The texts from the Roman Catholic Lectionary today remind us of the power of faith to connect us with Divine assistance as we encounter challenges in life.
The reading from the Letter to the Hebrews presents the Meaning of Faith and proclaims the Faith of Abraham.
* [11:1–40] This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. These pages rank among the most eloquent and lofty to be found in the Bible. They expand the theme announced in Heb 6:12, to which the author now returns (Heb 10:39). The material of this chapter is developed chronologically. Heb 11:3–7 draw upon the first nine chapters of Genesis (Gn 1–9); Heb 11:8–22, upon the period of the patriarchs; Heb 11:23–31, upon the time of Moses; Heb 11:32–38, upon the history of the judges, the prophets, and the Maccabean martyrs. The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (Heb 11:1). Because they accepted in faith God’s guarantee of the future, the biblical personages discussed in Heb 11:3–38 were themselves commended by God (Heb 11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God’s fulfillment of his messianic promises (Heb 11:39–40).
* [11:1] Faith is the realization…evidence: the author is not attempting a precise definition. There is dispute about the meaning of the Greek words hypostasis and elenchos, here translated realization and evidence, respectively. Hypostasis usually means “substance,” “being” (as translated in Heb 1:3), or “reality” (as translated in Heb 3:14); here it connotes something more subjective, and so realization has been chosen rather than “assurance” (RSV). Elenchos, usually “proof,” is used here in an objective sense and so translated evidence rather than the transferred sense of “(inner) conviction” (RSV). (Hebrews, CHAPTER 11 | USCCB, n.d.)
The response from Luke is from the Canticle of Zechariah
* [1:68–79] Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:66.
* [1:69] A horn for our salvation: the horn is a common Old Testament figure for strength (Ps 18:3; 75:5–6; 89:18; 112:9; 148:14). This description is applied to God in Ps 18:3 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah’s song of praise (1 Sm 2:10), “the horn of his anointed.”
* [1:76] You will go before the Lord: here the Lord is most likely a reference to Jesus (contrast Lk 1:15–17 where Yahweh is meant) and John is presented as the precursor of Jesus.
* [1:78] The daybreak from on high: three times in the LXX (Jer 23:5; Zec 3:8; 6:12), the Greek word used here for daybreak translates the Hebrew word for “scion, branch,” an Old Testament messianic title. (Luke, CHAPTER 1 | USCCB, n.d.)
In the Gospel of Mark, Jesus Stills a Storm.
* [4:35–5:43] After the chapter on parables, Mark narrates four miracle stories: Mk 4:35–41; 5:1–20; and two joined together in Mk 5:21–43. See also notes on Mt 8:23–34 and 9:8–26.
* [4:39] Quiet! Be still!: as in the case of silencing a demon (Mk 1:25), Jesus rebukes the wind and subdues the turbulence of the sea by a mere word; see note on Mt 8:26.
* [4:41] Jesus is here depicted as exercising power over wind and sea. In the Christian community this event was seen as a sign of Jesus’ saving presence amid persecutions that threatened its existence. (Mark, CHAPTER 4 | USCCB, n.d.)
Rashmi Fernando, S.J. comments that the Gospel passage challenges us to reflect on whether our hearts are similarly restless, lacking trust in His divine power.
Yet, when storms arise in our lives, do we mirror the disciples, panicked and doubtful, or Abraham, grounded in trust? Letting the Lord "sleep peacefully" in our hearts means surrendering our fears and placing full confidence in His providence. It means trusting that He holds our lives in His hands, even when the waves threaten to capsize our boat. Flickering faith agitates the heart, while steadfast trust brings calm, just as Jesus calmed the storm. (Fernando, n.d.)
Don Schwager quotes “Awakening the Christ asleep within you,” by Augustine of Hippo, 354-430 A.D.
"When you have to listen to abuse, that means you are being buffeted by the wind. When your anger is roused, you are being tossed by the waves. So when the winds blow and the waves mount high, the boat is in danger, your heart is imperiled, your heart is taking a battering. On hearing yourself insulted, you long to retaliate; but the joy of revenge brings with it another kind of misfortune - shipwreck. Why is this? Because Christ is asleep in you. What do I mean? I mean you have forgotten his presence. Rouse him, then; remember him, let him keep watch within you, pay heed to him... A temptation arises: it is the wind. It disturbs you: it is the surging of the sea. This is the moment to awaken Christ and let him remind you of those words: 'Who can this be? Even the winds and the sea obey him." (excerpt from Sermons 63:1-3) (Schwager, n.d.)
The Word Among Us Meditation on Hebrews 11:1-2, 8-19 comments that the first reading today, from the Letter to the Hebrews, marks the culmination of everything the author has been explaining to his readers, and us, so far. From the beginning he has been urging us to place our faith in Jesus, the Son of God, who has achieved for us “so great a salvation” (Hebrews 2:3). Now he gives us two great examples of past heroes whose faith enabled them to do marvelous things as well: Abraham and Sarah. Their faith can help us trust in “things not seen” (11:1).
Take this evidence with you today. You have, by the Holy Spirit, even more powerful evidence provided by Jesus, who is now “not seen” but well worth believing in (Hebrews 11:1). Let it inspire you to place your trust in him today, especially when things don’t go your way.
“Jesus, help me to believe in you more deeply today!” (Meditation on Hebrews 11:1-2, 8-19, n.d.)
Friar Jude Winkler comments that the author of Hebrews uses the faith of Abraham and Sarah to illustrate a definition of faith. The nature of faith calls for trust in God even when we cannot see a good conclusion. Friar Jude reminds us that the sea, in Jesus' time, was thought to be the domain of demoniac forces over which Jesus demonstrates His power in the Gospel passage.
Fr. Richard Rohr, OFM, introduces author Nadia Bolz-Weber who considers how healing can be a painful process.
I found myself wondering if it hurt … not just the pain of standing up straight for the first time in nearly two decades, but because it can sting to be healed—to be freed from what binds us especially if we overly identify with our afflictions. It can hurt to be healed and freed from the things that we think make us special. It can hurt to be fully seen even if it is the thing we long for most. Like blood returning to frostbitten fingers….
Perhaps you are pulled down by the spirit of perfectionism
or by the spirit of addiction
or by the spirit of comparison
or by the spirit of unmet expectations
or by the spirit of arrogance
or by the spirit of self-pity or self-loathing
or pulled down by the spirit of a world that will break your heart and tell you it doesn’t matter (I myself have felt the gravitational pull of each at different times), but none of that is who you are.
I do not know what you have healed from, or what current pain that, God willing, you will be healing from in the future.
But no matter what it is in your life that is seen or unseen by others, no matter what you have already healed from, no matter what pain remains hidden, no matter no matter no matter, God loves you too much to leave you unseen and (at least) emotionally unhealed. (Rohr, n.d.)
We ponder the strong proclamation of the centrality of faith in our relationship with the Divine that is the means by which we triumph over chaos on our journey.
References
Fernando, R. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved February 1, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/020125.html
Hebrews, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2025, from https://bible.usccb.org/bible/hebrews/11?1
Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2025, from https://bible.usccb.org/bible/luke/1?
Mark, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved February 1, 2025, from https://bible.usccb.org/bible/mark/4?35
Meditation on Hebrews 11:1-2, 8-19. (n.d.). The Word Among Us: Homepage. Retrieved February 1, 2025, from https://wau.org/meditations/2025/02/01/1193222/
Rohr, R. (n.d.). Jesus’ Healing Ministry: Weekly Summary. Center for Action and Contemplation. Retrieved February 1, 2025, from https://cac.org/daily-meditations/jesus-healing-ministry-weekly-summary/
Schwager, D. (n.d.). Why Are You Afraid? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 1, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=feb1
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