The texts from the Roman Catholic Lectionary today challenge us to contemplate the rationalization and resistance we might apply to new ideas and action to which we are prompted by the Spirit.
Open to new wine
The reading from the First Book of Samuel explains the disobedience of Saul and sets the stage for his rejection.
* [15:3] Put under the ban: this terminology mandates that all traces of the Amalekites (people, cities, animals, etc.) be exterminated. No plunder could be seized for personal use. In the light of Dt 20:16–18, this injunction would eliminate any tendency toward syncretism. The focus of this chapter is that Saul fails to execute this order.1
Psalm 50 praises the acceptable sacrifice.
* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2
In the Gospel of Mark, Jesus addresses the question about fasting.
* [2:19] Can the wedding guests fast?: the bridal metaphor expresses a new relationship of love between God and his people in the person and mission of Jesus to his disciples. It is the inauguration of the new and joyful messianic time of fulfillment and the passing of the old. Any attempt at assimilating the Pharisaic practice of fasting, or of extending the preparatory discipline of John’s disciples beyond the arrival of the bridegroom, would be as futile as sewing a piece of unshrunken cloth on an old cloak or pouring new wine into old wineskins with the resulting destruction of both cloth and wine (Mk 2:21–22). Fasting is rendered superfluous during the earthly ministry of Jesus; cf. Mk 2:20.3
Steve Scholer comments that as we age, we become set in our ways. Old habits become even harder to break, and what were once opinions are probably now our firm beliefs. Add to this naturally occurring phenomena the polarizing views that are presented on TV, and our willingness to look with an open mind at issues and concerns facing other people becomes even harder. This is the challenge we face. If we refuse to allow our hearts to be filled with new ways to love others – be they ones who have slighted us or those living on the margins of society – our hearts will surely grow old and hard. Should that happen, then most assuredly the day will come when our hearts harden to the point that we are no longer able to accept God’s call to love those who don’t love back, and to forgive those who won’t forgive us. And if that happens, how can we call ourselves Christians?
Accepting the challenges we face each day with an open and understanding heart is the best way for us to be assured that our faith will continue to grow. As we search for ways to love and forgive those we once felt we never could, our hearts will become fresh and pliable wineskins, ready to accept God’s endless love in all its beautiful and varied forms.4
Don Schwager quotes “The presence of the Bridegroom,” by Bede the Venerable, 672-735 A.D.
"From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning - until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the saints hangs upon his return. It was at the time when he was keeping company with humanity that his presence was to be celebrated. Then it would have been unfitting to weep and mourn. For like the bride, she had him with her bodily whom she loved spiritually. Therefore the bridegroom is Christ, the bride is the church, and the friends of the bridegroom (Matthew 9:15, Luke 5:34) and of the marriage are each and every one of his faithful companions. The time of his marriage is that time when, through the mystery of the incarnation, he is joining the holy church to himself (Revelation 19:7). Thus it was not by chance, but for the sake of a certain mystical meaning that he came to a marriage ceremony on earth in the customary fleshly way (John 2:1-12), since he descended from heaven to earth in order to wed the church to himself in spiritual love. His nuptial chamber was the womb of his virgin mother. There God was conjoined with human nature. From there he came forth like a bridegroom to join the church to himself."(excerpt from HOMILIES ON THE GOSPELS 1.14)5
The Word Among Us Meditation on Mark 2:18-22 comments that not only does Christ heal and deliver us by his power, but he empowers us to see things from his perspective. Our prayers overflow with hope and confidence in what he can do.
“My Lord, you give me new wine. Help me to be like a fresh wineskin to hold it. I want to be flexible and able to expand as your life and love and power grow in me. I don’t want to hold onto anything that closes me off from you or prevents me from living in a new way. Show me what I need to see. Do I need to forgive? Do I need to lay down my fear and resentments before you? Lord, I want to empty myself so that you can fill me with your new wine.” “Jesus, I marvel at how generous you are! As you bring me new wine, form me into a vessel to receive it.”6
Friar Jude Winkler suggests that the arrogance of Saul compared to the penance of David is important in their stories of sin and rejection. Fasting is in solidarity with the hungry and is appropriate when someone dies and as spiritual discipline. Friar Jude suggests that the cloth and wine are not connected to fasting but reflect the goal of separation practiced by the Israelites to maintain purity.
Fr. Richard Rohr, OFM, introduces Writer Victoria Loorz, co-founder of the “Wild Church Network,” who believes religion’s true purpose is to restore our relationships with each other and the earth. The word religion, at its roots, means re, “again,” and ligios, “connection,” like ligaments. Religion is meant to offer us support to connect again what has been separated. Apparently we need constant reminders to continually reconnect with the fullness of life, the whole, the holy. What we’ve created is more like disligion: disconnection from people and species unlike us. When religion loses its purpose and colludes with the forces of separation instead, it becomes irrelevant and even irreverent.
The new story is emerging, and I cannot pretend to know all the layers. Yet one aspect that seems essential relates to the worldview of belonging—a way of being human that acts as if we belong to a community larger than our own family, race, class, and culture, and larger even than our own species. The apocalyptic unveiling happening in our world right now makes it difficult even for those who have been sheltered in privilege to look away from the reality, both tragic and beautiful, that we are all deeply interconnected. Humans, trees, oceans, deer, viruses, bees. God.7
When we find ourselves “set in our ways”, we need to seek the inspiration of the Spirit to open ourselves to accept the new wine of fuller life.
References
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