Wisdom and Discernment

The texts from the Roman Catholic Lectionary today remind us of our spiritual heritage of Wisdom that is revealed by the Holy Spirit to help us maintain our journey on a path that recognizes and rejects the distractions from fullness of life.

Wisdom and Distraction

The reading from the First Letter of Kings describes the visit of the Queen of Sheba to Solomon.

* [10:1–13] The sub-unit on Solomon’s wisdom contrasts with 3:16–28. There Solomon’s gifts led him to listen to the humblest of his subjects; he accomplished justice and was revered by all his people. Here the emphasis is on his clever speech to a foreign monarch. She is duly impressed by the glory of his court, but it is she, not Solomon, who recalls the monarch’s duty of establishing justice (v. 9). The unit is interrupted briefly by a remark about Solomon’s maritime commerce (10:11–12).

* [10:1] Queen of Sheba: women rulers among the Arabs are recorded in eighth-century B.C. Assyrian inscriptions. Sheba was for centuries the leading principality in what is now Yemen. (1 Kings, CHAPTER 10, n.d.)

Psalm 37 is an exhortation to Patience and Trust.

* [Psalm 37] The Psalm responds to the problem of evil, which the Old Testament often expresses as a question: why do the wicked prosper and the good suffer? The Psalm answers that the situation is only temporary. God will reverse things, rewarding the good and punishing the wicked here on earth. The perspective is concrete and earthbound: people’s very actions place them among the ranks of the good or wicked. Each group or “way” has its own inherent dynamism—eventual frustration for the wicked, eventual reward for the just. The Psalm is an acrostic, i.e., each section begins with a successive letter of the Hebrew alphabet. Each section has its own imagery and logic. (Psalms, PSALM 37, n.d.)

In the Gospel of Mark, Jesus condemns the Tradition of the Elders concerning defilement.

* [7:17] Away from the crowd…the parable: in this context of privacy the term parable refers to something hidden, about to be revealed to the disciples; cf. Mk 4:10–11, 34. Jesus sets the Mosaic food laws in the context of the kingdom of God where they are abrogated, and he declares moral defilement the only cause of uncleanness.

* [7:19] (Thus he declared all foods clean): if this bold declaration goes back to Jesus, its force was not realized among Jewish Christians in the early church; cf. Acts 10:1–11:18. (Mark, CHAPTER 7, n.d.)

Rashmi Fernando, S.J. comments that St. Ignatius of Loyola, the founder of the Society of Jesus and the master of the Spiritual Exercises, puts it differently when he says “Man [woman] is created to praise, reverence, and serve God our Lord, and by this means to save his soul” (Sp.Ex. Principle and Foundation). Putting them together, any sensible mind would wonder, “How is it possible then that these evil thoughts come out of us?” If we do not do the good we want but the evil we do not want, Saint Paul says, it is not because of our will but because of sin that is at work in our flesh (Rom. 7).

I believe that the day’s First Reading (1Kgs 10:1-10) that exults Solomon’s wisdom as witnessed by the Queen of Sheba and the Psalm that reveals the intricate relationship between wisdom and the just becomes rather appealing. We need to ask God for wisdom to discern the difference between a) what goes in and comes out of our mouth, and b) sin which is at work in us and the just we are created and called to be. In that wisdom, let us be mindful and guard against what comes out of us and how just we are because, while they have the power either to break or uplift, demotivate or inspire, and make a negative influence or positive impact on the world, they reflect the beauty of our soul and testify to its creator. (Fernando, 2024)

Don Schwager quotes “The cycle of bitterness broken by forbearance,” by Tertullian, 160-225 A.D.

"Let us, then, his servants, follow our Lord and patiently submit to denunciations that we may be blessed! If, with slight forbearance, I hear some bitter or evil remark directed against me, I may return it, and then I shall inevitably become bitter myself. Either that, or I shall be tormented by unexpressed resentment. If I retaliate when cursed, how shall I be found to have followed the teaching of our Lord? For his saying has been handed down that one is defiled not by unclean dishes but by the words which proceed from his mouth ( Mark 7:15)."(excerpt from ON PATIENCE 8) 

[Tertullian (160-225 AD) was an early Christian writer and theologian from Carthage in the Roman province of Africa. He was a noted early Christian apologist who defended Christianity and the practice of Christians against the reproaches of the pagans. He promoted the principle of freedom of religion as an inalienable human right and demanded a fair trial for Christians before they were condemned to death.] (Schwager, n.d.)

The Word Among Us Meditation on Mark 7:14-23 comments that the good news is that sinful patterns of selfishness, pride, or envy can be broken by the power of God. This is why Jesus came into the world. He died, rose, and sent the Spirit into our hearts so that we could live new lives of freedom and joy! Every morning, we can allow him to search and forgive and heal our wounded hearts. We can repent of our sin and trust in his mercy. We can have confidence that by his Spirit, Jesus is healing what defiles us; he is making us new each and every day.

What hope we have! Our sin does not get the last word. Overcoming its effect in our lives does not rely solely upon our own strength. Today, let’s surrender ourselves to Jesus and invite him to breathe new life into our souls!

“Lord, I trust that you will make me clean and set me free!” (Meditation on Mark 7:14-23, n.d.)

Friar Jude Winkler notes that the gifts brought to Solomon by the Queen of Sheba to celebrate his Wisdom may indicate that she came from the area known today as Yemen. The wisdom of Solomon was demonstrated alongside actions to build temples for his pagan wives and perhaps human sacrifice. Friar Jude notes how Jesus focuses on how the need for a change of heart for the Pharisees is a part of the change we need about the way we deal with the world.

Brian McLaren and Gareth Higgins describe how Jesus invites us into the Seventh Story. McLaren thinks it would be dangerous if there was some version of the Seventh Story imposed upon everybody to achieve world peace. There is something about the Seventh Story that needs to be powerful without exercising power, and needs to be persuasive without backing people into a corner. Something about it has to involve freedom and discovery and choice.

What we need isn’t a storyline that wants to erase all the others. What we need is a story space that invites people, in whatever story they’re part of, to stop and wonder, “I don’t like where this story is going, and I don’t like how this is going to end. Is it possible there’s a better story to tell? Could we make a change and find a better ending?” That, to me, is what good news is about. For example, Jesus went around saying, “Repent.” I don’t think that necessarily means we should feel guilty and shameful about things we’ve done. I think it means rethink the story of your lives and open yourself to a different and better ending.

Jesus doesn’t give up on his story, but to the very end, he lives this Seventh Story. In the resurrection stories, he doesn’t come back saying, “Okay, enough of that love story. I’m going to come back a second time to get revenge on all those people.” The story of the resurrection is, “Let’s keep this story going.” He tells his followers to go into the whole world and keep this story going. Jesus lives and dies by a story of love, and the protagonist of the story is love. [2] (McLaren & Higgins, 2024)

We seek the guidance of the Spirit to choose the actions that flow from the Wisdom of our participation in the Good News of Christ.

References

Fernando, R. (2024, February 7). Creighton U. Daily Reflection. Online Ministries. Retrieved February 7, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/020724.html 

Mark, CHAPTER 7. (n.d.). USCCB. Retrieved February 7, 2024, from https://bible.usccb.org/bible/mark/7?14 

McLaren, B., & Higgins, G. (2024, February 7). The Seventh Story — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 7, 2024, from https://cac.org/daily-meditations/the-seventh-story/ 

Meditation on Mark 7:14-23. (n.d.). The Word Among Us: Homepage. Retrieved February 7, 2024, from https://wau.org/meditations/2024/02/07/890677/ 

1 Kings, CHAPTER 10. (n.d.). USCCB. Retrieved February 7, 2024, from https://bible.usccb.org/bible/1kings/10?1 

Psalms, PSALM 37. (n.d.). USCCB. Retrieved February 7, 2024, from https://bible.usccb.org/bible/psalms/37?5 

Schwager, D. (n.d.). Out of the Heart Come Evil Thoughts. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 7, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=feb7 

Messenger of Life

The texts from the Roman Catholic Lectionary today, the Feast of the Presentation of the Lord, resonate with the plan of God to offer fullness of life to humanity as “brothers and sisters”.

Presentation and New Life

The reading from the Prophet Malachi foresees the Coming Messenger.

* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler. (Malachi, CHAPTER 3 | USCCB, n.d.)

Psalm 24 praises entrance into the Temple.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24 | USCCB, n.d.)

The reading from the Book of Hebrews declares Jesus exaltation through abasement.

* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Ps 8:5–6 is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Pt 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Heb 2:6). The psalm contrasts God’s greatness with man’s relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Heb 2:8–9), though we do not see this yet. The reference to Jesus as leader (Heb 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Heb 4:9), the heavenly sanctuary, following Jesus, their “forerunner” (Heb 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Heb 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his “brothers.” The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Ps 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of “brothers.” The other two texts are from Is 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers “children”; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18). (Hebrews, CHAPTER 2 | USCCB, n.d.)

In the Gospel of Luke, Jesus Is Presented in the Temple.

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)

Larry Gillick, S.J. comments that Luke alone writes of this act of fidelity; Jesus is a human male of the Law and for the Lord.

So this day too is about the Light that gives light. “The people who walk in darkness have seen a great light.” Simeon and Anna and this liturgy are invitations to receive the Light, walk in Its comfort and to allow us to experience shadows as something behind and to let them be and not be darkened by their presence. Happy Feast, happy Candlemas Day, and happy Groundhog Day. They are all about day, light and life. (Gillick, 2024)

Don Schwager quotes “Christ who was rich became poor,” by Origen of Alexandria (185-254 AD).

"For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, 'a lamb a year old,' but the second, since 'she could not afford' (Leviticus 5:7) the first. For as it was written about her, Jesus' parents came 'to offer a sacrifice' for him,'according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."' But this also shows the truth of what was written, that Jesus Christ 'although he was rich, became a poor man' (2 Corinthians 8:9). Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, 'But you, O Bethlehem Ephratha, who are little to be among the clans of Judah' (Micah 5:2), and the rest. (excerpt from HOMILIES ON LEVITICUS 8.4.3) (Schwager, 2017)

The Word Among Us Meditation on Luke 2:22-40 invites us to look at today’s Gospel reading as an example. When Simeon, a complete stranger, came up to them, Mary and Joseph let him take their child in his arms. They heard him say that, if they made good on their promise, Jesus’ life would be filled with conflict and that a “sword” would pierce Mary’s heart (Luke 2:34-35). But they didn’t shrink back. Raising him according to the “wisdom” and “favor of God” (2:40), they continued to prepare him for his mission.

Today on this feast of the Presentation, imagine Mary and Joseph freely placing the child Jesus in your arms. Then marvel at their generosity—and the generosity of God!

“Thank you, Mary and Joseph, for sharing your son with me!” (Meditation on Luke 2:22-40, n.d.)

Friar Jude Winkler comments on purification in the text from Malachi and in the text from Luke where Mary and Joseph participate in the ritual of Redemption for Jesus. The Letter to the Hebrews expresses Jesus' role in expiation of our sins in our corrupted nature. Friar Jude reminds us of the conflict in the heart of Mary connected with Jesus, as Son of God, for someone who daily prayed the Shema Israel.

Brian McLaren introduces Gareth Higgins who explores how our tendency to isolate ourselves springs from a genuine need for the inner work of contemplation.

There is a universal need for finding a space inside and tending it through practices of contemplation that can enable us to become what we might call strong peace…. Some peace is as strong as a block of marble. We might become strong peace through contemplation even in the face of roaring traffic, of people on a city street, or the bombardment of headline news on our screens….

Instead of withdrawing from the world, whether as individuals or groups or nations, we are called to be fully immersed in the places we are. Learning to discern light and shadow, bringing what we have and asking for what we need. Our contemplative practices are always ways of being more alive in the world and more active for the common good.… When we exchange isolation for contemplation, we discover it’s not where you live or with whom you live, but how you live. Instead of a lonely, separatist, isolationist life, we can become the contemplative life of the party or the most hospitable hermit. [1] (McLaren & Higgins, 2024)

We may consider light and shadow today as the experience of the local groundhog is reported and we have the opportunity to reflect on the mission of Christ to pierce our hearts with the wisdom of Love that brings fullness to our lives.

References

Gillick, L. (2024, February 2). Creighton U. Daily Reflection. Online Ministries. Retrieved February 2, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/020224.html 

Hebrews, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2024, from https://bible.usccb.org/bible/hebrews/2? 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2024, from https://bible.usccb.org/bible/luke/2?22 

Malachi, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2024, from https://bible.usccb.org/bible/malachi/3?1 

McLaren, B. D., & Higgins, G. (2024, February 2). From Isolation to Contemplation. Center for Action and Contemplation. Retrieved February 2, 2024, from https://cac.org/daily-meditations/from-isolation-to-contemplation/ 

Meditation on Luke 2:22-40. (n.d.). The Word Among Us: Homepage. Retrieved February 2, 2024, from https://wau.org/meditations/2024/02/02/887429/ 

Psalms, PSALM 24 | USCCB. (n.d.). Daily Readings. Retrieved February 2, 2024, from https://bible.usccb.org/bible/psalms/24?7 

Schwager, D. (2017, November 9). The Favor of God Was upon Him. YouTube: Home. Retrieved February 2, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=feb2a