The texts from the Roman Catholic Lectionary today invite us to contemplate our progress in our journey to fullness through incorporation of the Word of God and teaching of Jesus in our lives.
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| Journey to fullness |
The reading from the Prophet Isaiah declares “my word be that goes out from my mouth; it shall not return to me empty,”
* [55:10–11] The efficacy of the word of God recalls 40:5, 8.1
Psalm 65 praises “You crown the year with your bounty;” in recognition of God’s touch through which the earth comes alive with vegetation and flocks.
* [Psalm 65] The community, aware of its unworthiness (Ps 65:3–4), gives thanks for divine bounty (Ps 65:5), a bounty resulting from God’s creation victory (Ps 65:6–9). At God’s touch the earth comes alive with vegetation and flocks (Ps 65:10–13).2
In the passage from Paul’s Letter to the Romans we imagine future glory “while we wait for adoption.”
* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23).3
In the Gospel of Matthew Jesus explains the purpose of the Parables using the explanation 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).4
Dennis Hamm, S.J. comments that in this season of the spreading COVID-19 virus, when he is locked down with fellow elders, wondering what God wants of him. He discovers that he has been prepared to hear this Sunday’s gospel -- and Isaiah, too -- in new ways.
What better news could come to a group of puzzled, frightened, disciples self-quarantined with their prophetic Teacher, who has just informed us that we have already been given what we need for understanding, conversion, healing, and fruitful collaboration in Jesus’ mission? All we need is to wake up to who and what we have in Jesus our risen Lord and to ask our questions straight on. God help us.5
Don Schwager quotes “The shallow and rootless mind,” by Clement of Alexandria, 150-215 A.D.
"Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by 'the birds of the heaven'" But 'heaven' we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery [of being united with Christ]. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle. (excerpt from FRAGMENT 168)6
The Word Among Us Meditation on Matthew 13:1-23 asks what about the “large crowds” that Jesus always attracted (Matthew 13:2)? They had seen the same miracles, but many of them didn’t see his compassion as something worth imitating. They had heard him talk about his Father’s mercy, but many didn’t seem to hear his words about loving their enemies.
Jesus’ words make it clear that discipleship involves both receiving his miracles and following his teachings. It involves the excitement of experiencing his power and love, and it involves choosing to love him back by trying to become more like him. It involves making sure that our hearts are like the good soil in today’s parable—listening intently and prayerfully to his words so that they can change our hearts.7
Friar Jude Winkler explained the power of the Word that is effective in what it proclaims. The Spirit within us makes us aware of the Love of God. Friar Jude connects the Parable of the Sower to our intellect, our experience of persecution, and use of our physical possessions.
Fr. Richard Rohr, OFM, believes that the combination of human action from a contemplative center is the greatest art form, one that takes our whole lives to master. When action and contemplation are united, we have beauty, symmetry, and transformation—lives and actions that heal the world by their very presence. Jesus is the perfect example of this, but we can also point to the lives of many saints, mystics, teachers, and even people we know who share this gift.
The reason why the true contemplative-in-action is still somewhat rare is that most of us are experts in dualistic thinking. And then we try to use this limited thinking tool for prayer, problems, and relationships. It cannot get us very far. We cannot grow in the great art form of action and contemplation without a strong tolerance for ambiguity, an ability to allow, forgive, and contain a certain degree of anxiety, and a willingness to not know—and not even need to know. This is how we allow and encounter Mystery.8
The Spirit guides us to live compassion, mercy and Love as we grow in our openness to contemplate the many aspects of God present to us.
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