Blessing and Bridegroom

The texts from the Roman Catholic Lectionary today resonate with the idea that God works out the Divine Plan through imperfect people.

With the Bridegroom

In the reading from the Book of Genesis, Isaac Blesses Jacob.

* [27:1–45] The chapter, a literary masterpiece, is the third and climactic wresting away of the blessing of Esau. Rebekah manages the entire affair, using perhaps her privileged information about Jacob’s status (25:23); Jacob’s only qualm is that if his father discovers the ruse, he will receive a curse instead of a blessing (vv. 11–12). Isaac is passive as he was in chaps. 22 and 24. The deception is effected through clothing (Jacob wears Esau’s clothing), which points ahead to a similar deception of a patriarch by means of clothing in the Joseph story (37:21–33). Such recurrent acts and scenes let the reader know a divine purpose is moving the story forward even though the human characters are unaware of it. (Genesis, CHAPTER 27, n.d.)

Psalm 135 offers praise for God’s Goodness and Might.

* [Psalm 135] The hymn begins and ends with an invitation to praise God (Ps 135:1–3, 19–20) for the great act of choosing Israel (Ps 135:4). The story of Israel’s emergence as a people is told in Ps 135:5–14; God created and redeemed the people, easily conquering all opposition. God’s defeat of hostile powers means that the powers themselves and their images are useless (Ps 135:15–18). The last three verses appear also in Ps 115:4–8 (Psalms, PSALM 135, n.d.)

In the Gospel of Matthew, Jesus addresses the Question about Fasting.

* [9:15] Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew’s church. Then they will fast: see Didache 8:1.

* [9:16–17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law. (Matthew, CHAPTER 9, n.d.)

George Butterfield comments that God gives Jacob a new name, Israel, which means God has persevered or God has contended. In one sense, it is Jacob who has persevered. He has survived his foolish youth. Yet, he seems to have been given that name because, when it comes to Jacob, God persevered. He never gave up on him, never quit working in his life to change him, never made it easy for him. Jacob changed, so his name was changed to God has persevered.

Perhaps today we read this wondering what in the world God is up to in our lives. The story of Jacob reminds me that God may be unseen but that he isn’t through with me yet. His work may seem slow, too slow, but he is creating something out of me. When he’s done, I’m not totally certain what he will name me. Perhaps I’ll just keep the name George. But one thing I firmly believe: God will persevere. (Butterfield, n.d.)

Don Schwager quotes “No need to fast in the presence of the Bridegroom,” by Hilary of Poitiers (315-367 AD).

"The Pharisees and John's disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John's disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life." (excerpt from the commentary ON MATTHEW 9.3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 9:14-17 comments that we need to be flexible with the Lord as well! So how do we keep our wineskins fresh?

In Baptism, God filled you with the “new wine” of his Spirit. Through prayer, Confession, and service, you can be confident that the Spirit will continue to expand your heart every single day!

“Holy Spirit, soften my heart today.” (Meditation on Matthew 9:14-17, n.d.)

Friar Jude Winkler examines the blessing that Rebeka arranges for Jacob over Esau. The etymology of Jacob is connected to “grasper” or “deceiver”. Friar Jude discusses the Jewish preference not to mix crops, fabrics, old and new.

Fr. Richard Rohr, OFM, penned descriptive names to invoke the Holy Spirit. In this litany, Richard shares these descriptions and invites us to contemplate what the Holy Spirit means for our own lives.

Pure Gift of God  

Indwelling Presence  

Life of Jesus  

Pledge and Guarantee  

Eternal Praise  

Inner Anointing  

Reminder of the Mystery  

Homing Device  

Knower of All Things  

Stable Witness  

Overcomer of the Gap  

Always Already Awareness  

Compassionate Observer  

Magnetic Center  

God Compass  

Inner Breath  

Divine DNA (Rohr, n.d.)

We celebrate the Presence of the Bridegroom through the action of the Holy Spirit in the events of our lives.

References

Butterfield, G. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved July 8, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/070823.html 

Genesis, CHAPTER 27. (n.d.). USCCB. Retrieved July 8, 2023, from https://bible.usccb.org/bible/genesis/27?1 

Matthew, CHAPTER 9. (n.d.). USCCB. Retrieved July 8, 2023, from https://bible.usccb.org/bible/matthew/9? 

Meditation on Matthew 9:14-17. (n.d.). The Word Among Us: Homepage. Retrieved July 8, 2023, from https://wau.org/meditations/2023/07/08/729899/ 

Psalms, PSALM 135. (n.d.). USCCB. Retrieved July 8, 2023, from https://bible.usccb.org/bible/psalms/135?1 

Rohr, R. (n.d.). Solidarity: Weekly Summary. CAC Daily Meditations 2023. Retrieved July 8, 2023, from https://cac.org/daily-meditations/solidarity-weekly-summary-2023-07-08/ 

Schwager, D. (n.d.). The Day Will Come When They Will Fast. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 8, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul8 

Healing in God’s House

The texts from the Roman Catholic Lectionary today invite us into a journey where we are open to revelation of the healing power of God in our lives.

Healing in thin places

The passage from the Book of Genesis relates Jacob’s dream at Bethel as he flees his home in fear of Esau.

 * [28:10–22] As Jacob is leaving the land on his way to an uncertain future in Paddan-aram, God appears to him at a sacred place that Jacob had visited only to take a night’s rest. Jacob’s unawareness of the holiness of the place underscores the graciousness of the gift.1

Psalm 91 is a prayer of someone who has taken refuge in the Lord.

* [Psalm 91] A prayer of someone who has taken refuge in the Lord, possibly within the Temple (Ps 91:1–2). The psalmist is confident that God’s presence will protect the people in every dangerous situation (Ps 91:3–13). The final verses are an oracle of salvation promising salvation to those who trust in God (Ps 91:14–16).2 

In the Gospel from Matthew, Jesus sets out to heal the synagogue official’s daughter when He is interrupted by a woman with a chronic hemorrhage.

* [9:18–34] In this third group of miracles, the first (Mt 9:18–26) is clearly dependent on Mark (Mk 5:21–43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q, respectively, though there Matthew’s own editing is much more evident.3 

Kyle Lierk is inspired to ask about our relationship with God.

Do you know that I am here? Do you trust me?4 

Don Schwager quotes “Daughter, your faith has made you well,” by John Chrysostom (347-407 AD).

"So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this. Some might imagine that 'he did this merely for love of glory - otherwise why would he not allow her to remain concealed?' But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all."
"What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman." (excerpt from the  THE GOSPEL OF MATTHEW, HOMILY 31.2)5 

The Word Among Us Meditation on Genesis 28:10-22 observes that there are gateways to heaven all over the world.

Now, not all sacred spots are as notable as Assisi or Lourdes. Today’s first reading tells how Jacob’s encounter with God in the harsh environment of the desert made that spot holy. As Jacob lay his head down on a rock, God came to him in a dream and promised to honor the covenant he had made with Abraham. This experience, along with his vision of a ladder to the skies, led Jacob to call the place a “gateway to heaven” (Genesis 28:17).6 

Lacy, the guide at A Sacred Journey relates some of her Thin Place experiences connecting to Celtic Spirituality.

a thin place is a term used for millennia to describe a place in time where the space between heaven and earth grows thin and the Sacred and the secular seem to meet. The term comes from the mystical world of Celtic spirituality and the Celtic Christians, who were deeply connected to the natural world and considered every aspect of life to be infused with the presence of the Divine, even (or perhaps, especially) the ordinary elements of everyday life.7 

Friar Jude Winkler comments on Jacob as one continuing to “look for an edge” in his continuing relationship with God. Faith saves those who believe and Jesus heals those on the journey to faith. Friar Jude emphasizes the distinction between the reanimation of Jarius’ daughter and Jesus resurrection in a new bodily existence.

Fr. Richard Rohr, OFM, reflects that far too many people have been shamed and taught guilt to keep us clergy in business. We saw our job as “sin management.” The priestly class invariably makes God less accessible instead of more so, “neither entering yourselves nor letting others enter in,” as Jesus says (Matthew 23:13). For the sake of our own job security, the priestly message is often: “You can only come to God through us, by doing the right rituals, obeying the rules, and believing the right doctrines.” This is like telling God who God is allowed to love! The clergy and religious leaders, unintentionally perhaps, teach their disciples “learned helplessness.”

The prophets spend much of their time destroying and dismissing these barriers and trying to create “a straight highway to God” (Matthew 3:3). Both John the Baptist and Jesus tried to free God for the people, and it got them killed. The other half of the prophet’s job is to keep people free for God. We get trapped in chains of guilt and legalism, focusing on our imperfect church attendance and inability to live up to the law’s standard; as if the goal of religion is “attendance” at an occasional ritual instead of constant participation in an Eternal Mystery! Prophets turn our ideas of success and belonging on their head, emphasizing God’s unconditional and unmerited love in response to our continual shortcomings. God is always breaking the approved “rules of God” by forgiving sinners, choosing the outsider or the weak, and showing up in secular places.8 

Fr Richard offers a conclusion for today with a question. “The magnanimous nature of divine love keeps liberating me at deeper levels, and then I think that newly discovered level of love is the deepest. But it’s a journey that never stops giving. Why wouldn’t everybody want that? But many actually fight it.”

References

1	(n.d.). Genesis, chapter 28 - United States Conference of Catholic Bishops. Retrieved July 8, 2019, from http://www.usccb.org/bible/genesis/28
2	(n.d.). Psalms, chapter 91 - United States Conference of Catholic Bishops. Retrieved July 8, 2019, from http://www.usccb.org/bible/psalms/91
3	(n.d.). Matthew, chapter 9 - United States Conference of Catholic Bishops. Retrieved July 8, 2019, from http://www.usccb.org/bible/matthew/9
4	(n.d.). Creighton U Daily Reflections .... Retrieved July 8, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 8, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 14th Week in Ordinary Time< - Mass Readings and Catholic Daily .... Retrieved July 8, 2019, from https://wau.org/meditations/2019/07/08/
7	(n.d.). Thin Places, Holy Spaces: Where Do You Encounter God? - A Sacred .... Retrieved July 8, 2019, from https://www.asacredjourney.net/thin-places/
8	(2019, July 8). Liberation — Center for Action and Contemplation. Retrieved July 8, 2019, from https://cac.org/liberation-2019-07-08/