Faith and Frailty

The texts from the Roman Catholic Lectionary today invite us to reflect on our life journey and and celebrate the Presence of God in both our joys and sorrows.

The Path of Faith

The reading from the Book of Ecclesiastes is a poem on Youth and Old Age.

* [11:7–10] The concluding part of the book opens with a final bittersweet homage to life and an enthusiastic encouragement to rejoice in its gifts while they are within grasp.

* [11:10] Fleeting: lit., “vanity.”(Ecclesiastes, CHAPTER 11 | USCCB, n.d.)

* [12:1–7] The homage to life of 11:7–10 is deliberately balanced by the sombre yet shimmering radiance of this poem on old age and death. The poem’s enigmatic imagery has often been interpreted allegorically, especially in vv. 3–5. Above all it seeks to evoke an atmosphere as well as an attitude toward death and old age.

* [12:3–5] An allegorical reading of these verses sees references to the human body—“guardians”: the arms; “strong men”: the legs; “women who grind”: the teeth; “those who look”: the eyes; “the doors”: the lips; “daughters of song”: the voice; “the almond tree blooms”: resembling the white hair of old age; “the locust…sluggish”: the stiffness in movement of the aged; “the caper berry”: a stimulant for appetite.

* [12:6] The golden bowl suspended by the silver cord is a symbol of life; the snapping of the cord and the breaking of the bowl, a symbol of death. The pitcher…the pulley: another pair of metaphors for life and its ending.

* [12:7] Death is portrayed in terms of the description of creation in Gn 2:7; the body corrupts in the grave, and the life breath (lit., “spirit”), or gift of life, returns to God who had breathed upon what he had formed. (Ecclesiastes, CHAPTER 12 | USCCB, n.d.)

Psalm 90 praises God’s Eternity and Human Frailty.

* [Psalm 90] A communal lament that describes only in general terms the cause of the community’s distress. After confidently invoking God (Ps 90:1), the Psalm turns to a complaint contrasting God’s eternity with the brevity of human life (Ps 90:2–6) and sees in human suffering the punishment for sin (Ps 90:7–12). The Psalm concludes with a plea for God’s intervention (Ps 90:13–17). (Psalms, PSALM 90 | USCCB, n.d.)

In the Gospel of Luke, Jesus again Foretells His Death. (Luke, CHAPTER 9 | USCCB, n.d.)

Jay Carney comments that today’s readings challenge us not to avoid the difficult realities of life, including the shadow of death.

A friend of mine once told me a story about a Benedictine colleague who was diagnosed with terminal cancer. My friend stopped by his office to express his condolences. The monk looked up, paused, and replied, “I think about my death every day.” As a Benedictine, he had routinely prayed and meditated on the last things, including today’s Psalm 90 asking God to “teach us to number our days aright, that we may gain wisdom of heart.” Let us ponder those words this weekend. (Carney, n.d.)

Don Schwager quotes “The scapegoat foreshadowed Christ's passion,” by Cyril of Alexandria (376-444 AD).

"The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another (Leviticus 16:7-8), but they were alike in size and appearance. Of these, one was called 'the lord,' and the other was called 'sent-away.' When the lot was cast for the one called 'lord,' it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of 'sent-away.' Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction."(excerpt from COMMENTARY ON LUKE, HOMILY 53) (Schwager, n.d.)

The Word Among Us Meditation on Ecclesiastes 11:9–12:8 urges us to not be too quick to dismiss Qoheleth’s warnings. He reminds us that life is short and fragile. Such a practice has a long history. Memento Mori, or “remember your death,” was a popular tradition in the medieval Church.

It’s not morbid or unhealthy to think about our eventual passing, especially when we also remember the hope that we have of eternal life. Today, imagine that you have only days to live, and then ask the Spirit to help you see what you might do differently right now. Trust that he will give you the grace to make those changes so that you can live an abundant life now and one day enjoy the riches of heaven!

“Jesus, thank you for giving me a future full of hope!” (Meditation on Ecclesiastes 11:9–12:8, n.d.)

Friar Jude Winkler comments that the passage from Qoheleth urges us to enjoy life while young before we have to deal with a broken body. This is not to advocate boisterous or pleasure seeking living but doing the best we can. Friar Jude notes the difference between the Messiah expected by the disciples and the Love for All expressed by Jesus on the Cross. 

 

Fr. Richard Rohr, OFM, introduces Benedictine Sister Joan Chittister who identifies purity of heart as an essential commitment for the Desert Monastics.

No doubt about it: Total concentration on the one thing necessary—a heart centered on the will and love of God—determines every action of your life. It will carry you through life as much as life carries you—only with more fulfillment. It is a beacon from the desert calling you yet to continue your own pursuit of the presence of God, to concentrate always on the purity of heart that seeks one thing only and always.  

Your heart is the real compass of your life. The Desert Monastics knew that over fifteen hundred years ago and you know it yet: Purity of heart is the gift that guides you, leads you, shepherds you from one end of life to the other, always content knowing that you have done what you were born to do. What else could possibly be worth a life? (Rohr, n.d.)

We ponder the path we are taking in life with gratitude and recognition that our Life in the Spirit best guides our decisions.

References

Carney, J. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 28, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/092824.html 

Ecclesiastes, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2024, from https://bible.usccb.org/bible/ecclesiastes/11?9 

Ecclesiastes, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2024, from https://bible.usccb.org/bible/ecclesiastes/12 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2024, from https://bible.usccb.org/bible/luke/9?43 

Meditation on Ecclesiastes 11:9–12:8. (n.d.). The Word Among Us: Homepage. Retrieved September 28, 2024, from https://wau.org/meditations/2024/09/28/1085347/ 

Psalms, PSALM 90 | USCCB. (n.d.). Daily Readings. Retrieved September 28, 2024, from https://bible.usccb.org/bible/psalms/90?3 

Rohr, R. (n.d.). Cultivating a Contemplative Consciousness: Weekly Summary. Center for Action and Contemplation. Retrieved September 28, 2024, from https://cac.org/daily-meditations/cultivating-a-contemplative-consciousness-weekly-summary/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 28, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep28 

Consequences and Care

The texts from the Roman Catholic Lectionary today invite us to explore the experience of moving from dark days of the desert to restoration of our lives in a transformed state.

Moving to restoration

The reading from the Book of Genesis describes the consequences of the Fall.

* [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, n.d.)

Psalm 90 praises God’s Eternity and Human Frailty.

* [Psalm 90] A communal lament that describes only in general terms the cause of the community’s distress. After confidently invoking God (Ps 90:1), the Psalm turns to a complaint contrasting God’s eternity with the brevity of human life (Ps 90:2–6) and sees in human suffering the punishment for sin (Ps 90:7–12). The Psalm concludes with a plea for God’s intervention (Ps 90:13–17). (Psalms, PSALM 90, n.d.)

In the Gospel of Mark, Jesus is feeding the Four Thousand.

* [8:1–10] The two accounts of the multiplication of loaves and fishes (Mk 8:1–10; 6:31–44) have eucharistic significance. Their similarity of structure and themes but dissimilarity of detail are considered by many to refer to a single event that, however, developed in two distinct traditions, one Jewish Christian and the other Gentile Christian, since Jesus in Mark’s presentation (Mk 7:24–37) has extended his saving mission to the Gentiles. (Mark, CHAPTER 8, n.d.)

Scott McClure can’t help but think that beyond the crowd’s obvious physical hunger, Jesus knew how starving they were for true food, the sort of which had been guarded by the cherubim and the fiery revolving sword since the Fall.

This story of the multiplication of the loaves and fishes that is all too common, and yet no less extraordinary because of it, answers the question Of what shall we eat? when we see it with its eucharistic significance (as we’re told in the note on this passage) and in light of salvation history. In so doing, we realize that the story points to the Eucharist and that the tree, itself, again takes center stage. In God’s mercy, he gives humanity another chance to make the right choice; to choose not the tree of the knowledge of good and evil as our forebears did, but to choose the tree of life – the tree on which Jesus was crucified. Whereas everything was lost to Adam and Eve upon eating from the forbidden tree, by eating the fruit of the new tree of life – the body and blood of Jesus crucified – everything is given.

This new tree of life, just like the trees at Creighton’s retreat center, makes the invisible visible and draws our gaze upward. It takes the invisible love of God and shows this love visibly in the body of Christ. The source of our faith at the summit of Calvary. The summit of our faith in the source of all creation. God, himself; our true food; our refuge. (McClure, 2023)

Don Schwager quotes “Breaking the bread of God's Word,” by Augustine of Hippo, 354-430 A.D.

"In expounding to you the Holy Scriptures, I, as it were, break bread for you. If you hunger to receive it, your heart will sing out with the fullness of praise (Psalm 138:1). If you are thus made rich in your banquet, be not meager in good works and deeds. What I am distributing to you is not my own. What you eat, I eat; what you live upon, I live upon. We have in heaven a common store-house - from it comes the Word of God." (excerpt from SERMONS ON NEW TESTAMENT LESSONS 45.1) (Schwager, n.d.)

The Word Among Us Meditation on Genesis 3:9-24 comments that today’s first reading is often identified as the very first promise of a redeemer. The Church Fathers called it the protoevangelium, or the “first gospel.” It describes “enmity” (Genesis 3:15) between the serpent, which Christian tradition associates with the devil, and the offspring of woman, understood as Jesus himself. Even more, it prefigures the final defeat of evil—the crushing of its head, as it were—which Jesus himself would accomplish through his death and resurrection.

We all have experienced being brought up short by our sins or realizing the unintended consequences of our actions. But let the Lord’s words to Adam and Eve give you hope. After the Fall, God immediately unveiled his loving response to their sin. And he has fulfilled his promise in Christ. Now he renews that same promise to you every day. There’s not a moment between your sin and God’s promise to redeem you.

“Almighty God, thank you for rescuing me from sin!” (Meditation on Genesis 3:9-24, n.d.)

Friar Jude Winkler comments on the rifts between God and people, Adam and Eve, and people and nature presented in the passage from Genesis. The etiology of snake behaviour and childbirth pain are not to be understood as science truth. Friar Jude shares comments on the baroque images of creatures like those on Syrian temples, the Immaculate Conception, and Jesus' miracle to satisfy the deep hunger in our hearts.

Fr. Richard Rohr, OFM, outlines a prayerful practice of interpreting Scripture the way Jesus did.

Offer a prayer for guidance from the Holy Spirit before interpreting an important text. This begins to decenter our egoic need to make the text say what we want or need it to say. Pray as long as it takes to get to this inner intellectual freedom and detachment.  

Once we have attained some honest degree of intellectual and emotional freedom, we must try to move to a position of detachment from our own will and its goals, needs, and desires.  

Then listen for a deeper voice that isn’t our own. We will know that it isn’t the ego because it will never shame or frighten us, but rather strengthen us, even when it is challenging us. If it is God’s voice, it will take away our illusions and our violence so completely and naturally that we can barely identify with such previous feelings! I call this God’s replacement therapy.  

If the interpretation leads our True Self to experience any or several of the fruits of the Spirit, as they are listed in Galatians 5:22–23—love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, and self-control—I think we can trust this interpretation is from the Spirit, from the deeper stream of wisdom.  

If any negative or punitive emotions—such as morose delight, feelings of superiority, self-satisfaction, arrogant dualistic certitude, desire for revenge, need for victory, or any spirit of dismissal or exclusion—arise from the interpretation, this is not the Jesus hermeneutic at work, but our own ego still steering the ship.  

Finally, remember the temptation of Jesus in the desert (see Matthew 4:1–11). Three temptations to the misuse of power are listed—economic, religious, and political. Even Jesus must face these subtle disguises before he begins any public ministry; this is a warning to all of us. (Rohr, 2023)  

We live with the consequences of our choices and the invitation of the Spirit to accept the care of Jesus to respond to our spiritual and emotional hunger.

References

Genesis, CHAPTER 3. (n.d.). USCCB. Retrieved February 11, 2023, from https://bible.usccb.org/bible/genesis/3?9 

Mark, CHAPTER 8. (n.d.). USCCB. Retrieved February 11, 2023, from https://bible.usccb.org/bible/mark/8?1 

McClure, S. (2023, February 11). Creighton U. Daily Reflection. Online Ministries. Retrieved February 11, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/021123.html 

Meditation on Genesis 3:9-24. (n.d.). The Word Among Us: Homepage. Retrieved February 11, 2023, from https://wau.org/meditations/2023/02/11/608423/ 

Psalms, PSALM 90. (n.d.). USCCB. Retrieved February 11, 2023, from https://bible.usccb.org/bible/psalms/90?2 

Rohr, R. (2023, February 11). Experience, Scripture, Tradition: Weekly Summary — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 11, 2023, from https://cac.org/daily-meditations/experience-scripture-tradition-weekly-summary-2023-02-11/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved February 11, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb11