The texts from the Roman Catholic Lectionary today invite us to contemplate the inspiration of the Holy Spirit in our lives that draws us from attending to the demons of fear and self satisfaction.
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| Neutralize demons |
The reading from the Second Book of Samuel describes how David flees from Jerusalem as Shimei curses him.
If my own son, who came forth from my loins, is seeking my life, how much more might this Benjaminite do so! Let him alone and let him curse, for the LORD has told him to…1
Trust in God under adversity is the theme of Psalm 3.
* [Psalm 3] An individual lament complaining of enemies who deny that God will come to the rescue (Ps 3:2–3). Despite such taunts the psalmist hopes for God’s protection even in sleep (Ps 3:4–7). The Psalm prays for an end to the enemies’ power to speak maliciously (Ps 3:8) and closes peacefully with an expression of trust (Ps 3:9). * [3:1] The superscription, added later, relates the Psalm to an incident in the life of David.2
In the Gospel of Mark, Jesus heals the Gerasene demoniac.
* [5:19] Go home: Jesus did not accept the man’s request to remain with him as a disciple (Mk 5:18), yet invited him to announce to his own people what the Lord had done for him, i.e., proclaim the gospel message to his pagan family; cf. Mk 1:14, 39; 3:14; 13:10.3
Beth Samson reflects on how to be a vessel of God’s Love and amplifier of Truth. Her reflection today is on the optional readings for the Memorial of St. Blasé, Bishop and Martyr. There is a resonance with the mission offered to the Gerasene Demoniac by Jesus.
Knowing that we are inspired and accompanied by St. Blasé, we are invited to consider the following questions for reflection today. With the experiences of God’s great Love for us, how are we being called forth? How are we vessels of God’s love and amplifiers of Truth in how we live our lives? How did we proclaim the Gospel in word and deed today?4
Don Schwager quotes “The God-Man beheld,” by Gregory of Nazianzus (330 - 390 AD).
"Yes, he is recognized by demons (Luke 4:33-34, Mark 1:23-24), drives out demons (Matthew 8:16, Mark 1:34), drowns deep a legion of spirits (Matthew 8:32; Mark 5:9,13; Luke 8:30,33) and sees the prince of demons falling like lightning (Luke 10:18). He is stoned, yet not hit (John 8:59; 10:31,39); he prays yet he hears prayer (Matthew 8:13; Mark 1:35). He weeps (John 11:35), yet he puts an end to weeping (Luke 7:13; 8:522; 23:28). He asks where Lazarus is (John 11:34) - he was man; yet he raises Lazarus (John 11:43-44) - he was God." (excerpt from ORATION 29, ON THE SON 20)5
The Word Among Us Meditation on Mark 5:1-20 comments that the danger of pushing to the side any thoughts about Satan is that we risk falling into his most clever trap: believing that he isn’t real. And it seems that his strategy is working. In a recent survey conducted in the United States, only 17 percent of Catholics believed that Satan is “a living being.” By contrast, 83 percent chose to call him only a “symbol of evil.”
Although demon possession is rare, Satan finds more subtle ways to influence us. As he did with the Gerasene townspeople, he can prey on our fear. He can tempt us to do wrong or use our apathy to subtly steer us away from God. But whatever obstacles he may place in our path, we have the Holy Spirit living in us. The devil may be powerful, but Jesus is in charge. The change he brings to our lives probably won’t be as sudden and dramatic as it was for the demon-possessed man. But it will be just as real.6
Friar Jude Winkler fleshes out the source of some of the animosity between David and his son. Jesus demonstrates power over the forces of evil in the Gospel. Friar Jude reminds us of the importance of our witness to full life in Christ to our family and friends.
Franciscan media presents Saint Blaise, popularly known as the saint who protects from ailments of the throat. He was a bishop and martyr of the fourth century. Legend has it that as the hunters hauled Blaise off to prison, a mother came with her young son who had a fish bone lodged in his throat. At Blaise’s command the child was able to cough up the bone.
Four centuries give ample opportunity for fiction to creep in with fact. Who can be sure how accurate Blaise’s biographer was? But biographical details are not essential. Blaise is seen as one more example of the power those have who give themselves entirely to Jesus. As Jesus told his apostles at the Last Supper, “If you remain in me and my words remain in you, ask for whatever you want and it will be done for you” (John 15:7). With faith we can follow the lead of the Church in asking for Blaise’s protection.7
Fr. Richard Rohr, OFM, comments that the Franciscans found a way to be both very traditional and very revolutionary at the same time. By emphasizing practice over theory, or orthopraxy over orthodoxy, the Franciscan tradition taught that love and action are more important than intellect or speculative truth. Love is the highest category for the Franciscan School, and we believe that authentic love is not possible without true inner freedom, nor will love be real or tested unless we somehow live close to the disadvantaged, who frankly teach us how little we know about love.
Love is the goal; contemplative practice and solidarity with suffering are the path. Orthodoxy teaches us the theoretical importance of love; orthopraxy helps us learn how to love, which is much more difficult. To be honest, even my Franciscan seminary training was far better at teaching me how to obey and conform than how to love. I’m still trying to learn how to love every day of my life.
As we endeavor to put love into action, we come to realize that, on our own, we are unable to obey Jesus’ command to “Love one another as I have loved you” (John 13:34). To love as Jesus loves, we must be connected to the Source of love. Franciscanism found that connection in solitude, silence, and some form of contemplative prayer, all of which quiet the monkey mind and teach us emotional sobriety and psychological freedom from our addictions and attachments. Otherwise, most talk of “repentance” or “change of life” is largely an illusion and pretense.8
Our journey to truth, beauty and goodness involves contemplation, action and healing of our attention to forces opposed to Love.
References
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