The texts from the Roman Catholic Lectionary today challenge us to accept guidance from Christ to develop into disciples that see with Jesus eyes and live in a Covenant that is established through the indwelling Spirit of God.
Celebrate Life in All
The reading from the Letter to the Hebrews compares the Exodus and New Covenants.
* [8:7–13] Since the first covenant was deficient in accomplishing what it signified, it had to be replaced (Heb 8:7), as Jeremiah (Jer 31:31–34) had prophesied (Heb 8:8–12). Even in the time of Jeremiah, the first covenant was antiquated (Heb 8:13). In Heb 7:22–24, the superiority of the new covenant was seen in the permanence of its priesthood; here the superiority is based on better promises, made explicit in the citation of Jer 31:31–34 (LXX: 38), namely, in the immediacy of the people’s knowledge of God (Heb 8:11) and in the forgiveness of sin (Heb 8:12).1
Psalm 85 is a prayer for the restoration of God’s Favour.
* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9).2
In the Gospel of Mark, 3.13-19 Jesus appoints the Twelve and outlines their Mission.
* [3:14–15] He appointed twelve [whom he also named apostles] that they might be with him: literally “he made,” i.e., instituted them as apostles to extend his messianic mission through them (Mk 6:7–13). See notes on Mt 10:1 and 10:2–4.3
On the Day of Prayer for the Legal Protection of Unborn Children established by the US Bishops, Luis Rodriguez, S.J. comments that January 22nd, marks the legalization of abortion, that has resulted in many deaths of unborn children. That decision has resulted also in the deepest polarization in the United States, a polarization that has left almost no room for civic dialog.
That decision confronts what is seen as the right of a human being with the right of another human being already conceived, even if not yet born. Within society, however, individual rights do not exist in isolation as absolutes regardless of their effect on others. Obviously, from an unbeliever’s angle such a conflict would not exist, since the unbeliever would not consider an unborn child a human life, just “pregnancy tissue”. But we are believers and it is our faith that motivates us to focus our prayer at the celebration of the Eucharist. As long as that is the law of the country, it is not in our power to change it, at least not now. That is why our Church has instituted this Day of Prayer for the legal Protection of Unborn Children, even as we wait for conditions to change.4
Don Schwager quotes “The renaming of Matthew by Jesus,” by Bede the Venerable, 672-735 A.D.
"We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means 'added' (or 'a joining') or 'taken up,' signifying that he was 'taken up' through being chosen by the Lord, and 'added' to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the Gospel (Mark 2:14, Luke 5:27). In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi (Mark 3:18, Luke 6:15). Matthew himself, on the other hand (in accord with what is written, 'The just man is the first accuser of himself; his friend came and searched him out' - Proverbs 18:17), calls himself by his ordinary name when telling of being called from his tax-collector's place, but adds pointedly 'the publican' (Matthew 10:3) - 'Thomas,' he says, 'and Matthew the publican.' In this way he offers to publicans and sinners greater confidence in securing their salvation." (excerpt from HOMILIES ON THE GOSPELS 1.21)5
The author of the Word Among Us Meditation on Mark 3:13-19 writes ““Lord, when I think about the scourge of abortion, I can get so frustrated. What would you have me do?”
“Come to Me first. Spend time with Me every day. Bring Me your questions and concerns. Then let Me send you. Being sent sometimes takes its form in intercession, like praying for the unborn. Other times, it is more active, like dropping off diapers at a pregnancy center. Either way, you will be My missionary. As you spend time listening for My voice, you’ll hear Me calling you. The time you spend with Me will give you the inspiration, the grace, and the strength for all I call you to do.”6
Friar Jude Winkler discusses the technique in Hebrews of showing Jesus fulfilling and surpassing the Hebrew Covenant of fidelity and love. Jesus breathed the Holy Spirit into the depths of our being. Friar Jude reminds us of the background of the ordinary people called to be Apostles.
Fr. Richard Rohr, OFM, introduces German theologian Dorothee Sölle (1929–2003) who describes how seeing with God’s eyes, hearing with God’s ears, and acting with God’s passion for justice is a truly liberating experience that benefits the entire community.
What happens really in the soul’s union with God in terms of liberation and of healing? It is an exercise in seeing how God sees, the perception of what is little and unimportant; it is listening to the cry of God’s children who are in slavery in Egypt. God calls upon the soul to give away its own ears and eyes and to let itself be given those of God. Only they who hear with other ears can speak with the mouth of God. God sees what elsewhere is rendered invisible and is of no relevance. Who other than God sees the poor and hears their cry? To use “God’s senses” does not mean simply turning inward but becoming free for a different way of living life: See what God sees! Hear what God hears! Laugh where God laughs! Cry where God cries!7
Fr. Richard concludes that allowing God to fully inhabit our senses does not mean we close ourselves off from the world but open ourselves more fully to it. We are free to be fully ourselves but not to exist only for ourselves. We are free to become Christ in the world to the same extent that we recognize Christ in others, especially the last and the least.
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