harvest that Jesus invites us to experience is set in our realization of God Present Everywhere and in all people.

References


(n.d.). Jeremiah, chapter 3 - United States Conference of Catholic Bishops. Retrieved July 27, 2018, from http://www.usccb.org/bible/jeremiah/3

(n.d.). Matthew, chapter 13 - United States Conference of Catholic Bishops. Retrieved July 27, 2018, from http://www.usccb.org/bible/matthew/13

(2014, December 18). What Kind of Zionist was Martin Buber? – Jacob Shamsian – Medium. Retrieved July 27, 2018, from https://medium.com/@jayshams/what-kind-of-zionist-was-martin-buber-a1bb7c4863c 

(n.d.). Creighton U Daily Reflections .... Retrieved July 27, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html 

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 27, 2018, from http://dailyscripture.servantsoftheword.org/ 

(n.d.). Meditations - The Word Among Us. Retrieved July 27, 2018, from https://wau.org/meditations/

(n.d.). Thomas Merton's Mystical Vision in Louisville - Spiritual Travels. Retrieved July 27, 2018, from https://www.spiritualtravels.info/articles-2/north-america/kentucky-a-thomas-merton-tour/thomas-mertons-mystical-vision-in-louisville/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved July 27, 2018, from https://cac.org/2018-daily-meditations/

Gathering to experience awe in the ordinary

The texts from the Roman Catholic Lectionary today encourage us to find awe in our ordinary experience, especially that of gathering to celebrate events that are significant to friends and family.


The CCCB selects Sirach 44.1, 8, 10-15  A Hymn in Honour of Our Ancestors as the first reading for the Memorial of Saints Joachim and Anne.

The Gospel today, chosen by the CCCB, is Matthew 13.16-17 on the Privilege of Discipleship.

* [13:16–17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

Diane Jorgensen asks who or what awakens our capacity for awed experience of the ordinary?

Mary Catherine Bateson, writer and cultural anthropologist (and contemporary prophet), wrote in Peripheral Visions: “As a society we have become so addicted to entertainment that we have buried the capacity for awed experience of the ordinary.  Perhaps the sense of the sacred is more threatened by learned patterns of boredom than it is by blasphemies.” Tough for us to hear.

Don Schwager asks, in the words of St Augustine, Do we want to grow in our knowledge of God?

Saint Augustine of Hippo (354-430 AD) once said: "I believe, in order to understand; and I understand, the better to believe." Both faith and understanding are gifts of the Holy Spirit that enable us to hear God's word with clarity so we can know God better and grow in the knowledge of his love and truth. Jesus, however, had to warn his disciples that not everyone would understand his teaching.

The Word Among Us Meditation on Matthew 13:10-17 suggests that most of us are dealing with at least one challenging situation.

Maybe a relationship has gone sour, but you’re afraid to make the first move and seek forgiveness. Perhaps you want to pray with a friend for healing, but you’re nervous about his response. Or maybe you want to go to Confession, but you are afraid of how you will be received. These are the times when Jesus says, “Step out of the boat! It may look like there is nothing underneath, but I will hold you up.”

The reflection posted by Franciscan Media on Saints Joachim and Anne connects them to the “feast of grandparents.”

It reminds grandparents of their responsibility to establish a tone for generations to come: They must make the traditions live and offer them as a promise to little children. But the feast has a message for the younger generation as well. It reminds the young that older people’s greater perspective, depth of experience, and appreciation of life’s profound rhythms are all part of a wisdom not to be taken lightly or ignored.

Friar Jude Winkler comments that Jesus used parables to explain the kingdom in the simplest way to have His audience accept responsibility for the message. Every blessing requires a response. We need to share our blessings of awe experience with others.

St Anne and the family

Fr. Richard Rohr, OFM, shares that the Eucharistic meal is meant to be a microcosmic event, summarizing at one table what is true in the whole macrocosm: We are one, we are equal in dignity, we all eat of the same divine food, and Jesus is still and always “eating with sinners” (for which people hated him) just as he did when on Earth.

Yes, we are to recognize Jesus himself in the Eucharist, but we are also to “recognize the Body” (see 1 Corinthians 11:29) of those present as the Body of Christ, too (as Paul goes on to describe at great length in 1 Corinthians 12). There is no true Eucharist without a living assembly because we are being saved together and as one. The message is corporate and historical.

Gathering to honour heritage, family, and ancestors is an opportunity to connect with transcendence and awe as our spirit is given opportunity to stretch beyond the usual limitations we place on time and space.

References


(n.d.). Matthew, chapter 13 - United States Conference of Catholic Bishops. Retrieved July 26, 2018, from http://www.usccb.org/bible/matthew/13

(n.d.). Creighton U Daily Reflections .... Retrieved July 26, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 26, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Saint James, Apostle (Feast) - Mass Readings and Catholic Daily .... Retrieved July 26, 2018, from https://wau.org/meditations/

(n.d.). Saints Joachim and Anne – Franciscan Media. Retrieved July 26, 2018, from https://www.franciscanmedia.org/saints-joachim-and-anne/

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 26, 2018, from https://cac.org/category/daily-meditations/

Coming to serve

The texts from the Roman Catholic Lectionary today prompt the question of how do we know what is best for us in the moment and beyond?

A leadership path

In the Second Letter to the Corinthians, Paul describes the challenge and difficulties that accompany his work among the people as he connects the grace they come to know with the overflowing of thanksgiving to God that will be prompted through that grace.

* [4:13–14] Like the Psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10–11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14–15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf. 2 Cor 11:2; Rom 14:10.

In the Gospel of Matthew, the zeal of the sons of Zebedee to be lieutenants of Jesus in His charge to lead the people as agents of the will of God is corrected to focus on the service of others in the moment.

* [20:20–28] Cf. Mk 10:35–45. The request of the sons of Zebedee, made through their mother, for the highest places of honor in the kingdom, and the indignation of the other ten disciples at this request, show that neither the two brothers nor the others have understood that what makes for greatness in the kingdom is not lordly power but humble service. Jesus gives the example, and his ministry of service will reach its highest point when he gives his life for the deliverance of the human race from sin.

Eileen Wirth shares some biographical details of Fr. John Schlegel S.J. example of leadership that addressed the needs of people in the moment while using planning talents to anticipate future opportunities to serve.

Ironically, however, you cannot achieve greatness as a servant if you seek recognition for what you’ve done. Jesus did not like status seekers as he reminded the mother of James and John.  
So here are our marching orders for today: find a way to serve with no expectation of reward or fanfare. If we also can lead others into service, let's do so. We might just stumble into greatness in the eyes of the Lord.

Don Schwager quotes John Chrysostom (344-407 AD) on the theme of not to be served but to serve.

"[Jesus] says, 'The Son of man came not to be served but to serve and to give his life as a ransom for many.' It is as if he were saying, 'I willed not even to stop at death but even in death gave my life as a ransom. For whom? For enemies. For you. If you are abused, my life is given for you. It is for you. Me for you.' So you need not be too picky if you suffer the loss of your honor. No matter how much it is lowered, you will not be descending as far as your Lord descended. And yet the deep descent of one has become the ascent of all. His glory shines forth from these very depths. For before he was made man, he was known among the angels only. But after he was made man and was crucified, so far from lessening that glory, he acquired further glory besides, even that from his personal knowledge of the world."    "So fear not then, as though your honor were put down. Rather, be ready to abase yourself. For in this way your glory is exalted even more, and in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way. Let us not war against ourselves. For if we desire to appear great, we shall not be great but even the most dishonored of all. Do you see how everywhere Jesus encourages them by turning things upside down? He gives them what they desire but in ways they did not expect.  (excerpt from THE GOSPEL OF MATTHEW, HOMILY 65.4.25)

The Word Among Us Meditation on Matthew 20:20-28, on the Feast of St. James, applies the change of heart of James that resulted in his martyrdom to our challenge to give more of ourselves to others today.

James stands at the head of a long line of saints who gave up their lives out of devotion to God’s people. That line includes martyrs like St. Lawrence and Edith Stein, evangelists like Francis Xavier, and workers of charity like Jeanne Jugan. It also includes countless other men and women whose stories only God knows.
Jesus is asking you to join this line as well, in whatever way you can. There are people all around you who need to be cared for. So take James as your model, and try to give just a little bit more to them today.

The reflection on St James in the post by Franciscan Media is a good reminder of what holiness is all about.

The way the Gospels treat the apostles is a good reminder of what holiness is all about. There is very little about their virtues as static possessions, entitling them to heavenly reward. Rather, the great emphasis is on the Kingdom, on God’s giving them the power to proclaim the Good News. As far as their personal lives are concerned, there is much about Jesus’ purifying them of narrowness, pettiness, fickleness.

The existence of many legends about St. James led to the establishment of a pilgrimage route in the 9th century known as Camino de Santiago or “The Way of Saint James”.

Friar Jude Winkler discusses how Paul contrasts the physical costs of discipleship with the life that is offered by disciples. We need to incarnate the message of the Cross in our person. Jesus asserts that we are not like Gentile rulers. We should be servants. We share a message of service not favours from God.

Fr. Richard Rohr, OFM, teaches as he describes the Eucharistic mime, and that is what it is—a story enacted through motions more than words—has four main aspects that we are to imitate from Jesus’ first enactment. Through our body we are led to making a choice for gratitude, abundance, and appreciation for Another, which has the power to radically de-center us. Our life and death are pure gift and must be given away in trust. Fr Richard reflects:

We should hold ourselves apart from this meal only if we are not at least willing to try to live this way. That is the only real meaning of it being a “sacrificial meal.” Jesus did it “once and for all” and we are still considering whether we want to join in. It is not moral unworthiness as much as simple unreadiness that might keep us away from the table—and probably, if I were honest, it should have kept me from eating and drinking most days of my life when I had no intention or desire to take, give thanks, break open, and eat.

The sacrificial meal of the Eucharist is participation in actions with Christ that have the power to radically decentre us.

References


(n.d.). 2 Corinthians, chapter 4 - United States Conference of Catholic Bishops. Retrieved July 25, 2018, from http://www.usccb.org/bible/2corinthians/4

(n.d.). Matthew, chapter 20 - United States Conference of Catholic Bishops. Retrieved July 25, 2018, from http://www.usccb.org/bible/mt/20:3434

(n.d.). Creighton Online Ministries - Creighton University. Retrieved July 25, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 25, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Saint James, Apostle (Feast) - Mass Readings and Catholic Daily .... Retrieved July 25, 2018, from https://wau.org/meditations/

(n.d.). Saint James the Apostle – Franciscan Media. Retrieved July 25, 2018, from https://www.franciscanmedia.org/saint-james

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 25, 2018, from https://cac.org/category/daily-meditations/