The texts from the Roman Catholic Lectionary connect us to the requirements of the Great Commandment in our expression of gratitude to God.
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| Beach Gratitude |
The reading from the Prophet Jeremiah foresees Jerusalem, the Lord’s throne, to which all nations will be gathered.
* [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).1
In Jeremiah 31, the Lord promises to turn their mourning into joy.
I will turn their mourning into joy2
In the Gospel of Matthew, Jesus explains the Parable of the Sower.
* [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).3
Andy Alexander, S.J. comments that it's not likely that any of us are all a hard path or rocky ground, or fully of choking thorns. The grace being offered us to pay attention to those parts of our hearts which are not receptive and where the Word is not reaching us. We want more of our hearts to be rich soil and less of it to be resistant.
This is an opportunity to ask our Lord to help us tend the soil of our hearts and to allow more of our heart to be good, rich, receptive soil. Each of us can apply the concrete application which is helpful for us here. If I recognize something in me that Jesus describes here, I can find grace in that recognition and ask for freedom and greater receptivity. I may even recognize that I'm not receptive to mercy or to patience or generosity or freedom from addictive behavior. I might find that the Word isn't reaching that part of me that is wounded or angry or has become self-reliant or controlling. This is a grace filled opportunity to ask our Lord to help us with this or that area where we need freedom and renewal. We might ask that a barrier might be removed here or there, even ones that have been there a long time. We might deeply desire to see my negativity or selfish needs choke out what our Lord is trying to offer me.4
Don Schwager quotes “God's word is like good seed sown in the heart,” by Jerome (347-420 AD).
"'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)5
The Word Among Us Meditation on Matthew 13:18-23 notes we have the ability to seek out the proper spiritual environment and set down our roots there. So how is your environment? Are there aspects of it that threaten to choke off your faith or keep it shallow and without deep roots?
Sometimes small things can make a big difference, like a little bit of fertilizer mixed into the soil of a garden. Maybe all you need is to wake up just ten minutes earlier so that you can spend a little more time in prayer. And perhaps your effort to be a little more patient around the house can create an environment that will help the entire family become more patient.6
Friar Jude Winkler underlines how Jeremiah indicates a remnant will rebuild Jerusalem under new wise shepherds. We are cautioned not to presume upon God’s mercy and power. Friar Jude connects the Gospel message to the Great Commandment.
A post by Franciscan Media on Saint Sharbel Makhlouf notes that following the example of the fifth-century Saint Maron, Sharbel lived as a hermit from 1875, until his death. His reputation for holiness prompted people to seek him to receive a blessing and to be remembered in his prayers. He followed a strict fast and was very devoted to the Blessed Sacrament. When his superiors occasionally asked him to administer the sacraments to nearby villages, Sharbel did so gladly.
John Paul II often said that the Church has two lungs—East and West—and it must learn to breathe using both of them. Remembering saints like Sharbel helps the Church to appreciate both the diversity and unity present in the Catholic Church. Like all the saints, Sharbel points us to God and invites us to cooperate generously with God’s grace, no matter what our situation in life may be. As our prayer life becomes deeper and more honest, we become more ready to make that generous response.7
Fr. Richard Rohr, OFM, shares the comments of Susan Calef, a professor of theology at Creighton University, from her book “The One Sent: Mary Magdalene with Jesus, the Christ,” Holiness and the Feminine Spirit: The Art of Janet McKenzie, ed. Susan Perry (Orbis Books: 2009). For centuries artists have rendered the scene familiar: The Risen Christ stands above and Mary kneels below, her outstretched hand reaching for him as he rebuffs her. “Do not cling to me,” the image speaks.
In striking contrast, The One Sent images not a Gospel scene but a vision, a vision of the Wisdom-Word that dwells in the deep of John’s Gospel. From the opening words “In the beginning” to its climactic return to a garden, the fourth Gospel evokes a new creation, worked and signed upon the world by the Word-Made-Flesh. For those eyed to see by John’s Gospel telling, the image set before us speaks, not “Do not cling to me,” but “Come and see.” [2]8
Our experience of restoration reminds us of our prayer to gratefully offer our intellect, physical existence, and resources in service as Jesus disciples.
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