The texts from the Roman Catholic Lectionary today share the experience of full life through our faith in the Providence and love of God.
In the reading from Genesis, a Son is promised to Abraham and Sarah.
* [18:3] Abraham addresses the leader of the group, whom he does not yet recognize as the Lord; in the next two verses he speaks to all three men. The other two are later (Gn 19:1) identified as angels. The shifting numbers and identification of the visitors are a narrative way of expressing the mysterious presence of God.
* [18:6] Three measures: Hebrew seah; three seahs equal one ephah, about half a bushel.
* [18:8] Curds: a type of soft cheese or yogurt.
* [18:10] One of them: i.e., the Lord.
* [18:12] Sarah laughed: a play on the verb “laugh,” which prefigures the name of Isaac; see note on 17:17. (Genesis, CHAPTER 18, n.d.)
The response from the Gospel of Luke is Mary’s Song of Praise, the Magnificat.
* [1:46–55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary’s pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v. 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God’s favor; the reversal of human fortunes; the fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker. (Luke, CHAPTER 1, n.d.)
In the Gospel of Matthew, Jesus heals a Centurion’s Servant and many at Peter’s House.
* [8:5–13] This story comes from Q (see Lk 7:1–10) and is also reflected in Jn 4:46–54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (Mt 15:21–28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.
* [8:5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see note on Mt 14:1.
* [8:8–9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.
* [8:10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Lk 7:9, “not even in Israel.” But that seems to be due to a harmonization of Matthew with Luke.
* [8:11–12] Matthew inserts into the story a Q saying (see Lk 13:28–29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (Mt 13:42, 50; 22:13; 24:51; 25:30). It is found elsewhere in the New Testament only in Lk 13:28.
* [8:14–15] Cf. Mk 1:29–31. Unlike Mark, Matthew has no implied request by others for the woman’s cure. Jesus acts on his own initiative, and the cured woman rises and waits not on “them” (Mk 1:31) but on him. (Matthew, CHAPTER 8, n.d.)
The Daily Reflection Of Creighton University's Online Ministries was not available at publication time today.
Don Schwager quotes “Welcoming the Lord Jesus with expectant faith and humility,” by Augustine of Hippo, 354-430 A.D.
"When the Lord promised to go to the centurion's house to heal his servant, the centurion answered, 'Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.' By viewing himself as unworthy, he showed himself worthy for Christ to come not merely into his house but also into his heart. He would not have said this with such great faith and humility if he had not already welcomed in his heart the One who came into his house. It would have been no great joy for the Lord Jesus to enter into his house and not to enter his heart. For the Master of humility both by word and example sat down also in the house of a certain proud Pharisee, Simon, and though he sat down in his house, there was no place in his heart. For in his heart the Son of Man could not lay his head" (Matthew 8:20). (excerpt from SERMON 62.1) (Schwager, n.d.)
The Word Among Us Meditation on Genesis 18:1-15 asks “What does God’s goodness look like? “ He reveals his goodness when he meets your needs (Philippians 4:19). When he replenishes your strength when you are empty (Isaiah 40:31). When he walks with you through dark and fearful days (Psalm 23:4). He remains good to you no matter what happens (23:6).
Is God good? Yes, he is! If you’ve been tempted to doubt that truth, remember how the Lord answered Sarah’s prayer for a son. He will bless you, too, in ways you may recognize only in hindsight. And on that day when you see his goodness face-to-face in his heavenly kingdom, you will know for certain that he truly has done marvelous things for you!
“Lord, open my eyes to see your goodness unfolding in my life today.” (Meditation on Genesis 18:1-15, n.d.)
Friar Jude Winkler connects the visit to Abraham in the desert of three visitors to the Trinity icon by Rublev. Sarah laughs and the meaning of her son Isaac’s name is connected to laughter. Friar Jude note how Matthew shows Jesus fulfilling all the promises in Scripture about the Messiah.
Barbara Holmes introduces insight meditation teacher Ruth King who embraces art as a form of medicine for ourselves and our communities.
Consider your life a gift. What’s inside? What creative expressions are you warehousing that bring you alive and belong to all of us? Philosopher, theologian, and civil rights leader Howard Thurman encouraged us in this way: “Don’t ask yourself what the world needs. Ask yourself what makes you come alive and then go do that. Because what the world needs is people who have come alive.”…
Identify a creative project—something your heart is curious about that you might enjoy. Consider your artistic expression, no matter how large or small, a gesture of affection that cultivates a culture of care. Offer it generously, as ceremony, and without apology. Pay attention to how you and others are impacted. (Holmes, 2023)
We are invited to contemplate those times of reassurance and hope that resonate with the experience of Abraham, Sarah, and the people of faith healed by Jesus.
References
Genesis, CHAPTER 18. (n.d.). USCCB. Retrieved July 1, 2023, from https://bible.usccb.org/bible/genesis/18?1
Holmes, B. (2023, July 1). Crisis Contemplation: Weekly Summary — Center for Action and Contemplation. Cac.org. Retrieved July 1, 2023, from https://cac.org/daily-meditations/crisis-contemplation-weekly-summary-2023-07-01/
Luke, CHAPTER 1. (n.d.). USCCB. Retrieved July 1, 2023, from https://bible.usccb.org/bible/luke/1?46
Matthew, CHAPTER 8. (n.d.). USCCB. Retrieved July 1, 2023, from https://bible.usccb.org/bible/matthew/8?5
Meditation on Genesis 18:1-15. (n.d.). The Word Among Us: Homepage. Retrieved July 1, 2023, from https://wau.org/meditations/2023/07/01/721955/
Schwager, D. (n.d.). Say the Word and My Servant Will Be Healed. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 1, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul1
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