The texts from the Roman Catholic Lectionary today challenge us to ponder our understanding of how the Spirit advocates Love to resolve the good and evil that share our being and our relationships with others.
The reading from the Book of Wisdom celebrates God’s Lessons for Israel.
* [12:17] The brunt of divine anger and justice is borne by those who know God but defy divine authority and might. Cf. 1:2; 15:2, but also 12:27; 18:13. (Wisdom, CHAPTER 12, n.d.)
Psalm 86 offers supplication for Help against Enemies.
* [Psalm 86] An individual lament. The psalmist, “poor and oppressed” (Ps 86:1), “devoted” (Ps 86:2), “your servant” (Ps 86:2, 4, 16), “rescued…from the depths of Sheol” (Ps 86:13), attacked by the ruthless (Ps 86:14), desires only God’s protection (Ps 86:1–7, 11–17). (Psalms, PSALM 86, n.d.)
In the reading from the Letter of Paul to the Romans declares that the Spirit intercedes for the saints.
* [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). (Romans, CHAPTER 8, n.d.)
The Gospel of Matthew presents the Parable of Weeds among the Wheat, of the Mustard Seed, of the Yeast and Jesus explains the Parable of the Weeds.
* [13:37–43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.
* [13:38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of “all power in heaven and on earth” (Mt 28:18).
* [13:39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).
* [13:41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Mt 13:43); see 1 Cor 15:24–25. The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world; see note on Mt 13:38. (Matthew, CHAPTER 13, n.d.)
Edward Morse comments that we are privileged to experience deep love that goes beyond our pain, which envelops and overwhelms us. We realize that God’s time is not our time, and that mercy is bigger than our claims for justice. We come to realize that divine forbearance in our lives gave time for mercy to work with us while we were still sinning. We were granted time to come to our senses, to comprehend the reality of our sinfulness and its hurt to others and even to ourselves. Repentance comes from this comprehension, in which we seek our Heavenly Father who has the mercy that we need.
Lord, help us to see our faults, so that we may repent of our sins and turn to you for forgiveness and healing. Mercy is your gift, not something we earn. Help us to earnestly pray for others, including even enemies who harm us, that they may repent and receive mercy while there is still time. “O my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those who are in in most need of Thy mercy.” Amen. (Morse, 2023)
Don Schwager quotes “Faith as a grain of mustard,” by Jerome (347-420 AD)
"The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field - that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches." (excerpt from COMMENTARY ON MATTHEW 2.13.31)
[Jerome (347-420 AD) was an early church Bible scholar who translated the entire Bible from the original Hebrew and Greek texts into the common language of his day (Latin)]. (Schwager, n.d.)
The Word Among Us Meditation on Matthew 13:24-43 comments that if we find this story troubling, it might help to know we are in good company. Even the ancient Fathers of the Church were divided on how to interpret it. In the third century, Origen of Alexandria taught that these “children of the evil one” were not individual people (Matthew 13:38). Rather, they were the “evil opinions” that the devil sows in our souls (Commentary on Matthew, 10.2). He said that God wants to burn these sinful thoughts and attitudes out of all people so that they can enter eternal life. On the other hand, St. John Chrysostom, writing about a hundred years later, said that the “children of the evil one” were indeed sinners. These, Chrysostom said, would be “given over to punishment,” and a “severe” punishment at that. Meanwhile, the righteous would “depart into the kingdom of heaven” (On Matthew, Homily 47).
You may favor Origen’s view or Chrysostom’s, but both men make one thing clear: sin is serious. It burdens us. It darkens our minds and poisons our hearts. It keeps us from loving each other and receiving God’s love. But they both also taught that Jesus offers us the only way to escape its grasp: his cross and resurrection.
Jesus ended his parable with a warning: “Whoever has ears ought to hear” (Matthew 13:43). Let’s do just that. Let’s take his words to heart. Let’s believe that his grace is powerful enough to save us from sin. Let’s trust that he can make us “shine like the sun” (13:43).
“Jesus, give me ears to hear you as you call me out of sin and into your kingdom.” (Meditation on Matthew 13:24-43, n.d.)
Christopher Chapman, author of Seeing in the Dark: Pastoral Perspectives on Suffering from the Christian Spiritual Tradition (2013) and Earthed in God: Four Movements of Spiritual Growth (2018), finds the images of natural growth that are so prevalent in the Bible open a new way of thinking about spirituality.
The sower and the seed, the mustard seed that despite its size grows into a home for the birds, the weeds among the wheat: all tell of the wonder of growth, but also of obstacles that lie in its way. Perhaps we need to rid ourselves of perspectives gained from modern models of efficient agriculture. The sower who scatters seed amidst rocks, birds and thorns is not being wasteful: this is how the field is. But the sower also knows there are pockets of good soil and so is liberal in the sowing.
As we begin to respond to God’s invitation, we discover everything in us that opposes such movement. Resistance is in itself a manifestation of growth, just as we become aware of the impact of rocks and thorns because now the plants are pushing towards their maturity. We are being drawn beyond well-worn patterns of thought and behaviour that may have protected us from harm in the past but now keep us in confinement. Discernment is needed to see from where our resistance stems and what fear it expresses, and also to trust — and then go with — the larger life that is waking within us. There are rocks, birds and thorns; but some seed finds good soil and yields thirty and sixty and a hundredfold. (Chapman, 2018)
Friar Jude Winkler notes the influence of Greek culture in the Book of Wisdom, written only in Greek, as the last volume in the Catholic Canon of the Old Testament. Paul underlines to the Romans how the Spirit teaches us to pray to the Eternal and Incarnate. Friar Jude is reminded of the patience of God in our conversion as the culmination of the choices we make may yield good actions that will be contagious for the growth of the world.
Fr. Richard Rohr, OFM, shares that contemplation is a panoramic, receptive awareness whereby we take in all that the situation, moment, or person offers without judging, eliminating, or labeling anything. It is pure and positive gazing that abandons all negative pushback so it can recognize inherent dignity. That takes much practice and a lot of unlearning of habitual responses.
Through a regular practice of contemplation, we become less and less interested in protecting this self-created, relative identity. We don’t have to attack it; it calmly falls away of its own accord and we experience a kind of natural humility.
If our prayer goes deep, “invading” our unconscious, as it were, our whole view of the world will change from fear to connection. We don’t live inside our fragile and encapsulated self anymore, nor do we feel any need to protect it. In meditation, we move from ego consciousness to soul awareness, from being fear-driven to being love-drawn. That’s it in a few words!
Of course, we only have the courage to do this if Someone Else is holding us, taking away our fear, doing the knowing, and satisfying our desire for a Great Lover. If we can allow that Someone Else to lead us in this dance, we will live with new vitality, a natural gracefulness, and inside of a Flow that we did not create. It is the Life of the Trinity, spinning through us. [2] (Rohr, 2023)
The Spirit reveals that we are wonderfully and marvelously made and we have our relationship with Jesus to transform our self aggrandizement to mercy and compassion without ego.
References
Chapman, C. (2018, August 1). Striving for perfection or growing into fruitfulness? Thinking Faith. Retrieved July 23, 2023, from https://www.thinkingfaith.org/articles/striving-perfection-or-growing-fruitfulness
Matthew, CHAPTER 13. (n.d.). USCCB. Retrieved July 23, 2023, from https://bible.usccb.org/bible/matthew/13?24
Meditation on Matthew 13:24-43. (n.d.). The Word Among Us: Homepage. Retrieved July 23, 2023, from https://wau.org/meditations/2023/07/23/740781/
Morse, E. (2023, July 23). Creighton U. Daily Reflection. Online Ministries. Retrieved July 23, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/072323.htm
Psalms, PSALM 86. (n.d.). USCCB. Retrieved July 23, 2023, from https://bible.usccb.org/bible/psalms/86?5
Rohr, R. (2023, July 23). From Fear to Connection — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved July 23, 2023, from https://cac.org/daily-meditations/from-fear-to-connection-2023-07-23/
Romans, CHAPTER 8. (n.d.). USCCB. Retrieved July 23, 2023, from https://bible.usccb.org/bible/romans/8?26
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 23, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul23
Wisdom, CHAPTER 12. (n.d.). USCCB. Retrieved July 23, 2023, from https://bible.usccb.org/bible/wisdom/12?13
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