The texts from the Roman Catholic Lectionary today nudge us to seek communication with people and God in which we are open and transparent, enabling us to listen to the Spirit for guidance.
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| Listening and seeing |
The passage from the First Book of Samuel relates the encounter with Eli before Hannah bears a Son.
* [1:20] Samuel: Hannah’s explanation associates her son’s name with the narrative’s wordplay on the Hebrew verbs s’l (“ask,” vv. 17, 27), his’il (“hand over, dedicate,” v. 28), sa’ul (“dedicated,” v. 28), and the noun se’elah (“request,” vv. 17, 27). The name, however, is related to the Hebrew root s’l only through assonance. It means “his name is El/God,” not “the one requested of or dedicated (sa’ul) to God” (v. 28), which is the meaning of the name Saul. The author may have lifted the s’l wordplay from a narrative about Saul to portray Samuel as God’s gracious answer to Hannah’s request.1
The responsorial today is Hannah’s prayer of gratitude.
* [2:1–10] Hannah appeals to a God who maintains order by keeping human affairs in balance, reversing the fortunes of the arrogant, who, like Peninnah, boast of their good fortune (vv. 1, 3, 9) at the expense of those like Hannah who receive less from the Lord. Hannah’s admission places her among the faithful who trust that God will execute justice on their behalf. The reference “his king…his anointed” (v. 10) recalls the final sentence of the Book of Judges and introduces the kingship theme that dominates the Books of Samuel.2
In the Gospel of Mark, Jesus encounters a man with an Unclean Spirit.
* [1:24–25] The Holy One of God: not a confession but an attempt to ward off Jesus’ power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.3
Beth Samson asks: “When the Dark Spirit arrives, can I listen for the truth, for the voice of the Holy Spirit that I know lives within me, that reminds me over and over again: you are seen and loved, for you are made in the image and likeness of God, who is Love?” This truth is our life breath. It is our source of purpose and hope.
One thing that makes the doing of this ever more possible for me is the gift and tool of discernment that I have learned through Ignatian Spirituality. Discernment of listening for the voice of God, the voice of Love and Truth, and noticing when what I am hearing is not of God, rather, the lying voice of the Dark Spirit. Deciphering between the two can be difficult, especially with the Dark Spirit being so sneaky. However, putting into practice this tool, I have found it easier to notice when the voice is that of the Dark Spirit and then to rebuke it as I listen more closely for the voice of God.4
Elizabeth Reardon comments that St. Ignatius speaks very clearly to this time when we might be feeling fear or anxiety in accepting a challenge, or wishing to more fully cultivate an active spiritual life. Here, we might sense either that we are growing closer to God and experiencing joyful consolations or that our concerns and fears have left us in a state of sadness and desolation. Take time to examine where these feelings arise from, and if they are indeed from God or a result of other forces seeking to dissuade you from continuing. The tools of Ignatian discernment can help here.
As a recent graduate and recipient of a Jesuit education, I respond to God’s calling with loyalty and service. It compels me to be open and receptive to change and ready to move with the Spirit as it wills. This journey of discernment, though continuous, isn’t arduous, but a joyful journey into what God has prepared for me. Its reward, far greater than anything I can conceive of, is one that I would not trade and will gratefully spend a lifetime pursuing.5
Don Schwager quotes “Knowing without loving,” by Augustine of Hippo, 354-430 A.D.
"Those words show clearly that the demons had much knowledge, but entirely lacked love. They dreaded receiving their punishment from him. They did not love the righteousness that was in him. He made himself known to them to the extent he willed; and he willed to be made known to the extent that was fitting. But he was not made known to them as he is known to the holy angels, who enjoy participation in his eternity, in that he is the Word of God. To the demons he is known as he had to be made known, by striking terror into them, for his purpose was to free from their tyrannical power all who were predestined for his kingdom and glory, which is eternally true and truly eternal. Therefore, he did not make himself known to the demons as the life eternal, and the unchangeable light which illuminates his true worshipers, whose hearts are purified by faith in him so that they see that light. He was known to the demons through certain temporal effects of his power, the signs of his hidden presence, which could be more evident to their senses, even those of malignant spirits, than to the weak perception of human beings. (excerpt from CITY OF GOD 9.21)6
The Word Among Us Meditation on 1 Samuel 1:9-20 comments that communication is vital to good relationships, but we don’t tend to think about communication when it comes to our faith. That’s too bad, because Christianity is all about relationships, beginning with our relationship with God but also including our relationships within our church and among our loved ones.
Hannah’s story teaches us a lesson: take your worries to God in prayer, and be open to hearing him answer through someone else. A kind word, an attentive ear, or a gentle course correction—God uses all these and more to reach us. That’s why we can’t expect to hear God only in mystical experiences. We also need to listen carefully to the people around us.
God has a message for you today. So of course, pray. But also listen—closely, humbly, and constantly.7
Friar Jude Winkler explains the feeling of desolation of Hannah. The miscommunication between Hannah and Eli urges us to take care in listening and seeing others. Friar Jude reminds us that we encounter the Presence of God in our celebration of the Mass as an opportunity for transformation in our daily lives.
Fr. Richard Rohr, OFM, comments that early Catholic moral theology taught that there were three major sources of evil: the world, the flesh, and the devil. My moral theology professor always added emphatically: “In that order!” Yet, up to now, most Christians have placed almost all of our attention on the secondary “flesh” level.
Both Jesus and Paul passed on to their disciples a collective and historical understanding of the nature of sin and evil, against which individuals still had to resist but in which they were usually complicit. Jesus and the prophets judged the city, nation, or group of people first, then the individual. This is no longer the starting point for many people, which leaves us morally impotent. We do not reproach our towns, our own religion, or our nation, though Jesus did so regularly (Matthew 11:20-24; Luke 10:10-16).
My hope is that this recognition of Jesus’ and Paul’s emphasis on the collective nature of evil will increase both personal responsibility and human solidarity, instead of wasting time on feeling bad about ourselves, which helps nobody.8
Our personal dilemmas and distractions may be keeping us from hearing the cry of the poor or the cry of the earth. Spiritual discernment may open us to action that supports the struggle of our neighbours in the world.
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