The texts from the Roman Catholic Lectionary present the concept of Covenant as assurance of the Love of God that we are invited to approach in contemplation and openness to the Word.
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| Contemplate the Covenant |
The passage from the Second Book of Samuel establishes God’s Covenant with David through the Dynastic Oracle of Nathan.
* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.1
Psalm 89 declares God will establish David’s descendants forever, and build his throne for all generations.
* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30.2
In the Gospel of Mark, Jesus relates the Parable of the Sower and He explains the purpose of the Parables for those who are open to the Word.
* [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 13:13.3
Tamora Whitney observes that too often the Word is like the seed in the first three circumstances in the Gospel.
Whoever has ears to hear ought to hear, but it’s not enough to hear the word of God, we must live it. We should be the house where the Lord lives. We can’t let the faith and fervor we feel at church wither up and die outside the church walls. We need to hear the word of God, really listen, think about it, understand it, and live it. We need to be the rich soil in which God’s word can take root and thrive. It’s easy to let evil or apathy take over. It’s hard to have conviction and live God’s word, but if we do, the harvest will be amazing.4
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 (Romans 5:15), 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)5
The Word Among Us Meditation on Mark 4:1-20 observes it is not always easy to understand what the Gospel writers, St. Paul, or any of the Bible’s authors, for that matter, were trying to convey. But Jesus told the disciples—and us—that “the mystery of the Kingdom of God has been granted to you” (Mark 4:11). That’s why he sent his Holy Spirit, the ultimate “Code Breaker.” He is the One who enlightens us as we read, opening our hearts and minds to understand and internalize God’s word.
So the first and most important thing you can do is to call on the Holy Spirit every time you open the Bible... Second, invest in a Catholic study Bible with footnotes as well as a good Bible commentary... Third, get in the habit of regularly praying with Scripture. You might ask yourself, “What kind of soil have I been lately? Am I letting anxiety about worldly things or the lure of riches get in the way?”...Finally, be persistent. You might not always understand everything you read, but don’t get discouraged. Keep asking the Holy Spirit for help.6
Friar Jude Winkler fleshes out some possible reasons for the God’s rejection of David’s offer to build a Temple. The path, rocky ground and thorns of the parable connect with the heart, soul, and strength Love of God in the Shema Israel. Friar Jude comments the parables are simple so that those who reject God are responsible and cannot claim confusion by sophisticated presentation.
The article in My Jewish Learning about “Shema Israel” leads to the commandment, “You shall love the Lord your God with all your heart and with all your soul and with all your might.”
Fr. Richard Rohr, OFM, shares that God, it seems, cannot really be known, but only related to. Or, as the mystics would assert, we know God by loving God, by trusting God, by placing our hope in God. It is a non–possessive, non–objectified way of knowing. It is always I-Thou and never I-It, to use Martin Buber’s wonderfully insightful phrases. God allows us to know God only by loving God. God, in that sense, cannot be “thought” at all. [1] The anonymous, 14th–century author of The Cloud of Unknowing conveys the fathomless mystery of God and that God can only be known by loving presence—contemplation. The Cloud of Unknowing is the inspiration for practices such as Centering Prayer and Christian meditation. Today Fr Richard shares some of his favorite excerpts from Carmen Acevedo Butcher’s translation of this Middle English text.
The first time you practice contemplation, you’ll only experience a darkness, like a cloud of unknowing [which now happily envelops you]. You won’t know what this is [and will have to learn how to live there by “forgetting” your previous methods of knowing]. You’ll only know that in your will you feel a simple reaching out to God. You must also know that this darkness and this cloud will always be between you and your God, whatever you do. They will always keep you from seeing God clearly by the light of understanding in your intellect and will block you from feeling God fully in the sweetness of love in your emotions. So, be sure you make your home in this darkness. Stay there as long as you can, crying out to God over and over again, because you love God. It’s the closest you can get to God here on earth, by waiting in this darkness and in this cloud. Work at this diligently, as I’ve asked you to, and I know God’s mercy will lead you there. . .7
Our relationship with God, Father, Son and Spirit, is created and developed in Love that directs us to act according to Divine Will.
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