By Divine Authority

 

The texts from the Roman Catholic Lectionary today challenge us to contemplate our action and response to authority in our lives.

Acting with authority

 

The reading from the Letter to the Hebrews concerns the theology of 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.”1 

Psalm 8 praises Divine Majesty and human dignity.

* [Psalm 8] While marvelling at the limitless grandeur of God (Ps 8:2–3), the psalmist is struck first by the smallness of human beings in creation (Ps 8:4–5), and then by the royal dignity and power that God has graciously bestowed upon them (Ps 8:6–9).2

 

In the Gospel of Mark, Jesus frees the man with an unclean spirit.

* [1:24–25] The Holy One of God: not a confession but an attempt to ward off Jesus’ power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.3 

Amy Hoover reflects that for someone/something to have authority in our lives, we have to give it to them.  Many times when we give others authority, when we trust them or elect them or look to them, they abuse the authority or trust.  They take advantage. Jesus did just the opposite.

We are invited into relationship with the Divine through Jesus.  I believe Jesus is showing us that the relationship is not one of giving all our authority to him, but the encouragement to maintain our own authority and power and work with him.  For example,  I hear myself praying, “just tell me what you want.” The response I hear now is “What do you want?  I will work with you.”  In my spiritual direction practice, I often hear people pondering/praying/asking what God wants of them, what is “God’s will” for them.  I hear an invitation from Jesus in today’s reading and many others in the gospels to ask instead, what is the heart’s desire/will.  Jesus is encouraging us to claim and live from our own interior authority.4

 

Don Schwager quotes “Knowing without loving,” by Saint Augustine of Hippo, 354-430 A.D.

"Those words show clearly that the demons had much knowledge, but entirely lacked love. They dreaded receiving their punishment from him. They did not love the righteousness that was in him. He made himself known to them to the extent he willed; and he willed to be made known to the extent that was fitting. But he was not made known to them as he is known to the holy angels, who enjoy participation in his eternity, in that he is the Word of God. To the demons he is known as he had to be made known, by striking terror into them, for his purpose was to free from their tyrannical power all who were predestined for his kingdom and glory, which is eternally true and truly eternal. Therefore, he did not make himself known to the demons as the life eternal, and the unchangeable light which illuminates his true worshipers, whose hearts are purified by faith in him so that they see that light. He was known to the demons through certain temporal effects of his power, the signs of his hidden presence, which could be more evident to their senses, even those of malignant spirits, than to the weak perception of human beings. (excerpt from CITY OF GOD 9.21)5 

The Word Among Us Meditation on Mark 1:21-28 comments that the more we get to know Jesus and the love he has for us, the more convinced we are that he offers us exactly what we need—every day.

Not only do we come to believe that he has the power to heal our hurts, but we also trust that he can give us the wisdom and grace we need to live a holy life. We become convinced that staying close to him and following his commandments is the best way to avoid even getting sick in the first place—at least spiritually. So how can we get into the habit of seeking Jesus? By seeking Jesus! If you take time to turn to him at different points in the day, you’ll eventually start to hear him prompting you and guiding you. You’ll feel prompted to stop and pray. To avoid a particular path of sin. To follow a path you’ve never tried before.6 

Friar Jude Winkler discusses how the author of Hebrews connects Jesus' superiority over the angels to Psalm 8. Jesus is both the victim and the One who offers the victim. Friar Jude reminds us to be aware of the everyday miracles that surround us.

 

Fr Richard Rohr, OFM, quotes Karen Armstrong from “A Short History of Myth” and comments that nearly two decades ago, Brian McLaren began urging Christians to embrace a more healing, compassionate story by which to live.

Around the margins, another narrative has been taking shape during these most recent moments of . . . history. In this narrative, humans envision learning to live in harmony with one another and with the boundary conditions (or laws) of nature. We imagine seeing all our fellow humans—and all living things—as part of one family of relations, sharing in the same unfolding story or song of creation. We imagine ourselves creating conditions in which peace and well-being are not only possible but normal, and in which inevitable conflicts can be resolved through justice, kindness, wisdom, and love. . . . As the amazing 13.8 billion-year story of the cosmos continues to unfold, in this little corner of the universe, we hope to tell a story of justice and joy, love and peace, for the benefit of future generations who will be born into the story that there is no [us and] them at all. [2] This is a cosmic and inclusive story that demands healing more than punishment.7 

Our relationship with Jesus through the Spirit brings us authority to act in love to heal and transform our society.

 

References

1	(n.d.). Hebrews, CHAPTER 2 | USCCB. Retrieved January 12, 2021, from https://bible.usccb.org/bible/hebrews/2
2	(n.d.). Psalms, PSALM 8 | USCCB. Retrieved January 12, 2021, from https://bible.usccb.org/bible/psalms/8
3	(n.d.). Mark, CHAPTER 1 | USCCB. Retrieved January 12, 2021, from https://bible.usccb.org/bible/mark/1
4	(n.d.). Daily Reflections - Online Ministries .... Retrieved January 12, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/011221.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 12, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jan12
6	(2021, January 11). 1st Week in Ordinary Time - The Word Among Us. Retrieved January 12, 2021, from https://wau.org/meditations/2021/01/12/180557/
7	(2021, January 12). A Hopeful Story — Center for Action and Contemplation. Retrieved January 12, 2021, from https://cac.org/a-hopeful-story-2021-01-12/

 

Appropriate time for "Ora Et Labora"

The texts from the Roman Catholic Lectionary today invite us to explore the connection between work and contemplation in our journey to living fully in our relationships with people and God.

Hospitality and being present

In the Letter to the Galatians, Paul describes the events leading to his first journey to Jerusalem.

* [1:18–24] Paul’s first journey to Jerusalem as a Christian, according to Galatians (cf. Acts 9:23–31 and the note on Acts 12:25). He is quite explicit about contacts there, testifying under oath (Gal 1:20). On returning to Syria (perhaps specifically Damascus, cf. Gal 1:17) and Cilicia (including his home town Tarsus, cf. Acts 9:30; 22:3), Paul most likely engaged in missionary work. He underscores the fact that Christians in Judea knew of him only by reputation.

Jesus visits the home of Martha and Mary, in the Gospel from Luke and He responds to Martha’s anxiety about serving her guests.

* [10:38–42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.

Mary Lee Brock finds herself being annoyed by Jesus “mansplaining” to Martha about how she should calm down.

He could have delivered the message in a more caring way by acknowledging the necessary hard work she was doing to run the household and be a good hostess.
The first verse of the psalm speaks to the importance of really seeing someone and acknowledging their gifts: O LORD, you have probed me and you know me; you know when I sit and when I stand; you understand my thoughts from afar. My journeys and my rest you scrutinize, with all my ways you are familiar.
While it is true that Martha might have been a bit too wrapped up in some of the household duties, I wonder how her heart may have softened if she had a sense that Jesus understood what she was trying to accomplish.   And I wonder how she may have reacted if he had gently coaxed her into shifting her priorities.
Today’s gospel challenges me to look at my own priorities.  When do I get too caught up in the details of life forgetting to focus my thoughts and my actions on what is truly important, the word of God?

Alyce McKenzie quotes Paul Borgman, a professor of English and specialist in biblical narrative, that this text isn’t about siding with Martha or Mary; it’s about living into the kingdom of God that is already but not yet through the integration of prayer/study and service.

Says Borgman, “The audience is able to understand, through the back-to-back portrayals of the lawyer and Martha, how anxious distraction can surface in human lives and how such fear can be overcome on the journey toward salvation” (Borgman, 104).

Don Schwager quotes “The Body of Christ needs hearers and doers of the Word,” by Ambrose of Milan, 339-397 A.D.

"'Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: 'Mary has chosen the good portion, which shall not be taken away from her.' So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside (Luke 8:5,12). Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word... Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost." (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 7.83-86)

The Word Among Us Meditation on Galatians 1:13-24 shares that God wants to build a relationship with us too. He wants to reveal his Son to us in a way that is unique.

You probably can’t dedicate three years to be alone with God. But you can step aside from your ordinary activities each day to spend time alone with him. You can get into the habit of talking to Jesus about the things that interest you or matter to you. You can ask him how he thinks, how he sees you, or what he wants to do in your life. As you do, pay attention to what stirs in your heart and mind. Pay attention to the thoughts that stir in your memory, imagination, or emotions. Write down what you think God may be saying to you so that you can go back and reflect on it later.

Friar Jude Winkler, OFM Conv, explains the motivation of Jewish Christian missionaries who accused Paul of hating the Jewish ways. A guest for Thanksgiving at Martha’s house is very likely to have a meal. Friar Jude reminds that hospitality calls us to be present to a guest. Sometimes our work and doing cause us to ignore people rather than being present for them.

Fr. Richard Rohr, OFM, quotes Martin Buber and Karen Armstrong in showing that we know God by loving God, by trusting God, by placing our hope in God. It is a non possessive, non objectified way of knowing.

Religion is complex; in every age, there are numerous strands of piety. No single tendency ever prevails in its entirety. People practice their faith in myriad contrasting and contradictory ways. But a deliberate and principled reticence about God [talk] and/or the sacred was a constant theme [at the more mature levels] not only in Christianity but in the other major faith traditions until the rise of modernity in the West. People believed that God exceeded our thoughts and concepts and could be known only by dedicated practice. We have lost sight of this important insight, and this, I believe, is one of the reasons why so many Western people find the concept of God so troublesome today. . .

The modern approach to relationships with God and people often lacks our full attention to the observation of the psalmist that we are fearfully and wonderfully made.

References

(n.d.). Galatians chapter 1 - United States Conference of Catholic Bishops. Retrieved October 9, 2018, from http://www.usccb.org/bible/galatians/1
(n.d.). Luke chapter 10 - United States Conference of Catholic Bishops. Retrieved October 9, 2018, from http://www.usccb.org/bible/readings/bible/luke/10:38
(n.d.). Creighton U Daily Reflections .... Retrieved October 9, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(2010, July 12). Clearing Away the Psychic Clutter Martha and Mary in Luke 103842 .... Retrieved October 9, 2018, from http://www.patheos.com/blogs/faithforward/2010/07/clearing-away-the-psychic-clutter-martha-and-mary-luke-1038-42/
(n.d.). Daily Scripture Readings and Meditations. Retrieved October 9, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). 27th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved October 9, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved October 9, 2018, from https://cac.org/category/daily-meditations/

Acting like brothers and sisters

The texts from the Roman Catholic Lectionary today warn us about arrogant and impetuous behaviour that will put us in conflict with those in the family of Jesus.

Brothers and cousins

The Book of Proverbs offers many principles for living in a moral way.

* [21:4] Heart and eyes depict, respectively, the inner and the outer person. “Haughty eyes” peering out from a “proud heart” show a thoroughly arrogant person. How can such a person flourish! Their lamp, which signifies life, will go out.
* [21:5] The antitheses are diligent and impetuous. The metaphor characterizing each type is taken from the world of commerce. Planning is important; bustle leads to waste.

In the Gospel of Luke, Jesus uses the opportunity of an interruption to express the type of life to which members of His family aspire.

* [8:21] The family of Jesus is not constituted by physical relationship with him but by obedience to the word of God. In this, Luke agrees with the Marcan parallel (Mk 3:31–35), although by omitting Mk 3:33 and especially Mk 3:20–21 Luke has softened the Marcan picture of Jesus’ natural family. Probably he did this because Mary has already been presented in Lk 1:38 as the obedient handmaid of the Lord who fulfills the requirement for belonging to the eschatological family of Jesus; cf. also Lk 11:27–28.

Jude Siciliano, OP compares the approach of Mark and Luke.

Luke follows the basic structure of Mark’s gospel, but with his own additions and modifications. Unlike Mark, he has an extended infancy narrative of the births of both John the Baptist and Jesus (1:5 – 2:52). Mark portrays Jesus as "rough and ready." Luke softens the picture making Jesus especially attractive to the fragile, elderly, infirmed, sinners and women. In his inaugural preaching (4:17-19) he announces "liberty to captives" – which the gospel reveals to be not only a freeing of people imprisoned by sin, but also those under society’s restrictions, religion’s exclusion, physical and mental afflictions and the power of death itself.

Kyle Lierk quotes a practitioner of Ignatian spirituality who says with a wry smile, “We choose to listen to that which we value.” He presents a prayer of Thomas Merton about wondering if we are indeed listening to God’s voice or that of some impostor.

Today’s readings are all about listening to God’s word - God’s voice - and acting upon it.  We are invited to consider what value we place on the voice of God amidst all the other voices that clamor for our attention in life.  We listen to what we value, and Jesus is calling upon us to listen to God’s voice above all else.

Don Schwager quotes Cyril of Alexandria (376-444 AD) on those who listen and obey God's word and become true children of God.

"The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ's holy mother and his brothers. He answered in these words, 'My mother and my brothers are they who hear the word of God and do it.' Now do not let anyone imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, 'Honor your father and your mother, that it may be well with you' (Deuteronomy 5:16). How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, 'Love your enemies' (Matthew 5:44)

The Word Among Us Meditation on Psalm 119:1, 27, 30, 34-35, 44 notes that today’s first reading teaches us how to live in ways that please the Lord. Then, our Responsorial Psalm gives us a beautiful response to these teachings.

“Guide me, Lord, in the way of your commands.”

Friar Jude Winkler, OFM Conv, comments that the passage from Proverbs is not specifically religious but teaches morality and how to live a good life in the world. He connects to Micah’s advice to walk humbly. Friar Jude warns that arrogance has consequences. He notes that Luke is not as harsh Mark and Matthew on Mary who incarnated the Word who shows up at Pentecost as the perfect disciple.

Fr. Richard Rohr, OFM, quotes Karen Armstrong who continues exploring the origins of Islam. Fr Richard concludes that mature Islam beautifully parallels the Franciscan and Christian contemplative emphasis on orthopraxy (right practice) and the importance of nondual consciousness.

Like any religious tradition, Islam would change and evolve. Muslims acquired a large empire, stretching from the Pyrenees to the Himalayas, but true to Qur’anic principles, nobody was forced to become Muslim. Indeed, for the first hundred years after the Prophet’s death, conversion to Islam was actually discouraged, because Islam was a din [way of life] for the Arabs, the descendants of Abraham’s elder son, Ishmael, just as Judaism was for the sons of Isaac, and Christianity for the followers of the gospel.

Our practice of acting like brothers and sisters of Jesus is opening our hearts, minds, and bodies to union. It takes lifelong practice.

References


(n.d.). Proverbs chapter 21 - United States Conference of Catholic Bishops. Retrieved September 25, 2018, from http://www.usccb.org/bible/proverbs/21
(n.d.). Luke 8:19-21. Retrieved September 25, 2018, from http://www.usccb.org/bible/luke/luke8.htm
(n.d.). Preaching Luke - Preacher Exchange. Retrieved September 25, 2018, from http://www.preacherexchange.com/pe_preachingluke.htm
(n.d.). Daily Scripture Readings and Meditations. Retrieved September 25, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). 25th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved September 25, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved September 25, 2018, from https://cac.org/category/daily-meditations/

Wisdom for enlightened action

The texts from the Roman Catholic Lectionary urge us to model our behaviour on that of God.

A corner that shows harmony

The Book of Proverbs urges us to find blessing in bringing justice to our neighbour.

* [3:21–35] As in other instructions, the father in vv. 21–26 urges the son to seek wisdom, which in this case means practicing the virtues of “deliberation and planning,” a specification of wisdom. Practicing these virtues brings protection from violence (vv. 22–26) and friendship with God (vv. 32–35). The language is like Ps 91.

The Gospel of Luke uses the image of a lamp on a lampstand as our guide to making the image of God visible to all.

* [8:16–18] These sayings continue the theme of responding to the word of God. Those who hear the word must become a light to others (Lk 8:16); even the mysteries of the kingdom that have been made known to the disciples (Lk 8:9–10) must come to light (Lk 8:17); a generous and persevering response to the word of God leads to a still more perfect response to the word.

Joe Zaborowski notes that Jesus exhorts us to bring both his words and teaching into the light for others to see and respond to.

The ability for  hear the word of God clearly should be easy , but at times it is not. The answer for me is in prayer, meditation, quiet listening  and spiritual direction. Only by applying all these tools am I able to “take care of how I hear.

Don Schwager quotes “The Word of God is like a lamp to guide us”, by Origen of Alexandria (185-254 AD).

"Scripture does not say this about a tangible lamp but about a comprehensible one. One does not 'light' the lamp and conceal it 'with a vessel' or put it 'under a bed, but on the lamp stand' within himself. The vessels of the house are the powers of the soul. The bed is the body. 'Those who go in' are those who hear the teacher... He calls the holy church a 'lamp stand.' By its proclamation, the Word of God gives light to all who are in this world and illuminates those in the house with the rays of the truth, filling the minds of all with divine knowledge. (excerpt from FRAGMENTS ON LUKE 120, 122)

The Word Among Us Meditation on Luke 8:16-18 comments that it is common to read this passage and see ourselves as the lamp set on a lamp stand, shining for all to see. But what if we thought about Jesus himself being the brightly shining light?

So what does the light of Christ help us to see? For one thing, it reveals more than an abstract set of facts about God. It shows us God himself: his mercy, his love, and his faithfulness. And when God reveals himself, he always touches our hearts even as he illuminates our minds. We see him a little more clearly, and our hearts are moved to follow him a little more closely.

Fr. Jude Winkler, OFM Conv, comments on the simplistic formulation of Proverbs that declares the good will be treated with kindness. The rich get richer and the poor get poorer refers to faith in the Gospel from Luke. Friar Jude notes that our motivation makes the difference between being visible to others or being secret as in the Sermon on the Mount.

Fr. Richard Rohr, OFM, observes that mature religions and individuals have great tolerance and even appreciation for differences. When we are secure and confident in our oneness—knowing that all are created in God’s image and are equally beloved—differences of faith, culture, language, skin color, sexuality, or other trait no longer threaten us. Rather, we seek to understand and honor others and to live in harmony with them. Karen Armstrong explains how this is a core teaching within Islam.

There was no question of a literal, simplistic reading of scripture. Every single image, statement, and verse in the Qur’an is called an ayah (“sign,” “symbol,” “parable”), because we can speak of God only analogically. The great ayat of the creation and the last judgment are not introduced to enforce “belief,” but they are a summons to action. Muslims must translate these doctrines into practical behavior. The ayah of the last day, when people will find that their wealth cannot save them, should make Muslims examine their conduct here and now: Are they behaving kindly and fairly to the needy? They must imitate the generosity of Allah, who created the wonders of this world so munificently and sustains it so benevolently. At first, the religion was known as tazakka (“refinement”). By looking after the poor compassionately, freeing their slaves, and performing small acts of kindness on a daily, hourly basis, Muslims would acquire a responsible, caring spirit, purging themselves of pride and selfishness. By modeling their behavior on that of the Creator, they would achieve spiritual refinement

A NYT article on an exhibition about the Convivencia in Spain [711–1492] adds some background and evidence of this period of Jewish, Muslim, and Christian harmony. Ancient wisdom about living well, modelling the nature of God, is a foundation for harmony and tolerance that we need to share with the world.

References


(n.d.). Proverbs chapter 3 - United States Conference of Catholic Bishops. Retrieved September 24, 2018, from http://www.usccb.org/bible/proverbs/3
(n.d.). Luke chapter 8 - United States Conference of Catholic Bishops. Retrieved September 24, 2018, from http://www.usccb.org/bible/luke/8:10
(n.d.). Creighton U Daily Reflections .... Retrieved September 24, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Daily Scripture Readings and Meditations. Retrieved September 24, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). 25th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved September 24, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved September 24, 2018, from https://cac.org/category/daily-meditations/

Patient and wise servant and dissonance

The texts from the Roman Catholic Lectionary today lead us from a gentle concession of wisdom in the concept that “no good deed goes unpunished” to a challenge to serve those who are considered outside and are not able to repay our efforts.

Learning from the child

The author of Wisdom draws on Isaiah and other texts to share the treatment of the good people by the unjust.

* [2:12–5:23] From 2:12 to 5:23 the author draws heavily on Is 52–62, setting forth his teaching in a series of characters or types taken from Isaiah and embellished with additional details from other texts. The description of the “righteous one” in 2:12–20 seems to undergird the New Testament passion narrative.

True wisdom and causes of division are explained in the Letter of James.

* [3:13–18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (Jas 3:17–18; cf. Gal 5:22–23), in contrast to the qualities of earthbound wisdom (Jas 3:14–16; cf. 2 Cor 12:20).
* [4:1–3] Passions: the Greek word here (literally, “pleasures”) does not indicate that pleasure is evil. Rather, as the text points out (Jas 4:2–3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (Jas 4:3).

The Gospel from Mark shows that the disciples fail to understand the prediction of the Passion and how serving the anawim is the role of the greatest in the Kingdom.

* [9:33–37] Mark probably intends this incident and the sayings that follow as commentary on the disciples’ lack of understanding (Mk 9:32). Their role in Jesus’ work is one of service, especially to the poor and lowly. Children were the symbol Jesus used for the anawim, the poor in spirit, the lowly in the Christian community.

Wes McAdams is concerned about our judging attitude that is contrary to the wisdom of peace that James extolls.

If a person is in Christ (Galatians 3:26-28), he is my brother. We may disagree on some things. We may have to privately reason through some issues. But unless he does something for which Scripture says I must withdraw from him (Matthew 18:15-20; 1 Corinthians 5; Titus 3:10), I will not condemn him or write him off. I will continue to bear with him in love and hope he will do the same for me. God is long-suffering and gracious with us, we must be that way with one another.

The Archdiocese of Miami offers Catholic Conversations on the Scriptures for the Ministry of Christian Formation that include some reflection questions on today’s passage from the Gospel from Mark.

1. Do I tend to look for status and control over others in my family, parish community,workplace, etc.?2. Do I look at Jesus as a source of material prosperity, good health and long life? How do Ilook at suffering for the sake of the gospel? Explain.

Diane Jorgensen shares that self-care and service to others are not in opposition to each other but rather service is the good fruit of healthy self-care.

What he tells them next must have been quite a shock. “If anyone wishes to be first, he shall be the last of all and the servant of all.” Taking a child, he placed it in their midst, and putting his arms around it, he said to them, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.” If this had been the 21st century, we might interpret this action as welcoming innocence and trust, vulnerability and dependence. But in this time and place, children had no status, they were not even considered to be a person. And what was the child doing in the room with the teacher and his disciples? The child’s place was with the mother and other siblings. How does this change your understanding of Jesus’ words?

Don Schwager quotes “Downward roots enable upward growth”, by Augustine of Hippo, 354-430 A.D.

"Observe a tree, how it first tends downwards, that it may then shoot forth upwards. It fastens its root low in the ground, that it may send forth its top towards heaven. Is it not from humility that it endeavors to rise? But without humility it will not attain to higher things (Proverbs 18:12). You are wanting to grow up into the air without a root. Such is not growth, but a collapse." (excerpt from THE GOSPEL OF JOHN, SERMON 38.2)

The Word Among Us Meditation on Mark 9:30-37 comments that Jesus was at the center of attention—healing people, contending with opponents, calming storms, and multiplying bread. He always took the lead. He always spoke with authority. He was the one shaping the story. But at the cross, where it matters the most? Jesus remained quiet, humble, and vulnerable.

The truth is, this is what Jesus intended all along. He came as God’s gift to us. A gift doesn’t tell the recipient how to use it. He left it up to us to decide how we were going to receive him. We didn’t have to reject him as many of his people did. We didn’t have to deny him as Peter did. We didn’t have to kill him as the Romans did. We could have embraced him and accepted his message of salvation. But we didn’t.

Friar Jude Winkler observes in the text from Wisdom that good will nevertheless suffer for defending the truth. The godless want to make the believer suffer to determine if will God intervene. Friar Jude concludes we serve the anawim who cannot pay us back and strangers. These are those the Son is willing to die for. We die to ourselves in service doing it for the Love of Christ.

Strangers in Islam?

Often one of the “strangers” to Christians are Muslims. Fr. Richard Rohr, OFM, shares some background, drawing from Karen Armstrong’s work on Islam. He hopes this brief introduction will help you recognize God’s image and likeness in your Muslim brothers and sisters and learn more about their faith.

The Qur’an has no interest in “belief.” . . . Theological speculation that results in the formulation of abstruse doctrines is dismissed as zannah, self-indulgent guesswork about matters that nobody can prove one way or the other but that makes people quarrelsome and stupidly sectarian. Like any religion or philosophia, Islam [is] a way of life (din). The fundamental message of the Qur’an [is] . . . an ethical summons to practically expressed compassion: it is wrong to build a private fortune and good to share your wealth fairly and create a just society where poor and vulnerable people are treated with respect. [2]

In the Gospel from Mark, Jesus draws a child into His conversation with the disciples to refocus our attention on those outside our daily experience who need and cannot repay. Wisdom is a Greek text, outside the canon of Jews and Protestants. Islam is often placed outside our idea of faith observed by people who also are in the image of God. Patience for enlightenment by the Spirit of God is our strategy to resolve these apparent dissonances.

References


(n.d.). Wisdom chapter 2 - United States Conference of Catholic Bishops. Retrieved September 23, 2018, from http://www.usccb.org/bible/wisdom/2
(n.d.). James chapter 3 - United States Conference of Catholic Bishops. Retrieved September 23, 2018, from http://www.usccb.org/bible/james/3
(n.d.). James chapter 4 - United States Conference of Catholic Bishops. Retrieved September 23, 2018, from http://www.usccb.org/bible/james/4
(n.d.). Mark chapter 9 - United States Conference of Catholic Bishops. Retrieved September 23, 2018, from http://www.usccb.org/bible/mark/9
(2016, June 29). The Sin of Division | Radically Christian. Retrieved September 23, 2018, from http://radicallychristian.com/the-sin-of-division
(2009, September 20). Ministry of Christian Formation Gospel reading A reading from t. Retrieved September 23, 2018, from http://www.miamiarch.org/atimo_s/news/CCS_E_090920.pdf
(n.d.). Creighton U Daily Reflections .... Retrieved September 23, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Daily Scripture Readings and Meditations. Retrieved September 23, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). Common of the Blessed Virgin Mary - Mass Readings and Catholic .... Retrieved September 23, 2018, from https://wau.org/meditations/
(2015, September 17). What does the phrase 'no good deed goes unpunished' mean? - Quora. Retrieved September 23, 2018, from https://www.quora.com/What-does-the-phrase-no-good-deed-goes-unpunished-mean
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved September 23, 2018, from https://cac.org/category/daily-meditations/