The texts from the Roman Catholic Lectionary today invite us to exercise our freedom and ponder the details of our surrender to the direction of the Great Commandment.
Direction for the journey
The reading from the Book of Exodus presents the Ten Commandments.
* [20:1–17] The precise numbering and division of these precepts into “ten commandments” is somewhat uncertain. Traditionally among Catholics and Lutherans vv. 1–6 are considered as only one commandment, and v. 17 as two. The Anglican, Greek Orthodox, and Reformed churches count vv. 1–6 as two, and v. 17 as one. Cf. Dt 5:6–21. The traditional designation as “ten” is not found here but in 34:28 (and also Dt 4:13 and 10:4), where these precepts are alluded to literally as “the ten words.” That they were originally written on two tablets appears in Ex 32:15–16; 34:28–29; Dt 4:13; 10:2–4.1
Psalm 19 praises God’s Glory in Creation and the Law.
* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.2
In the Gospel of Matthew, the Parable of the Sower is explained by Jesus.
* [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
Jeanne Schuler notes that for some, laws are engraved in black and white. They rule with a rod. Don’t ask questions. Don’t think. Just obey. Only the few with authority get to judge. These views diminish our humanity. If God wants robots, there is no need for law.
Law depends on freedom. As reflection deepens, the law illumines diverse strands in the situations we face. We ponder complexity, seek understanding, and detest hypocrisy. The commandments we memorized as children continue to go deeper. Young and old bring insights to the table. The spirit speaks through this motley crowd. We listen closely and stumble forward together. Some are aware of their freedom and frailty. Sinners, they are not immobilized by their defects. The seed drops into their soul and erupts with energy. The poor know the richness of God.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 comments that Jesus identifies three types of obstacles in the parable: the lies of the devil, the lack of deep roots, and the lures and anxieties of the world. First, the devil can steal away the seed of truth by whispering into our hearts lies that close us off to the gospel message. Second, if we lack deep roots in the word of God, suffering and challenges can drain our joy in the Lord. Lastly, the anxieties and ambitions of the world can crowd our hearts, leaving little room for the word of God to grow and take root.
So don’t look only at the person you are. Remember the person God made you to be. Let Jesus become the gardener of your heart. He can make even the rockiest ground into the richest of soil! “Jesus, help me remove any obstacles to your word in my heart. Lord, I want to bear great fruit for you!”6
Franciscan Media for the memorial of St. Bridget notes that in 1999, Bridget, Saint Catherine of Siena and Saint Teresa Benedicta of the Cross, were named co-patronesses of Europe.
Bridget’s visions, rather than isolating her from the affairs of the world, involved her in many contemporary issues, whether they be royal policy or the years that the legitimate Bishop of Rome lived in Avignon, France. She saw no contradiction between mystical experience and secular activity, and her life is a testimony to the possibility of a holy life in the marketplace.7
Friar Jude Winkler notes the Ten Commandments first treat our relationship to God and then address our life with our neighbours. In ancient times, the Commandments were a gift to people who feared offending God in unknown ways. Friar Jude connects the Parable of the Sower to the themes of the Great Commandment to love God with our mind, soul and material possessions.
Fr. Richard Rohr, OFM, considers the “disinherited,” using the term from the African American author and mystic Howard Thurman (1899–1981). Jesus’ primary audience for the Sermon on the Mount would have been the “disinherited,” God is mindful of the individual. This is of tremendous import in dealing with fear as a disease. In this world, the socially disadvantaged individual is constantly given a negative answer to the most important personal questions upon which mental health depends: “Who am I? What am I?”
The first question has to do with a basic self-estimate, a profound sense of belonging, of counting. If people feel that they do not belong in the way in which it is perfectly normal for other people to belong, then they develop a deep sense of insecurity. When this happens to a person, it provides the basic material for what the psychologist calls an inferiority complex. . . . The awareness of being a child of God tends to stabilize the ego and results in a new courage, fearlessness, and power. I have seen it happen again and again.8
Our status as children of God and our awareness of our obligations to others strengthens our resolve to journey with Christ to fullness of life.
References
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