Merciful Judgement

The texts from the Roman Catholic Lectionary today invite contemplation of the coexistence of good and evil in the world and in our actions.

Good and evil in our society

In the reading from the Prophet Jeremiah the people plead for mercy.

 Do not break your covenant with us.1

In Psalm 79 the people realize their own sins have brought about catastrophe.

 * [Psalm 79] A communal lament complaining that the nations have defiled the Temple and murdered the holy people, leaving their corpses unburied (Ps 79:1–4). The occasion is probably the destruction of Jerusalem by the Babylonian army in 587 B.C. The people ask how long the withdrawal of divine favor will last (Ps 79:5), pray for action now (Ps 79:6–7), and admit that their own sins have brought about the catastrophe (Ps 79:8–9). They seek to persuade God to act for reasons of honor: the nations who do not call upon the Name are running amok (Ps 79:6); the divine honor is compromised (Ps 79:1, 10, 12); God’s own servants suffer (Ps 79:2–4, 11).2

In the Gospel of Matthew, Jesus explains the Parable of the Weeds.

 * [13:37–43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.3

Barbara Dilly comments that the lessons today speak to her of faithfulness and of patience, not despair, in times such as this. Our faith calls us to continually look to the Lord for the peace and healing we need. It will come.

 Lately I am finding that sometimes just a simple sharing of  “Let’s remember that we are God’s people and the sheep of his pasture,” is oftentimes very soothing to people who are given to despair.  If we can remember who and whose we are, we might not be so easily overwhelmed by the weeds in our lives.  We can trust that God will take care of the weeds.  That frees us to use our energies to help others.  It also gives us more time to give thanks to God.  This focus on gratitude helps us get our priorities straight.  We can  refocus our actions away from despair toward positive steps to bring peace and healing to those around us.  In faith, we can all do something.  After all, we are God’s people!4

Don Schwager quotes “Let us become friends of Jesus,” by Origen of Alexandria (185-254 AD).

 "Now, having discoursed sufficiently to the multitudes in parables, he sends them away and goes to his own house, where his disciples come to him. His disciples did not go with those he sent away. As many as are more genuine hearers of Jesus first follow him, then having inquired about his house, are permitted to see it. Having come, they saw and stayed with him for all that day, and perhaps some of them even longer. In my opinion, such things are implied in the Gospel according to John... And if then, unlike the multitudes whom he sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come to him when he goes into the house. And having come, let us inquire about the explanation of the parable, whether of the tares of the field, or of any other. (excerpt from the COMMENTARY ON MATTHEW 10.1-3)5

The Word Among Us Meditation on Matthew 13:36-43 emphasizes that God has sown many good seeds in our life. Thank him for them! Now ask the Spirit how we can tend to just one seed today.

 Perhaps God has planted forgiveness in your heart and helped you to repair a relationship. How can you help this seed grow? You might begin by praying for that person and finding ways to bear with the things they do that annoy you. Maybe you could try to resist the temptation to judge them. Most of all, you can pray for grace, for it is “God who causes the growth” (1 Corinthians 3:7).6

Friar Jude Winkler fleshes out the conditions around the penitential lamentation of Jeremiah. We may ask why evil continues to exist even as we consider our own lives. Friar Jude reminds us of the patience of God in our time before the final accounting.

StAnthonyCompanions · July 28, 2020

Fr. Richard Rohr, OFM, shares the work of John Dear, a devoted student of Mohandas Gandhi. John has dedicated his life to the promotion of nonviolence through his activism and writing.

 Gandhi’s nonviolence was a religious duty. It stood at the center of his spirituality, all his spiritual teachings, and his daily spiritual practice. Gandhi concluded that God is nonviolent, and that God’s reign is the reign of nonviolence. “Nonviolence assumes entire reliance upon God,” Gandhi taught. “When the practice of nonviolence becomes universal, God will reign on earth as God reigns in heaven.” After years of studying the various religions, Gandhi concluded too that nonviolence is at the heart of every religion. It is the common ground of all the world’s religions, the hidden ground of peace and love underlying every religion. . .7

As weeds and wheat grow together, we consider a path of nonviolence to fertilize the wheat in our field.

References

1	(n.d.). Jeremiah, chapter 14 - United States Conference of Catholic .... Retrieved July 28, 2020, from http://www.usccb.org/bible/jeremiah/14
2	(n.d.). Psalms, chapter 79 - United States Conference of Catholic .... Retrieved July 28, 2020, from http://www.usccb.org/bible/psalms/79
3	(n.d.). Matthew, chapter 13. Retrieved July 28, 2020, from http://www.usccb.org/bible/matthew/13
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 28, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations – Daily Scripture .... Retrieved July 28, 2020, from https://www.dailyscripture.net/daily-meditation/
6	(2020, July 28). Mass Readings and Catholic Daily Meditations for July 28, 2020. Retrieved July 28, 2020, from https://wau.org/meditations/2020/07/28/174300/
7	(n.d.). Nonviolence: A Spiritual Superpower — Center for Action and .... Retrieved July 28, 2020, from https://cac.org/nonviolence-a-spiritual-superpower-2020-07-28/

Exercising Gifts for Love

The texts from the Roman Catholic Lectionary today invite contemplation of the connection between our gifts, love, and forgiveness.

Beside still waters

In the reading from 1 Timothy, the community leader is urged to preach and teach with confidence.

* [4:11–16] Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.1

In Psalm 111 deeds reveal God’s very self, powerful, merciful, faithful.

* [Psalm 111] A Temple singer (Ps 111:1) tells how God is revealed in Israel’s history (Ps 111:2–10). The deeds reveal God’s very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.2

In the Gospel of Luke, Jesus instructs the Pharisee Simon through the actions of a sinful woman who is forgiven.

* [7:36–50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Lk 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf. the similar contrast in attitudes in Lk 18:9–14. The whole episode is a powerful lesson on the relation between forgiveness and love.3

Tom Shanahan, S.J. shares there is a modern story we may have heard that parallels this gospel account. It concerns the events in the life of John Newton (born 1725). He was a ship captain whose tasks involved transporting slaves from Africa to America.

The woman who loved so deeply after having been forgiven much and the wretch we’ve visited with today share a similar history. They recognized God’s mercy in their lives and responded with deep and abiding love. Can we wretches respond like them? Nobody wants to be called a wretch and, ironically, that’s the point. My sin and wretchedness are no match for God’s lavish love. Lord, help me to surrender to your grace be made real in the ups and downs of my life!4 

Don Schwager quotes “Jesus the Physician brings miraculous healing to the woman's sins,” by Ephrem the Syrian (306-373 AD).

"Healing the sick is a physician's glory. Our Lord did this to increase the disgrace of the Pharisee, who discredited the glory of our Physician. He worked signs in the streets, worked even greater signs once he entered the Pharisee’s house than those that he had worked outside. In the streets, he healed sick bodies, but inside, he healed sick souls. Outside, he had given life to the death of Lazarus. Inside, he gave life to the death of the sinful woman. He restored the living soul to a dead body that it had left, and he drove off the deadly sin from a sinful woman in whom it dwelt. That blind Pharisee, for whom wonders were not enough, discredited the common things he saw because of the wondrous things he failed to see." (excerpt from HOMILY ON OUR LORD 42.2)5 

The Word Among Us Meditation on Luke 7:36-50 identifies the irony. The one who was more keenly aware of her sins ended up happier and more richly blessed.

Jesus wants to lift our burdens. He wants to remove anything that keeps us from knowing his love. But he can do that only with our cooperation. He respects us too much to force his mercy on us. Only the ones who see their sin and confess their need for him can receive the freedom this woman knew.6 

Friar Jude Winkler discusses the youthfulness of Timothy. The parable has a least two related interpretations about the connection between forgiveness and love. Friar Jude notes the salvation that Luke associates with our encounter with Jesus.

Fr. Richard Rohr, OFM, notes that in addition to the Bhagavad Gita, Mahatma Gandhi considered the Sermon on the Mount (Matthew 5-7) some of the greatest writing on nonviolence.

Gandhi disciplined himself to read daily from the Sermon on the Mount, and live according to those teachings. Because of this commitment, he helped liberate both South Africa and India from systemic violence and showed the world the power of active nonviolence. In the process, Gandhi, a Hindu, became a Christ-like figure, “the greatest Christian of modern times,” according to Martin Luther King Jr.7

Our example as disciples of Jesus may open others to the invitation of the Spirit to live in love, forgiveness, and the ethics of the Sermon on the Mount.

References

1	(n.d.). 1 Timothy, chapter 4 - United States Conference of Catholic .... Retrieved September 19, 2019, from http://www.usccb.org/bible/1timothy/4
2	(n.d.). Psalms, chapter 111 - United States Conference of Catholic .... Retrieved September 19, 2019, from http://www.usccb.org/bible/psalms/111
3	(n.d.). Luke, chapter 7 - United States Conference of Catholic Bishops. Retrieved September 19, 2019, from http://www.usccb.org/bible/luke/7
4	(n.d.). Creighton U Daily Reflections - Creighton .... Retrieved September 19, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 19, 2019, from https://dailyscripture.servantsoftheword.org/
6	(2010, September 16). Meditation: Luke 7:36-50 - The Word Among Us. Retrieved September 19, 2019, from https://wau.org/meditations/2010/09/16/
	Draft title: Exercising Gifts for Love

Mysterious wisdom

The texts from the Roman Catholic Lectionary today present the mystery of the mission of Jesus that we may find does not always align with our expectations.

Messages from the Spirit

The reading from 1 Timothy shares a hymn with themes in the Mystery of Our Religion.

* [3:14–16] In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tm 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).1 

Psalm 111 offers praise for God’s wonderful works as deeds that reveal God’s very self, powerful, merciful, faithful.

* [Psalm 111] A Temple singer (Ps 111:1) tells how God is revealed in Israel’s history (Ps 111:2–10). The deeds reveal God’s very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.2 

In the Gospel from Luke, Jesus declares “wisdom is vindicated by all her children.”

* [7:31–35] See note on Mt 11:16–19. * [11:16–19] See Lk 7:31–35. The meaning of the parable (Mt 11:16–17) and its explanation (Mt 11:18–19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. Mt 11:19c (her works) forms an inclusion with Mt 11:2 (“the works of the Messiah”). The original form of the saying is better preserved in Lk 7:35 “…wisdom is vindicated by all her children.” There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke.3 

Diane Jorgensen asks Who, or what, am I looking for? Sometimes she would rather be entertained than engaged. She would rather observe than risk getting involved and maybe changed in the process.

Do we know what we are looking for in our faith? Do we want to be entertained, inspired, have our current needs filled or our beliefs confirmed?  Are we ready for the miracles of love, of healing, of wholeness that Jesus brings? Undeniably great is the mystery of devotion we hear in the first reading, a rather startling phrase in the context of being taught how to behave in the household of God.Today, I pray for the grace to take risks to be engaged, to let go of expectations and to seek the “aliveness” of the Risen Christ.4 

Don Schwager quotes “The song and dances of the prophets,” by Ambrose of Milan, 339-397 A.D.

"'Therefore, wisdom is justified by all her children.' He fittingly says 'by all,' because justice is preserved around all. In order that an acceptance of the faithful may happen, a rejection of the unbelieving must occur. Very many Greeks say this, “Wisdom is justified by all her works,” because the duty of justice is to preserve the measure around the merit of each. It aptly says, “We have piped to you, and you have not danced.” Moses sang a song when he stopped the flow in the Red Sea for the crossing of the Jews (Exodus 15:1-18), and the same waves encircled the horses of the Egyptians and, falling back, drowned their riders. Isaiah sang a song of his beloved’s vineyard (Isaiah 5:1-7), signifying that the people who before had been fruitful with abundant virtues would be desolate through shameful acts. The Hebrews sang a song when the soles of their feet grew moist at the touch of the bedewing flame, and while all burned within and without, the harmless fire caressed them alone and did not scorch (Daniel 3:19-25). Habakkuk also learned to assuage universal grief with a song and prophesied that the sweet passion of the Lord would happen for the faithful (Habakkuk 3:13). The prophets sang songs with spiritual measures, resounding with prophecies of universal salvation. The prophets wept, softening the hard hearts of the Jews with sorrowful lamentations" (Isaiah 46:12). (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 6.6-7)5 

The Word Among Us Meditation on 1 Timothy 3:14-16 notes that these few lines from an ancient hymn give us a glimpse into how the early Christians worshipped. The interesting part is how similar it is to how we worship two thousand years later.

Our liturgy at Mass contains many similar statements. Just think about the Creed, for example, or the Gloria. Many Christian songs contain proclamations about what Jesus did on the cross and how he rose again.
These similarities are not just a coincidence. They reveal the faithfulness of God over all these centuries. Despite historical and political changes, wars and persecution, and the rise and fall of countless nations, the basic core of our faith has remained the same. God’s light has continued to shine, and his praise continues to resound in the hearts of his people.6 

Friar Jude Winkler comments on the creedal hymn at the end of the passage by the author of 1 Timothy. We may not be satisfied when Jesus presentation does not meet our expectations. Friar Jude cautions that we may miss messages from the Holy Spirit that come in unexpected ways.

Fr. Richard Rohr, OFM, presents Eknath Easwaran who continues reflecting on how nonviolence flows from our state of being.

Gandhi gave us the basis for a technology of peace. He gave us tools for resolving conflicts of all kinds, which anyone can learn to use. But it is urgent to understand his message that nonviolence is a way of thinking, a way of life, not a tactic, but a way of putting love to work in resolving problems, healing relationships, and generally raising the quality of our lives… In other words, nonviolence is a skill, just like learning to read. Love is a skill. The transformation of anger is a skill. All these can be learned. We cannot say we aren’t capable of nonviolence; all we can say is we are not willing to do what is necessary to learn.7

Our expectations and bias may be obstacles to fully accepting the life offered by Jesus.

References

1	(n.d.). 1 Timothy, chapter 3 - United States Conference of Catholic .... Retrieved September 18, 2019, from http://www.usccb.org/bible/1timothy/3
2	(n.d.). Psalms, chapter 111 - United States Conference of Catholic .... Retrieved September 18, 2019, from http://www.usccb.org/bible/psalms/111
3	(n.d.). Luke, chapter 7 - United States Conference of Catholic .... Retrieved September 18, 2019, from http://www.usccb.org/bible/luke/7
4	(n.d.). Creighton U Daily Reflections - Creighton .... Retrieved September 18, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 18, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 24th Week in Ordinary Time - Mass Readings and Catholic .... Retrieved September 18, 2019, from https://wau.org/meditations/2019/09/18/
7	(2019, September 18). Cultivating Nonviolence — Center for Action and Contemplation. Retrieved September 18, 2019, from https://cac.org/cultivating-nonviolence-2019-09-18/

Good Order over Chaos

The texts from the Roman Catholic Lectionary today invite contemplation of the role of an ordered life as an example to others in our communities.

Community combats chaos

The reading from the First Letter to Timothy prescribes the qualifications of various ministers.

* [3:8–13] Deacons, besides possessing the virtue of moderation (1 Tm 3:8), are to be outstanding for their faith (1 Tm 3:9) and well respected within the community (1 Tm 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tm 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tm 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tm 3:13). See further the note on Phil 1:1.1 

Psalm 101 is a Sovereign’s Pledge of Integrity and Justice.

* [Psalm 101] The king, grateful at being God’s chosen (Ps 101:1), promises to be a ruler after God’s own heart (Ps 101:2–3), allowing into the royal service only the God-fearing (Ps 101:3–8).2 

In the Gospel of Luke, Jesus raises the widow’s son at Nain.

* [7:11–17] In the previous incident Jesus’ power was displayed for a Gentile whose servant was dying; in this episode it is displayed toward a widowed mother whose only son has already died. Jesus’ power over death prepares for his reply to John’s disciples in Lk 7:22: “the dead are raised.” This resuscitation in alluding to the prophet Elijah’s resurrection of the only son of a widow of Zarephath (1 Kgs 7:17–24) leads to the reaction of the crowd: “A great prophet has arisen in our midst” (Lk 7:16).3 

Eileen Wirth says that Catholics who abhor the scandals but are committed to staying in the Church are hungry to find a way to reform it from within.

 I also encourage everyone who wants to stay Catholic despite the current horrors to pray for the Church and for the many good bishops and priests who are among those hurt worst by the betrayals of their fellow clergy.
Today’s reading from Timothy speaks powerfully to our current situation by reminding  us that “deacons” and, yes, “women” are among those with responsibility for the Church – in other words, all of us. And pray for healing the Church. The world needs our credible witness for justice and care for the poor.4

Don Schwager quotes “The dead man who meets the Life and the Resurrection,” by Cyril of Alexandria (376-444 AD).

"The dead man was being buried, and many friends were conducting him to his tomb. Christ, the life and resurrection, meets him there. He is the Destroyer of death and of corruption. He is the One in whom we live and move and are (Acts 17:28). He is who has restored the nature of man to that which it originally was and has set free our death-fraught flesh from the bonds of death. He had mercy upon the woman, and that her tears might be stopped, he commanded saying, 'Weep not.' Immediately the cause of her weeping was done away." (excerpt from COMMENTARY ON LUKE, HOMILY 36)5

The Word Among Us meditation on Luke 7:11-17 comments that as He did for this widow, Jesus reaches out to touch us too. How will we respond?

He may wake you up in the middle of the night. Right then and there, in the dark, turn your heart to him. He may lead you to pray for a particular person or situation. Or he may simply remind you of how much he loves you. At Mass, perhaps a Scripture passage will suddenly bring clarity to a thorny issue in your family. Stop and thank him, asking for help in holding on to his word. In the middle of swirling fears about a health issue, Jesus may bring a burst of his peace into your heart and mind. Stop and receive it. Sit quietly with him, and let him calm you. He is reaching out to you, offering a message, an insight, a touch that will change you. Don’t miss out.6 

A post by Franciscan Media is a reflection on Saint Robert Bellarmine, Saint of the Day. The renewal in the Church sought by Vatican II was difficult for many Catholics. In the course of change, many felt a lack of firm guidance from those in authority.

They yearned for the stone columns of orthodoxy and an iron command with clearly defined lines of authority. Vatican II assures us in The Church in the Modern World, “There are many realities which do not change and which have their ultimate foundation in Christ, who is the same yesterday and today, yes, and forever” (#10, quoting Hebrews 13:8).
Robert Bellarmine devoted his life to the study of Scripture and Catholic doctrine. His writings help us understand that the real source of our faith is not merely a set of doctrines, but rather the person of Jesus still living in the Church today.7 

Friar Jude Winkler fleshes out some of the instructions for bishops and deacons. The leaders are to be people who show God’s grace. Friar Jude connects the emphasis of Luke on Jesus compassion to his vocation as a physician.

Fr. Richard Rohr, OFM, shares verses from the Gita are the key to Gandhi’s life. . . . They tell us not what to do with our lives but what to be. And they are universal. We see essentially the same portrait in all scriptures, reflected in the lives of spiritual aspirants everywhere.

They live in wisdom who see themselves in all and all in them, whose love for the Lord of love has consumed every selfish desire and sense craving tormenting the heart. Not agitated by grief or hankering after pleasure, they live free from lust and fear and anger. Fettered no more by selfish attachments, they are not elated by good fortune nor depressed by bad. Such are the seers. [3]8 

The orderly life that connects to Jesus is the fertile ground where the chaos of greed, lust, and pride is overcome.

References

1	(n.d.). 1 Timothy, chapter 3 - United States Conference of Catholic .... Retrieved September 17, 2019, from http://www.usccb.org/bible/1timothy/3
2	(n.d.). Psalms, chapter 101 - United States Conference of Catholic .... Retrieved September 17, 2019, from http://www.usccb.org/bible/psalms/101
3	(n.d.). Luke 7:22. Retrieved September 17, 2019, from http://www.usccb.org/bible/luke/7
4	(n.d.). Creighton U Daily Reflections - Creighton .... Retrieved September 17, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 17, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved September 17, 2019, from https://wau.org/meditations/2019/09/17/
7	(n.d.). Saint Robert Bellarmine - Franciscan Media. Retrieved September 17, 2019, from https://www.franciscanmedia.org/saint-robert-bellarmine/
8	(2019, September 17). Embodying Nonviolence — Center for Action and Contemplation. Retrieved September 17, 2019, from https://cac.org/embodying-nonviolence-2019-09-17/

Vindicating wisdom