The texts from the Roman Catholic Lectionary today challenge us to be open to the Spirit that nudges us to deeper understanding of love and God through our faith and caring actions.
The reading from the Book of Genesis describes the events preceding Expulsion from Eden.
* [3:8] The breezy time of the day: lit., “the wind of the day.” Probably shortly before sunset.
* [3:14] Each of the three punishments (the snake, the woman, the man) has a double aspect, one affecting the individual and the other affecting a basic relationship. The snake previously stood upright, enjoyed a reputation for being shrewder than other creatures, and could converse with human beings as in vv. 1–5. It must now move on its belly, is more cursed than any creature, and inspires revulsion in human beings (v. 15).
* [3:15] They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent. (Genesis, CHAPTER 3 | USCCB, n.d.)
Psalm 130 exhorts waiting for Divine Redemption.
* [Psalm 130] This lament, a Penitential Psalm, is the De profundis used in liturgical prayers for the faithful departed. In deep sorrow the psalmist cries to God (Ps 130:1–2), asking for mercy (Ps 130:3–4). The psalmist’s trust (Ps 130:5–6) becomes a model for the people (Ps 130:7–8). (Psalms, PSALM 130 | USCCB, n.d.)
The reading from the Second Letter of Paul to the Corinthians shares the Paradox of the Ministry and Living by Faith.
* [4:7–5:10] Paul now confronts the difficulty that his present existence does not appear glorious at all; it is marked instead by suffering and death. He deals with this by developing the topic already announced in 2 Cor 3:3, 6, asserting his faith in the presence and ultimate triumph of life, in his own and every Christian existence, despite the experience of death.
* [4:7] This treasure: the glory that he preaches and into which they are being transformed. In earthen vessels: the instruments God uses are human and fragile; some imagine small terracotta lamps in which light is carried.
* [4:8–9] A catalogue of his apostolic trials and afflictions. Yet in these the negative never completely prevails; there is always some experience of rescue, of salvation.
* [4:10–11] Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3–11. His sufferings are connected with Christ’s, and his deliverance is a sign that he is to share in Jesus’ resurrection.
* [4:12–15] His experience does not terminate in himself, but in others (12, 15; cf. 2 Cor 1:4–5). Ultimately, everything is ordered even beyond the community, toward God (2 Cor 4:15; cf. 2 Cor 1:11).
* [4:13–14] Like the Psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10–11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14–15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf. 2 Cor 11:2; Rom 14:10.
* [4:16–18] In a series of contrasts Paul explains the extent of his faith in life. Life is not only already present and revealing itself (2 Cor 4:8–11, 16) but will outlast his experience of affliction and dying: it is eternal (2 Cor 4:17–18).
* [4:16] Not discouraged: i.e., despite the experience of death. Paul is still speaking of himself personally, but he assumes his faith and attitude will be shared by all Christians. Our outer self: the individual subject of ordinary perception and observation, in contrast to the interior and hidden self, which undergoes renewal. Is being renewed day by day: this suggests a process that has already begun; cf. 2 Cor 3:18. The renewal already taking place even in Paul’s dying is a share in the life of Jesus, but this is recognized only by faith (2 Cor 4:13, 18; 2 Cor 5:7). (2 Corinthians, CHAPTER 4 | USCCB, n.d.)
The Gospel of Mark relates the Blasphemy of the Scribes, Jesus and Beelzebul, and the True Kindred of Jesus.
* [3:20–35] Within the narrative of the coming of Jesus’ relatives (Mk 3:20–21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus’ power over demons to Beelzebul (Mk 3:22–30); see note on Mk 5:21–43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mk 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mk 3:32). He responds by showing that not family ties but doing God’s will (Mk 3:35) is decisive in the kingdom; cf. note on Mt 12:46–50.
* [3:20] He came home: cf. Mk 2:1–2 and see note on Mk 2:15.
* [3:22] By Beelzebul: see note on Mt 10:25. Two accusations are leveled against Jesus: (1) that he is possessed by an unclean spirit and (2) by the prince of demons he drives out demons. Jesus answers the second charge by a parable (Mk 3:24–27) and responds to the first charge in Mk 3:28–29.
* [3:29] Whoever blasphemes against the holy Spirit: this sin is called an everlasting sin because it attributes to Satan, who is the power of evil, what is actually the work of the holy Spirit, namely, victory over the demons. (Mark, CHAPTER 3 | USCCB, n.d.)
Eileen Wirth comments that Mary most certainly played an important role in shaping Jesus’ worldview because that’s what mothers do. But too often Christians fail to give Mary the credit she deserves for shaping Jesus.
I believe Jesus developed his devotion to the poor the way most of us develop our values – from watching our mothers model what’s important to them. When Jesus tells us to feed the hungry and help the stranger, that didn’t come from thin air. He’d surely spent year seeing his mom sharing with those who had less, including hungry strangers who wandered through Nazareth. So I resonate to what Jesus says in this passage about God’s universal family of people doing his will because much of it must have come from Mary’s example.
The Mary whom Jesus seems to thrust into the background in this passage also models the unconditional love that mothers have for their children, even when their “crazy” views and behavior make life more difficult for themselves. (Wirth, n.d.)
Don Schwager quotes “The strong man bound,” by Irenaeus, 135-202 A.D.
"The adversary enticed humanity to transgress our maker's law, and thereby got us into his clutches (Genesis 3:1-6). Yet his power consisted only in tempting the human will toward trespass and apostasy. With these chains he bound up the human will. This is why in the economy of salvation it was necessary that he be bound with the same chains by which he had bound humanity. It would be through a man that humanity would be set free to return to the Lord (Romans 5:18), leaving the adversary in those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since 'none can enter a strong man's house and spoil his goods, unless he first bind the strong man himself' (Matthew 12:29; Mark 3:27). It is in this way that he became exposed as the opposer of the Word who made all things, and subdued by his command. The new man showed him to be a fugitive from the law, and an apostate from God. He then was securely bound as a fugitive, and his goods hauled away. These goods are those who had been in bondage, whom he had unjustly used for his own purposes. So it was a just means by which he was led captive, who had led humanity into captivity unjustly. In this way humanity was rescued from the clutches of its possessor by the tender mercy of God the Father, who had compassion on his own handiwork, and gave to it salvation, restoring it by means of the Word, Christ, in order that humanity might learn from this actual event that they receive incorruptibility not of themselves, but by the free gift of God" (Romans 5:16). (excerpt from AGAINST HERESIES 5.21.3.29) (Schwager, n.d.)
The Word Among Us Meditation on 2 Corinthians 4:13–5:1 comments that the kind of heavenly vision St. Paul describes is open to everyone. That’s because it doesn’t depend on our talents but on the Spirit’s grace. All he asks of us is faithfulness to prayer, an open and humble heart, and a promise to be patient as he slowly opens our eyes.
God wants to give you a heavenly vision! Even in the midst of any “light afflictions” you may be experiencing, he can give you his consolation and strength. Even when you can’t seem to see the way ahead, he will bring the path to heaven into sharper focus. So keep fixing your heart on “what is unseen.” Keep asking the Spirit to help you look at “what is seen” with new eyes (2 Corinthians 4:18). This is one prayer he loves to answer!
“Lord, open my eyes! Fill me with a vision of heaven!” (Meditation on 2 Corinthians 4:13–5:1, n.d.)
Friar Jude Winkler comments on the anthropomorphic image in Genesis as God confronts Adam and Eve over the separation between the couple, between God and humanity, and between humanity and Nature. The snake of Genesis connects to the experience of David and Solomon with the Moab people who worshipped snakes. The blasphemy against the Holy Spirit is expressed as our rejection of the mercy and forgiveness of God. Friar Jude reminds us that the full understanding of Jesus actions and mission did not come until after His Death and Resurrection.
Fr. Richard Rohr, OFM, honors the divine dimension of embodied love. In the midst of authentic lovemaking (physical and/or emotional), we realize there is a third element that is beyond us or our beloved. In the Trinitarian view, we call this third energy the Holy Spirit.
Of course, the greater the light there is in something, the greater the shadow it casts. Sexuality and false intimacy also have the power to destroy and wound. No wonder there are so many taboos around sexuality. It has been said, “Where nothing is forbidden, nothing is required.” There’s something so significant required of the soul to make and to commit to love that I’m not surprised so many cultures and religions have created so many moralistic guidelines—even if a lot of them were not very helpful or healing. Impulse control is certainly a valuable skill for an adolescent to learn, but too often the church’s teaching just led to shame or pre-emptive repression rather than healthy sexuality. (This is not to say that all free expression is wonderful, moral, or even helpful!)
What is so important and essential here? I believe it’s simply this: We are each a sacred image of the Divine. We are co-creators with God, so we must respect our own embodiment, and the sacred embodiment of the other. Let Paul speak his truth here: “Do you not know that you are the temple of God and that the Spirit of God dwells in you?… The temple of God, which you are, is holy” (1 Corinthians 3:16–17). (Rohr, n.d.)
We ponder the interconnection of love and our ministry to use our Baptismal anointing as priest, prophet and leader to build a community that are brothers and sisters of Christ.
References
Genesis, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2024, from https://bible.usccb.org/bible/genesis/3?9
Mark, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2024, from https://bible.usccb.org/bible/mark/3?20
Meditation on 2 Corinthians 4:13–5:1. (n.d.). The Word Among Us: Homepage. Retrieved June 9, 2024, from https://wau.org/meditations/2024/06/09/992867/
Psalms, PSALM 130 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2024, from https://bible.usccb.org/bible/psalms/130?1
Rohr, R. (n.d.). An Authentic Exchange. CAC Daily Meditations. Retrieved June 9, 2024, from https://cac.org/daily-meditations/an-authentic-exchange/
Schwager, D. (n.d.). Whoever Does the Will of God Is My Brother, and Sister, and Mother. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 9, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun9
2 Corinthians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2024, from https://bible.usccb.org/bible/2corinthians/4?13
Wirth, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved June 9, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/060924.html
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