Blessing in action of believers

The texts from the Roman Catholic Lectionary today invite contemplation of the good action that often results from Christian Life.

See good in our face

The Letter to the Hebrews connects our Life and participation in the community to our “priesthood” in Christ.

 * [10:19–39] Practical consequences from these reflections on the priesthood and the sacrifice of Christ should make it clear that Christians may now have direct and confident access to God through the person of Jesus (Heb 10:19–20), who rules God’s house as high priest (Heb 10:21). They should approach God with sincerity and faith, in the knowledge that through baptism their sins have been remitted (Heb 10:22), reminding themselves of the hope they expressed in Christ at that event (Heb 10:23). They are to encourage one another to Christian love and activity (Heb 10:24), not refusing, no matter what the reason, to participate in the community’s assembly, especially in view of the parousia (Heb 10:25; cf. 1 Thes 4:13–18).1

The Parable of the Lamp in the Gospel from Mark is an exhortation to let our light shine.

 * [4:1–34] In parables (Mk 4:2): see note on Mt 13:3. The use of parables is typical of Jesus’ enigmatic method of teaching the crowds (Mk 4:2–9, 12) as compared with the interpretation of the parables he gives to his disciples (Mk 4:10–25, 33–34) to each group according to its capacity to understand (Mk 4:9–11).2

Yves I-Bing Cheng, M.D., M.A. connects the Gospel to events in life that may bury our light.

 Don’t be so preoccupied with the material things of this world that they dominate your life (as necessary as those things are). In other words, don’t allow them to get on top of you. Don’t allow them to cover your light. Otherwise you will begin to neglect God and His kingdom, and your light will get dimmer and dimmer.3

Rev. Steve Ryan asserts that Christ is saying the hiddenness of the message is only temporary. What was seen and heard by the inner circle will eventually come to full exposure. Wait, hope and see.

 But there’s a nagging related question that doesn’t want to go away.
Do parables harden hearts?
Take the parable of the good Samaritan.  The point is that any person, anywhere on the planet, is your neighbor. Period.  No exceptions. The parable will enlighten and soften some hearts, but not others.
Parables do not harden people’s hearts.
Hearts do that on their own.4

Don Schwager quotes “Called to shine in the midst of darkness,” by Tertullian, 160-225 A.D.

"Why does the Lord call us the light of the world? Why has he compared us to a city on a hill (Matthew 5:14)? Are we not called to shine in the midst of darkness, and stand up high for those most sunk down? If you hide your lamp beneath a bushel (Matthew 5:15; Luke 8:16, 11:33), you will soon notice that you yourself will be in the dark. You will find others bumping into you. So what can you do to illumine the world? Let your faith produce good works. Be a reflection of God's light. The good is not preoccupied with darkness. It rejoices in being seen (John 3:21). It exults over the very pointings which are made at it. Christian modesty not only wishes to be modest, but also it wishes to be beheld as what it actually is." (excerpt from ON THE APPAREL OF WOMEN 2.13)5

The Word Among Us Meditation on Hebrews 10:19-25 comments that we are supposed to get one another excited about the Christian life and all that it entails! That’s how we rouse one another, by our passion and our example, as much as by our words.

The author of Hebrews knew that Christians need one another. You might need a fellow believer to inspire you to do something you may have never even considered. And they might need you. So don’t be afraid to communicate your passion and excitement to someone else. You might just be rousing another brother or sister to follow Jesus more closely 6 

Friar Jude Winkler looks at how Jesus invites us beyond the veil into His priesthood. Public witness to our belief in Christ is in our treatment of others. Friar Jude connects our hearts being open to others to our ability to accept the generosity of God.

Fr. Richard Rohr, OFM, notes that for Francis of Assisi, incarnation was already redemption. For God to become a human being among the poor, born in a stable among the animals, meant that it’s good to be a human being, that flesh is good, and that the world is good—in its most simple and humble forms. The Jewish philosopher Emmanuel Lévinas (1906–1995) said the only thing that really converts people is “the face of the other.” He developed this idea at great length and with great persuasion, if you are interested in going deeper. [1]

When we receive and empathize with the face of the “other” (especially the suffering face), it leads to transformation of our whole being. It creates a moral demand on our heart that is far more compelling than the Ten Commandments written on stone or paper. Just giving people commandments doesn’t change the heart. In the end, Christianity is not a moral matter until it is first and foremost a mystical matter. Commandments and laws may steel the will, but they do not soften the heart—or create soul—like one authentic I-Thou encounter will do.  Thus, we have produced an awful lot of “mean” Christians, which we must admit is Christianity’s present public image. [2]7

Our life in the world is a sign to others of our relationship to the Creator and source of our being.

References

1	(n.d.). Hebrews, chapter 10 - United States Conference of Catholic Bishops. Retrieved January 31, 2019, from http://www.usccb.org/bible/hebrews/10
2	(n.d.). Mark, chapter 4 - United States Conference of Catholic Bishops. Retrieved January 31, 2019, from http://www.usccb.org/bible/mark/4
3	(n.d.). The parable of the lamp and the measure - Lk 8(16-18). Retrieved January 31, 2019, from http://www.meetingwithchrist.com/E073%20The%20parable%20of%20the%20lamp%20and%20the%20measure%20-%20Lk%208(16-18).htm
4	(n.d.). Creighton U Daily Reflections .... Retrieved January 31, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 31, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 3rd Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved January 31, 2019, from https://wau.org/meditations/
7	(n.d.). Daily Meditations Archive: January 2019 - Center for Action and .... Retrieved January 31, 2019, from https://cac.org/category/daily-meditations/2019/01/

Forgiveness fortitude and generosity

The themes of forgiveness, fortitude and generosity connect the texts from the Roman Catholic Lectionary today.

Sowing generosity

In the Letter to the Hebrews Jesus is connected to the message of Jeremiah about a new covenant written on our hearts.

 * [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).1

In the Gospel from Mark, The Parable of the Sower looks at the preparation of hearts for the Word and our need to be generous as we witness Jesus to all.

 * [4:11–12] These verses are to be viewed against their background in Mk 3:6, 22 concerning the unbelief and opposition Jesus encountered in his ministry. It is against this background that the distinction in Jesus’ method becomes clear of presenting the kingdom to the disbelieving crowd in one manner and to the disciples in another. To the former it is presented in parables and the truth remains hidden; for the latter the parable is interpreted and the mystery is partially revealed because of their faith; see notes on Mt 13:11 and Mt 13:13.2

Diane Jorgensen comments that as we hear this parable our first response might be “What is my ground like?

 Might God be “ising” everywhere, throwing seed right and left, far and near, from a bottomless bag of seed, not being too particular about where it lands, confident there is always more? Knowing that the harvest will provide more than enough for everyone? The sower isn’t clearing the rocks and weeds, and fertilizing the soil to assure the greatest yield, but rather, spreading seed everywhere! Sure, some seed will be eaten by birds, what of it? There is always more. Perhaps this parable is about the abundance and generosity and patience – and perhaps even “wastefulness” - of the Divine life, and incredibly, not so much about a God who is disapproving, cautious and calculating … or even practical.
Here is where I see a connection with the first reading – the encouraging Letter to the Hebrews:
“This is the covenant I will establish with themafter those days, says the Lord:"I will put my laws in their hearts,and I will write them upon their minds,"Their sins and their evildoingI will remember no more.
Where there is forgiveness of these, there is no longer offering for sin.”
Everyone gets seed - not penalty or punishment – even those of us with weedy, rocky, dry patches of soil.3

Don Schwager quotes “Why does this generation seek a sign,” by John Chrysostom (347-407 AD).

 "As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all,11 making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand... Why then, tell me, was so much of the seed lost? Not through the sower, but through the ground that received it - meaning the soul that did not listen... Even though more seed would be lost than survive, the disciples were not to lose heart. For it is the way of the Lord never to stop sowing the seed, even when he knows beforehand that some of it will not respond. But how can it be reasonable, one asks, to sow among the thorns, or on the rock, or alongside the road? Maybe it is not reasonable insofar as it pertains only to seeds and earth, for the bare rock is not likely to turn into tillable soil, and the roadside will remain roadside and the thorns, thorns. But in the case of free wills and their reasonable instruction, this kind of sowing is praiseworthy. For the rocky soul can in time turn into rich soil. Among souls, the wayside may come no longer to be trampled by all that pass, and may become a fertile field. The thorns may be destroyed and the seed enjoy full growth. For had this not been impossible, this sower would not have sown. And even if no change whatever occurs in the soul, this is no fault of the sower, but of those who are unwilling to be changed. He has done his part." (excerpt from GOSPEL OF ST. MATTHEW, HOMILY 44.5.1)4

The Word Among Us Meditation on Mark 4:1-20 asks how about seeing yourself as the sower instead? Maybe it’s worth considering how we are doing in the call to sow the word of God into the people around us.

 If there is one word that characterizes the sower in this parable, it is generous. This fellow spreads his seeds everywhere! He doesn’t seem all that concerned about where the seed will fall. He just casts it to and fro.
Isn’t this a great image for how we should view evangelization? Shouldn’t we be generous, almost indiscriminate, in the way we share God’s word and his promises? We don’t have to worry about where the seeds may fall or the “soil quality” of the people with whom we share the word. It shouldn’t matter whether we think the ground is too hard, too weedy, too thorny, or just right. It’s the Lord who gives the growth, not us (1 Corinthians 3:6-7). All we have to worry about is imitating the generosity of the sower.5

Friar Jude Winkler reviews the inadequacy of the priestly offerings of the Hebrew Testament. The Parable of the Sower is connected to the Shema Israel through reference to loving with heart, mind, and strength. Friar Jude connects the apparently difficult passage of Mark 4.11-12 to Isaiah 6.9-10 .

Fr. Richard Rohr, OFM, observes that many who call themselves conservative seem to believe that Jesus is fully divine and we are barely human. Liberals and many non-believers seem to believe that Jesus is only human, and the divine isn’t necessary. Both sides are missing the major point of putting divine and human together! They both lack the proper skill set of the contemplative mind.

 Matter and Spirit must be recognized as inseparable in Christ before we have the courage and insight to acknowledge and honor the same in ourselves and in the entire universe. Jesus is the Archetype of Everything.
One of my favorite Orthodox scholars, Olivier Clément (1921–2009), helps explain early Eastern Christianity’s understanding of Christ with some profound statements of his own:
How could humanity on earth, enslaved by death, recover its wholeness? It was necessary to give to dead flesh the ability to share in the life-giving power of God. He, though he is Life by nature, took a body subject to decay in order to destroy in it the power of death and transform it into life. As iron when it is brought in contact with fire immediately begins to share its colour, so the flesh when it has received the life-giving Word into itself is set free from corruption. Thus he put on our flesh to set it free from death. [1]
The whole of humanity, “forms, so to speak, a single living being.” In Christ we form a single body, we are all “members of one another.” For the one flesh of humanity and of the earth “brought into contact” in Christ “with the fire” of his divinity, is henceforward secretly and sacramentally deified. [2]6

The forgiveness expressed in Jesus Covenant and our call to be generous witnesses to His fullness of life are fruits of our contemplation of Jesus full integration of human and Divine and His invitation to us to participate in this Love.

References

1	(n.d.). Hebrews, chapter 10 - United States Conference of Catholic Bishops. Retrieved January 30, 2019, from http://www.usccb.org/bible/hebrews/10
2	(n.d.). Mark, chapter 4 - United States Conference of Catholic Bishops. Retrieved January 30, 2019, from http://www.usccb.org/bible/mark/4
3	(n.d.). Creighton U Daily Reflections .... Retrieved January 30, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 30, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). 3rd Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved January 30, 2019, from https://wau.org/meditations/
6	(n.d.). Daily Meditations Archive: January 2019 - Center for Action and .... Retrieved January 30, 2019, from https://cac.org/category/daily-meditations/2019/01/

Related to the will

The texts from the Roman Catholic Lectionary today invite us to explore our relationship to Jesus as members of His family who need to discern contemplatively the will of the Father for us.

Discerning the Will

The Letter to the Hebrews expands upon Jesus conforming to the will of the Father as One Sacrifice instead of the many of the Hebrew Testament.

 * [10:1–10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Heb 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Heb 10:2). They were rather a continual reminder of the people’s sins (Heb 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Heb 10:4). Christ, therefore, is here shown to understand his mission in terms of Ps 40:5–7, cited according to the Septuagint (Heb 10:5–7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Heb 10:8–10).1

In the Gospel from Mark Jesus poses and answers a question about the connection of the will of God to His family.

 * [3:20–35] Within the narrative of the coming of Jesus’ relatives (Mk 3:20–21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus’ power over demons to Beelzebul (Mk 3:22–30); see note on Mk 5:21–43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mk 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mk 3:32). He responds by showing that not family ties but doing God’s will (Mk 3:35) is decisive in the kingdom; cf. note on Mt 12:46–52

Kyle Lierk concludes, as his spiritual director advised, "Show up and shut up." Spend time in God's loving company with ears wide open. And if we're going to say anything at all, let it be, "Here I am Lord; I come to do your will." (PS 40: 8-9).

 The scriptures today remind us that it is not about how we show up or even necessarily what we do when we show up, but that we just keep showing up! As the community addressed in the Letter to the Hebrews was reminded, their regular sacrifices and offerings they hoped would expiate their sins clearly weren't working because their sin remained. It took the great act of Love, the sacrifice of the life of Jesus, to shed purifying light on the matter. This, then, is our charge: to show up to Jesus, as we are, and to avoid the temptation to present ourselves perfect and pretty and put together.
Jesus picks up on this in today's Gospel when he redirects the attention away from the fact that his family members are asking for him outside the home where he is meeting with an assembled group toward the fact that those inside the home are spending time with him. This, Jesus says, is what defines someone as a mother or brother or sister of Jesus. I hear him extending an affirmation to this audience for their faithful companionship of him. This is God's will (God's desire) for us.3

Don Schwager quotes “The cross of Christ as victory,” by Augustine of Hippo, 430-543 A.D.

 "[Mary] did the Father's will. It was this in her that the Lord magnified, not merely that her flesh gave birth to flesh... When he said, 'Blessed are they who hear the Word of God and keep it' (Luke 11:28), he was in effect saying: 'My mother whom you have called blessed is blessed for the reason that she keeps the Word of God, not that the Word was made flesh in her and dwelt among us (John 1:14), but that she keeps the very Word of God through which she was made and which was made flesh in her." (excerpt from TRACTATE ON JOHN 10.3.2)4

The Word Among Us Meditation on Hebrews 10:1-10 urges us to think about the word “consecrated” in today’s reading. To be consecrated means to be set apart, to be fitted for a special purpose.

 Every time we respond to God’s craftsmanship, we are giving him another opportunity to shape us for his purposes. These opportunities come to us all the time: when we say no to the temptation to shout at a rude driver or to eat that extra slice of pizza. When we drop something we are doing to go help someone else. These seemingly minor decisions are often far more important than we think. Each one bends us a little bit more. Each one chisels us a little bit more. Each one enables us to reflect our perfect Maker a little bit more.5

Friar Jude Winkler discusses the insufficiency of the sacrifices described in the Book of Hebrews. The Mass takes us outside of time making us present at Jesus sacrifice. Friar Jude touches on the various Christian understanding about Jesus “brothers and sisters”. He observes that the faith of those close to Jesus may have been a distorted vision which is clarified by the Spirit at the Cross. Mark is harsher than Luke 8.19-20 in treating Jesus Brothers and Sisters.

Meghan Murphy-Gill asks did Jesus have brothers and sisters?

 The evidence may seem clear, but scripture scholars and theologians have been debating these and other passages for nearly two millennia, arguing whether those brothers and sisters were in fact biological siblings, step-siblings, “half” siblings, or not even siblings at all, but cousins.6

Fr. Richard Rohr, OFM, comments if we are humble and honest, Christians must acknowledge that most of our churches and leaders have not consistently read the Gospels in a contemplative way or with “the mind of Christ” (1 Corinthians 2:16). Without contemplative consciousness, we severely limit the Holy Spirit’s capacity for inspiration and guidance. We had arguments to win, logic to uphold, and denominational distinctions to maintain, after all.

 I believe the world—and the West in particular—is experiencing a rapid evolution of consciousness in recent centuries. Only in the past few decades have Western Christians even had the capacity to think nondually! While mystics throughout history have recognized the power of Christ to overcome dualisms, dichotomies, and divisions, many Christians are just now realizing what this means. As Augustine said, we are being offered something “forever ancient and forever new.” It is revolutionary because it is so traditional and yet so hidden. This traditional teaching can still create a revolution of mind and heart—and history itself.
As Amos Smith writes: “My core truth about Jesus isn’t rooted in mainstream Christian tradition. It’s rooted in Jesus’ essence. It’s about the deep stillness of silent prayer and a theology big enough to give that blessed stillness words.” [1]
[1] Amos Smith, Healing the Divide: Recovering Christianity’s Mystic Roots (Resource Publications: 2013), 223.7

The tension between our will and the struggle to model Jesus, who lives the will of the Father, invites us to take time for contemplative communion with Him and His call to transform our small selves.

References

1	(n.d.). Hebrews, chapter 10 - United States Conference of Catholic Bishops. Retrieved January 29, 2019, from http://www.usccb.org/bible/hebrews/10
2	(n.d.). Mark, chapter 3 - United States Conference of Catholic Bishops. Retrieved January 29, 2019, from http://www.usccb.org/bible/mark/3
3	(n.d.). Creighton U Daily Reflections .... Retrieved January 29, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 29, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Meditations - The Word Among Us. Retrieved January 29, 2019, from https://wau.org/meditations/
6	(2013, December 10). Did Jesus have brothers and sisters? | USCatholic.org. Retrieved January 29, 2019, from https://www.uscatholic.org/articles/201312/did-jesus-have-brothers-and-sisters-28224
7	(n.d.). Daily Meditations Archive: January 2019 - Center for Action and .... Retrieved January 29, 2019, from https://cac.org/category/daily-meditations/2019/01/

Some spiritual structure

The texts from the Roman Catholic Lectionary on the Memorial of St. Thomas Aquinas offer an opportunity to consider some of the logic and structure in the Church celebration of Jesus.

New based on Tradition

The Letter to the Hebrews addresses the sacrifice of Jesus in a comparison of the Hebrew and Christian Covenant.

 * [9:28] To take away the sins of many: the reference is to Is 53:12. Since the Greek verb anapherō can mean both “to take away” and “to bear,” the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in Jn 1:29. Many is used in the Semitic meaning of “all” in the inclusive sense, as in Mk 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sir 50:5–11.1

Jesus address the accusation of the Pharisees about the influence of Beelzebul in the Gospel from Mark.

 * [3:22] By Beelzebul: see note on Mt 10:25. Two accusations are leveled against Jesus: (1) that he is possessed by an unclean spirit and (2) by the prince of demons he drives out demons. Jesus answers the second charge by a parable (Mk 3:24–27) and responds to the first charge in Mk 3:28–29.2

Joan Blandin Howard considers the structure of a Covenant with God.

 This covenant did not work out as Yahweh had desired. Yahweh desired a faithful, loving, personal relationship with his chosen people.  This sort of relationship was foreign to these people. Respect, fear, admiration, ownership and the law were the basis of most relationships.  Love was not a consideration, especially the concept of a loving God.
Jesus was the incarnation of this New Covenant. The author of the letter to the Hebrews tells us “Christ is the mediator of a new covenant…”.    Through Jesus, God promised “eternal inheritance”. “…so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him”.
Jesus was the incarnation of Love.  Jesus was to mediate, to be the conduit of God’s love, faithfulness, mercy, justice and healing.  Jesus showed us how to live out this new covenant, not just through the law, but also through personal and intimate relationships – with God primarily and with neighbor and family.  By living this covenant of Love we would be given “eternal inheritance…salvation…”
Although Mark does not speak directly of the new covenant, he does say, “If a kingdom is divided against itself, that kingdom cannot stand.”  The implication is that a united kingdom can and will stand. I think we can safely say that if the covenant is firm, if we as individuals and as community are committed to this ‘new covenant’, we can count on God’s faithfulness, love, support, protection and salvation.3

Don Schwager quotes “The cross of Christ as victory,” by Augustine of Hippo, 354-430 A.D.

 "It is not difficult, therefore, to see how the devil was conquered when he, who was slain by him, rose again. But there is something greater and more profound of comprehension: to see how the devil was conquered precisely when he was thought to be conquering, namely, when Christ was crucified. For at that moment the blood of him who had no sin at all, was shed for the remission of our sins (Matthew 26:28, 1 John 3:5). The devil deservedly held those whom he had bound by sin to the condition of death. So it happened that One who was guilty of no sin freed them justly from this condemnation (Hebrews 2:14). The strong man was conquered by this paradoxical justice and bound by this chain, that his vessels [booty] might be taken away. Those vessels which had been vessels of wrath were turned into vessels of mercy (Romans 9:22-23)." (excerpt ON THE TRINITY 13.15.19)4

The Word Among Us Meditation on Hebrews 9:15, 24-28 asks Why did Jesus have to suffer and die for us? Couldn’t God have saved us without such a heavy sacrifice? So how did Aquinas answer the question above? By telling us that Jesus had to die not only “as a remedy for sin,” but also “as an example” for us. Here is how he explained it.

 “If you seek the example of love: Greater love than this no man has, than to lay down his life for his friends. . . . If Christ gave his life for us, then it should not be difficult to bear whatever hardships arise for his sake.
“If you seek patience, you will find no better example than the cross. Great patience occurs in two ways: either when we patiently suffer much, or when we suffer things we are able to avoid but don’t avoid. Christ endured much on the cross, and did so patiently. . . .5

A Post by Franciscan Media is a reflection on the life of St. Thomas Aquinas.

 We can look to Thomas Aquinas as a towering example of Catholicism in the sense of broadness, universality, and inclusiveness. We should be determined anew to exercise the divine gift of reason in us, our power to know, learn, and understand. At the same time we should thank God for the gift of his revelation, especially in Jesus Christ.6

Fr. Richard Rohr, OFM, shares the work of Christian theologian and friend Amos Smith, who offers some very helpful context to help us understand the early (Desert Fathers and Mothers) Christians. Our Christian tradition contains the work of many to put in words our relationship with God.

 The Alexandrian Mystics were predominantly Miaphysite (one united dynamic nature in both Jesus and in us). Jesus is the Great Includer and we are the endlessly included. They were also hesychasts [practicing a form of contemplative prayer that focused on clearing the mind of all thoughts and sensory distractions]. These monks and monk-bishops predate the split between Roman Catholicism and Eastern Orthodoxy (1054). They also predate the Oriental Orthodox split that eventually followed the Council of Chalcedon (451), so they rightfully belong to the early Church universal. . 7

Our search for answers is greatly assisted by their efforts.

References

1	(n.d.). Hebrews, chapter 9 - United States Conference of Catholic Bishops. Retrieved January 28, 2019, from http://www.usccb.org/bible/hebrews/9
2	(n.d.). Mark, chapter 3 - United States Conference of Catholic Bishops. Retrieved January 28, 2019, from http://www.usccb.org/bible/mark/3
3	(n.d.). Creighton U Daily Reflections .... Retrieved January 28, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 28, 2019, from https://dailyscripture.servantsoftheword.org/
5	Mass Readings and Catholic Daily .... Retrieved January 28, 2019, from https://wau.org/meditations/
6	(n.d.). Saint Thomas Aquinas - Franciscan Media. Retrieved January 28, 2019, from https://www.franciscanmedia.org/saint-thomas-aquinas/
7	(n.d.). Daily Meditations Archives — Center for Action and Contemplation. Retrieved January 28, 2019, from https://cac.org/category/daily-meditations/