The texts from the Roman Catholic Lectionary today challenge us to allow our relationship with God to be the rich soil within which we grow to fullness of life.
Soil prepared for the Seed
The reading from the Letter to the Hebrews contains God’s promise to ‘put my laws in their hearts’.
* [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).1
Psalm 110 offers assurance of victory for God’s Priest-King.
* [110:4] Melchizedek: Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Gn 14:18–20); like other kings of the time he performed priestly functions. Heb 7 sees in Melchizedek a type of Christ.2
In the Gospel of Mark, Jesus teaches the Parable of the Sower.
* [4:1–34] In parables (Mk 4:2): see note on Mt 13:3. The use of parables is typical of Jesus’ enigmatic method of teaching the crowds (Mk 4:2–9, 12) as compared with the interpretation of the parables he gives to his disciples (Mk 4:10–25, 33–34) to each group according to its capacity to understand (Mk 4:9–11). The key feature of the parable at hand is the sowing of the seed (Mk 4:3), representing the breakthrough of the kingdom of God into the world. The various types of soil refer to the diversity of response accorded the word of God (Mk 4:4–7). The climax of the parable is the harvest of thirty, sixty, and a hundredfold, indicating the consummation of the kingdom (Mk 4:8). Thus both the present and the future action of God, from the initiation to the fulfillment of the kingdom, is presented through this and other parables (Mk 4:26–29, 30–32).3
Tom Quinn suggests that it may not be obvious to us in which type of soil we are developing our faith.
We are in rapidly changing circumstances. Most of us generally feel that we have developed in rich soil, but it is clear that the vines and thorns are never far away. We can read and hear the word of God more easily than ever before, but "worldly anxiety, the lure of riches, and the craving for other things," may choke our efforts to spiritually flourish. We need always to strive to be a positive force; struggle to bear fruit.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, 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 comments that we can prepare the soil of our heart so that it’s more receptive to the seeds of God’s word.
First, clear the field. Ask the Spirit to help you uncover any rocks or thorny brambles. Are there some areas of the Christian life where you cannot seem to sink deep roots? It’s possible that a recurring vice or a worldly way of thinking is thwarting your growth. Perhaps it’s a long-standing resentment or another area of your life in which the gospel does not guide your actions. Next, fertilize the field. Jesus led by example in always turning to his Father, especially before important actions. Follow his example by spending time in prayer and reading Scripture each day—that’s where you can connect with Jesus and receive the nourishment you need to bear spiritual fruit.6
Friar Jude Winkler comments that the author of Hebrews contrasts the high priest of the Hebrew Testament with Jesus and His sacrifice of His Blood. We pass outside of time in the celebration of the Mass to be present at the Supper, Cross, and Resurrection. Friar Jude connects the Gospel passage to the Great Commandment that describes how to love God.
Fr. Richard Rohr, OFM, comments that the largest and final dome is the realm of universal meaning.
This sacred canopy is The Story that is always true, the patterns that every culture and religion discover in some manner.
If all three domes are taken seriously, as the Bible does very well, we have a full life—fully human and fully divine. The genius of the biblical revelation is that it gives us permission and even direction to take conscious ownership of our own story at every level, every part of our life and experience. God will use all of this material, even the negative parts, to bring us to life and love. Now that’s really good news! Suddenly we can take our own lives seriously, the good and the bad parts, because God has done it first! We are neither trapped inside of our little culture and group identity, nor our private pain and hurts. We are people of the Big Picture and live inside of a lovely cosmic egg of full meaning, where nothing is eliminated and all is used to bring us to life. Jesus taught us to call that the kingdom of God.7
Our experience of fullness in life is the fruit of our struggle to be agents of a love that involves our whole mind, life, and talents.
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