Signs of a permanent presence

The texts from the Roman Catholic Lectionary today invite contemplation of what in life is permanent and can be relied upon as a guide for our journey.

Journey continues

The apocalyptic reading from Daniel 7 presents visions of the four Beasts and ultimate judgement before the Ancient One.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels).1 

The prayer of Azariah is the response from Daniel 3.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures.2 

Jesus teaches the Lesson of the Fig Tree in the Gospel of Luke.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia.3 

Scott McClure reflects on what it means to be Christian – to act in a Christian way as love, kindness, community, patience, and similar words come to mind… as characteristics of this way… Beyond “Because these are good ways to act” what is the reason for our striving to act in this way, as Christians?

 Our answer lies in today’s psalm: Give glory and eternal praise to him! (Daniel 3). How timely a message as we enter the season of Advent! We are called to glorify and praise God; to worship God. This requires a consciousness of the transcendent, an eternal realm that ensures, as Jesus, himself, says: my words will not pass away (Lk 21:33). Those present at the nativity had such an awareness.4

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.

  "'This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place.    "'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers).5 

The Word Among Us Meditation on Daniel 7:2-14 comments that Biblical scholars say Daniel’s vision is a creative interpretation of Israel’s past and present, ending with the promise that God’s justice will prevail. But that doesn’t keep us from wanting to look for predictions of the future in the cryptic symbolism Daniel uses.

 As Pope Francis proclaimed at the inaugural Mass for his first World Youth Day, “The ‘dragon,’ evil, is present in our history, but it does not have the upper hand. The One with the upper hand is God, and God is our hope!”
Even Daniel’s bizarre-sounding tale ends with the everlasting dominion of the Ancient One. That’s what we have to hold on to in times of turmoil, confusion, and fear. Take heart; hold on. Christ is in you, and he is victorious!6

Friar Jude Winkler traces the series of pagan empires represented by beasts in Daniel 7 to Seleucid king Antiochus Epiphanes in the 2nd century BCE. Jesus self reference to Son of Man is also connected to being the Suffering Servant of Second Isaiah. Friar Jude reminds of the sign that grey or white hair is of our own end time.

Fr. Richard Rohr, OFM, notes that most of Jesus’ teaching is what we call nondual, for example: “Let the weeds and the wheat grow together” (Matthew 13:30); “My Father’s sun shines on the good and the bad” (Matthew 5:45). But there are some areas where he’s absolutely dualistic, either/or—usually anything having to with the poor or with money! I believe Jesus is dualistic on these topics because he knows what most of us are otherwise going to do, that most of us will serve mammon. We’re wired to focus on short-term, practical gains. And, of course, money often does solve our short-term problems.

 But I hear Jesus saying that a long-term solution is to seek relationship over money. I saw this at work most clearly when I was able to preach in many “poor” countries that don’t have the same kinds of infrastructure and safety nets that so-called “developed” countries do… In her book, The Soul of Money, Lynne Twist points out that modern science is discovering a similar truth in nature. She writes:
The idea that scarcity and competition are just the way it is is no longer even viable science. Respected evolutionary biologist Elisabet Sahtouris notes that Nature fosters collaboration and reciprocity. Competition in Nature exists, she says, but it has limits, and the true law of survival is ultimately cooperation. . . .7

As we approach the end of this liturgical year, we contemplate signs that remind us of our mortality and the permanent relationship we share with Christ.

References

1	(n.d.). Daniel, chapter 7 - United States Conference of Catholic .... Retrieved November 29, 2019, from http://www.usccb.org/bible/daniel/7
2	(n.d.). Daniel, chapter 3. Retrieved November 29, 2019, from http://www.usccb.org/bible/daniel/3
3	(n.d.). Luke 21. Retrieved November 29, 2019, from http://www.usccb.org/bible/luke/luke21.htm
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved November 29, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved November 29, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 34th Week in Ordinary Time - Mass Readings and Catholic .... Retrieved November 29, 2019, from https://wau.org/meditations/2019/11/29/
7	(2019, November 29). Finding Security in Relationships — Center for Action and .... Retrieved November 29, 2019, from https://cac.org/finding-security-in-relationships-2019-11-29/

Redemption drawing near

The texts from the Roman Catholic Lectionary today invite us to contemplate the connection between times when we have known redemption and the attitude of gratitude that many of our American cousins will ponder today.

Attitude of gratitude

In the passage from the Book of Daniel, he is saved from the Lions.

* [6:8–11] The Jews of the second century B.C. could relate the king’s attempt to force upon them, under pain of death, the worship of a foreign deity to the decrees of Antiochus IV; cf. 1 Mc 1:41–50.1

Part of the Prayer of Azariah is our response today from the Book of Daniel.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures.2 

In the Gospel of Luke Jesus foretells the Destruction of Jerusalem and the coming of the Son of Man.

* [21:24] The times of the Gentiles: a period of indeterminate length separating the destruction of Jerusalem from the cosmic signs accompanying the coming of the Son of Man.3 

Andy Alexander, S.J. comments that we who have found ourselves in a lion's den of some sort, at one time or another, can cheer along with the King about our God's fidelity to us.

We might have sought miracles and were disappointed, but our God delivers us from so much - from fear, from anxiety, from a lack of courage, from a feeling of being alone. When we experience a peace that only our God can give, we can truly feel freed from a lion's den...
Jesus is preaching in the temple and warning of the temple's destruction... It is as though the temple falls apart under the Roman invasion, as much from the lack of faith of the people as from the force of the invading Roman army. But, Jesus seems to address his followers with words of hope and encouragement:..“stand erect and raise your headsbecause your redemption is at hand.” (Luke 21:28)4 

Don Schwager quotes “The signs have been accomplished,” by Augustine of Hippo, 354-430 A.D.

 "The signs given in the Gospel and in prophecy and fulfilled in us show the coming of the Lord... We know that the coming is near by the fact that we see the fulfillment of certain signs of that coming that have been accomplished... The signs that Christ told them to look for are listed in the Gospel of Saint Luke: 'Jerusalem will be trampled down by the Gentiles until the times of the nations are fulfilled.' This has happened and no one doubts that it has happened... It is plain that there is no country or place in our time that is not harassed or humbled according to the words 'for fear and expectation of what will come on the whole world.' All the signs that the gospel describes in the earlier verses have mostly been accomplished." (excerpt from Letter 198)5

The Word Among Us Meditation on Daniel 6:12-28 notes that over time, Daniel’s faithful witness gained the attention and respect of Darius. It didn’t happen all at once; it was the result of Daniel’s everyday faithfulness.

This is how evangelization usually starts. It mostly takes place in the course of everyday life and arises out of our day-to-day interactions. It’s hard for people to gloss over the witness of a life of faith. They will see the unique way you treat people—with respect and compassion. They will notice how your faith shapes the way you spend your time, the decisions you make, and even the clothes you wear. It all adds up and points people to the God you worship and his love and grace.6 

Friar Jude Winkler connects the text from Daniel with mockery of “Antiochus IV Epiphanes” in the second century BCE. In Daniel and Luke clouds are a kind of deus en machina occurring with other end times signs. Friar Jude reminds that soon, in Advent, “Maranatha!” will be a key watchword and prayer to say Come Lord Jesus.

Fr. Richard Rohr, OFM, shares that as long as we operate inside any scarcity model, there will never be enough God or grace to go around. Jesus came to undo our notions of scarcity and tip us over into a worldview of absolute abundance. The Gospel reveals a divine world of infinity, a worldview of enough and more than enough. The Christian word for this undeserved abundance is “grace.” It is a major mental and heart conversion to move from a scarcity model to an abundance model and to live with an attitude of gratitude. Lynne Twist, co-founder of The Pachamama Alliance, writes about the reality of abundance, which she calls “sufficiency,” in her excellent book The Soul of Money.

We each have a choice in any setting to step back and let go of the mind-set of scarcity. Once we let go of scarcity, we discover the surprising truth of sufficiency...
When we live in the context of sufficiency, we find a natural freedom and integrity. We engage in life from a sense of our own wholeness rather than a desperate longing to be complete. We feel naturally called to share the resources that flow through our lives—our time, our money, our wisdom, our energy, at whatever level those resources flow—to serve our highest commitments. . . .
Sufficiency as a way of being offers us enormous personal freedom and possibility. Rather than scarcity’s myths that tell us that the only way to perceive the world is there’s not enough, more is better, and that’s just the way it is, the truth of sufficiency asserts that there is enough for everyone. Knowing there is enough inspires sharing, collaboration, and contribution. . . .7 

Fr Richard wraps up by wishing on this holiday in the United States, when many of us pause to give thanks, let us consider how we can allow what we have in “sufficiency” to flow from us, no matter what it is—compassion, joy, humility, time, and yes, even money.

References

1	(n.d.). Daniel, chapter 6. Retrieved November 28, 2019, from http://www.usccb.org/bible/daniel/6
2	(n.d.). Daniel, chapter 3. Retrieved November 28, 2019, from http://www.usccb.org/bible/daniel/3
3	(n.d.). Luke, chapter 21 - United States Conference of Catholic Bishops. Retrieved November 28, 2019, from http://www.usccb.org/bible/luke/21
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved November 28, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved November 28, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Thanksgiving Day (USA) - Mass Readings and Catholic Daily .... Retrieved November 28, 2019, from https://wau.org/meditations/2019/11/28/
7	(2019, November 28). The Gift of Sufficiency — Center for Action and Contemplation. Retrieved November 28, 2019, from https://cac.org/the-gift-of-sufficiency-2019-11-28/

Persecution and hope

The texts from the Roman Catholic Lectionary today invite us to contemplate some of the events in salvation history that may generate cognitive dissonance in understanding joy and hope in an environment of persecution where the scarcity myth prevails.

Joy in persecution

The reading from the Book of Acts describes persecution after Paul’s arrival at Antioch in Pisidia

Source: https://www.loyolapress.com/~/media/Images/saints/Saint%20Paul/st_paul_journeys.ashx?la=en

and his address to the Gentiles.

 * [13:46] The refusal to believe frustrates God’s plan for his chosen people; however, no adverse judgment is made here concerning their ultimate destiny. Again, Luke, in the words of Paul, speaks of the priority of Israel in the plan for salvation (see Acts 10:36).1

In Psalm 100 the people call on all the nations of the world to join in their hymn.

* [100:3] Although the people call on all the nations of the world to join in their hymn, they are conscious of being the chosen people of God.2 

The passage from the Book of Revelation is a vision of the triumph of the Elect over persecution.

* [7:1–17] An interlude of two visions precedes the breaking of the seventh seal, just as two more will separate the sixth and seventh trumpets (Rev 10). In the first vision (Rev 7:1–8), the elect receive the seal of the living God as protection against the coming cataclysm; cf. Rev 14:1; Ez 9:4–6; 2 Cor 1:22; Eph 1:13; 4:30. The second vision (Rev 7:9–17) portrays the faithful Christians before God’s throne to encourage those on earth to persevere to the end, even to death.3 

The Feast of the Dedication is the setting for Jesus reassurance that God has our back in the Gospel from John.

 * [10:29] The textual evidence for the first clause is very divided; it may also be translated: “As for the Father, what he has given me is greater than all,” or “My Father is greater than all, in what he has given me.”
* [10:30] This is justification for Jn 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.4

Gladyce Janky reflection begins by exploring the context of the Johannine community. The Christians had witnessed the destruction of the Temple in Jerusalem and their subsequent alienation from Jewish society, the beheading of the Apostle Paul and the crucifixion of the Apostle Peter (upon this rock I will build my church, Mt 16:18). They were waiting, and maybe questioning why the second coming had not happened.

I imagine any single event of the magnitude of each of these would be enough to rattle the faith for many in their community.  The evangelist is in the midst of these trials. He is personally integrating these experiences, seeking what he needs to maintain hope as well as what God is inspiring him to write.  His reflection leads him to a richer understanding of historical events and, with God’s grace, he shares a vision of eternal hope with his community and us.5  

Don Schwager quotes "My sheep follow me" by Cyril of Alexandria (376-444 AD), an early church father and theologian, who contrasts those who listen for the voice of the Good Shepherd, and those who close their ears to his call.

The mark of Christ's sheep is their willingness to hear and obey, just as disobedience is the mark of those who are not his. We take the word hear to imply obedience to what has been said. People who hear God are known by him. No one is entirely unknown by God, but to be known in this way is to become part of his family. Therefore, when Christ says, 'I know mine,' he means I will receive them and give them a permanent mystical relationship with myself. It might be said that inasmuch as he has become man, he has made all human beings his relatives, since all are members of the same race. We are all united to Christ in a mystical relationship because of his incarnation. Yet those who do not preserve the likeness of his holiness are alienated from him... 'My sheep follow me,' says Christ. By a certain God-given grace, believers follow in the footsteps of Christ. No longer subject to the shadows of the law, they obey the commands of Christ and guided by his words rise through grace to his own dignity, for they are called 'children of God' (Matthew 5:9). When Christ ascends into heaven, they also follow him." (excerpt from the COMMENTARY ON THE GOSPEL OF JOHN 7.1)6 

The Word Among Us Meditation on Acts 13:14, 43-52 comments that Jealousy arises when we see someone else enjoying something we wish we had. Zeal, on the other hand, arises out of a desire to see other people enjoy something we know to be good and desirable. Jealousy is self-focused, while zeal is other-focused.

This distinction can help us understand the reaction of some of the Jews in the synagogue at Pisidian Antioch. They had become jealous at the sight of a large crowd gathering to hear Paul and Barnabas preach. It upset them to see these out-of-towners receiving so much attention and not them. All we ever get is harassment and discrimination. Then these two men arrive, and they attract an admiring crowd—of Gentiles no less! ...The best way to overcome this kind of jealousy is to ask God to help you turn the tables on it. Practice zealous generosity instead. Rather than grasping after what someone else has, give them the gift of your prayers. Rather than turning against them, try to be happy that they are enjoying whatever it is you wanted for yourself. Stifle any self-focused jealousy by smothering it with other-focused love and compassion.7 

Peter Edmonds SJ looks closely at the extracts from the Book of Revelation that we will hear over the coming weeks and suggests how they, and the book as a whole, can help us to deepen our Easter faith and joy.

A Countless Multitude (Fourth Sunday of Easter, Year C – Revelation 7:9, 14-17)The first set of seven in Revelation, after the seven letters of chapters 2-3, is the breaking of the seven seals which extends over four chapters (4:1-8:1). In the long interval between the sixth and seventh seal, we return to our vision of heaven. A change has taken place; the difference is the presence of human beings in heaven. Previously these have been counted as numbering 144,000 from the tribes of Israel, but now we realise that they cannot be counted, so many are they. These are the martyrs and they come from every tribe and nation. They suffer no more; their state is described in words from Isaiah: they suffer neither hunger nor thirst (Isaiah 49:10). Once more Christ makes his appearance, this time not just as the Lamb but as their Shepherd. Again we note the parallel with John’s Gospel where we find the fullest self-description of Christ as the Good Shepherd (John 10:11-18).8 

Friar Jude Winkler describes Paul and Barnabas preaching and how they have joy in the persecution they encounter. The symbolism of the 144,000 in Revelation is connected to being unable to count the people from “old Israel” and “new Israel” present in the heavenly assembly. Friar Jude cites the experience of Mary Magdalene in the garden hearing the voice of Jesus and following the Love of the Father.

Fr. Richard Rohr, OFM, explores the inspiration that The Three all live an eternal and generous self-emptying, the Greek word being kenosis.

The Franciscan philosopher/theologian Bonaventure (1221–1274) described the Trinity as a fountain fullness of Love. Picture three buckets on a moving waterwheel. Each bucket fills and empties out, then swings back to be filled again. The Father empties into the Son, nothing held back. The Son empties into the Spirit, nothing held back. The Spirit empties into the Father, nothing held back. The reason they can empty themselves out is they know they will be filled again. They know that the center of the universe is infinite love.
But if you don’t believe that infinite love is the center of the universe, you live in a scarcity model where there’s never enough—food, money, security, health care, mercy—to go around. You can’t risk letting go because you’re not sure you’ll be refilled. If you’re protecting yourself, if you’re securing your own image and identity, then you’re still holding on. Your ego remains full of itself, which is the opposite of kenosis. This is the nature of almost all human institutions and systems created by the egoic mind.9 

Our experience of jealousy and striving for self under the burden of the “scarcity myth” is counter to the experience of joy and fullness to which we are invited in relationship with Jesus.

References

1	(n.d.). Acts, chapter 13 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/acts/13
2	(n.d.). Psalms, chapter 100 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/psalms/100
3	(n.d.). Revelation, chapter 7 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/revelation/7
4	(n.d.). John, chapter 10 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/john/10
5	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved May 12, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 12, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 4th Sunday of Easter - Mass Readings and Catholic Daily Meditations .... Retrieved May 12, 2019, from https://wau.org/meditations/2019/05/12/
8	(2016, March 31). The Book of Revelation: Six homilies for Easter | Thinking Faith: The .... Retrieved May 12, 2019, from https://www.thinkingfaith.org/articles/book-revelation-six-homilies-easter
9	(2019, May 12). Only Emptiness Is Prepared for Fullness — Center for Action and .... Retrieved May 12, 2019, from https://cac.org/only-emptiness-is-prepared-for-fullness-2019-05-12/

Hunger for a relationship of abundance

The texts from the Roman Catholic Lectionary today present a contrast between our hunger for economic success and well being and the freeing possibility of following Jesus into a deeper relationship where we choose to act as agents of mercy and Love.

Putting it behind us

In the passage from the Book of the Prophet Amos, the people who exploit others in pursuit of financial gain are identified as the enemies of Israel who will be addressed on the Day of the Lord.

* [8:1–2] End-of-summer fruit…the end has come: the English translation attempts to capture the wordplay of the Hebrew. The Hebrew word for “fruit picked late in the season” is qayis, while the word for “end” is qes.

In the Gospel from Matthew, Jesus call to follow Him into relationships that extend mercy and love to others is immediately accepted by the tax collector as a life of greater meaning.

[9:13] Go and learn…not sacrifice: Matthew adds the prophetic statement of Hos 6:6 to the Marcan account (see also Mt 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.

Joan Blandin Howard reflects that in the scene in the Gospel of Matthew, Jesus has blossomed open the original Ten Commandments. They are more than commandments. They are now invitations.

Jesus invites Matthew and all of us to “Follow me”, to eat with him, to invite Jesus into my home, my space, to offer to others and to accept from others hospitality, to break bread not only with those who invite themselves, but with those who never dare to impose or expect to be included – the contagious sick, the destitute poor, the filthy homeless, the no-see-ems marginalized, the derelict addicts, the exhausted and overwhelmed refugee, the orphaned and maimed. Jesus says, “Go and learn the meaning of …. Mercy…”  Go and learn by doing, by living “mercy”. Mercy is a verb, not a noun. Follow me into living out my invitations. Follow me into your daily life of hospitality, eating, socializing, caring and ministering to whomever, whenever and wherever.

Don Schwager quotes Chromatius (died 406 AD) reflection that Matthew did not delay when called by Jesus.

"The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord ("Follow me"), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, "Follow me," he does not linger or delay, but thereupon "he arose and followed him." (excerpt from TRACTATE ON MATTHEW 45.1)

The Word Among Us Meditation on Matthew 9:9-13 concludes with the advice to keep receiving mercy and don’t stop praying.

Stay close to the Lord in prayer. Let his heart of mercy continue to soften your own heart. Let his openness to everyone, rich and poor, healthy and ailing, successful and struggling, move you to the same kind of openness. Then be on the alert for opportunities to share his mercy. With everyone.

A post by Franciscan Media on Saint of the Day, Saint Maria Goretti, shares that her last hours were marked by the usual simple compassion of the good—concern about where her mother would sleep, forgiveness of her murderer (she had been in fear of him, but did not say anything lest she cause trouble to his family), and her devout welcoming of Viaticum, her last Holy Communion.

Alessandro was sentenced to 30 years in prison. For a long time he was unrepentant and surly. One night he had a dream or vision of Maria gathering flowers and offering them to him. His life changed. When he was released after 27 years, his first act was to go to beg the forgiveness of Maria’s mother.

Friar Jude Winkler provides background on how the rich of Amos time tried to  destroy the poor of the land by “making the ephah small and the shekel great.” The “Calling of Matthew”, a collaborator with Rome, displays Jesus approach to the contagion of sin and our tendency to “not to associate with”. Friar Jude reminds us Jesus calls sinners not the righteous because they most need our Love.

Fr. Richard Rohr, OFM, quotes Lynne Twist on three core myths that keep us locked in an economy of scarcity. She addresses “That’s just the way it is, and there’s no way out.” and the idea that there is not enough to go around.

[This myth] justifies the greed, prejudice, and inaction that scarcity fosters in our relationship with money and the rest of the human race. For generations, it protected the early American slave trade from which the privileged majority built farms, towns, business empires, and family fortunes, many of which survive today. For more generations it protected and emboldened institutionalized racism, sex discrimination and social and economic discrimination against other ethnic and religious minorities. . .

Commentators today invite us to consider the possibility that there isn’t a way it is or way it isn’t. There is the way we choose to act and what we choose to make of circumstances.

References


(n.d.). Amos, chapter 8 - United States Conference of Catholic Bishops. Retrieved July 6, 2018, from http://www.usccb.org/bible/amos/8

(n.d.). Matthew, chapter 9 - United States Conference of Catholic Bishops. Retrieved July 6, 2018, from http://www.usccb.org/bible/readings/bible/matthew/9:9 

 
(n.d.). Creighton University's Online Ministries. Retrieved July 6, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 6, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Saint Elizabeth of Portugal (Optional Memorial)v - Mass Readings and .... Retrieved July 6, 2018, from https://wau.org/meditations/

(n.d.). Saint Maria Goretti – Franciscan Media. Retrieved July 6, 2018, from https://www.franciscanmedia.org/saint-maria-goretti/

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 6, 2018, from https://cac.org/category/daily-meditations/

Seeing believing and being a prophet

The texts from the Roman Catholic Lectionary today challenge our response to our Baptismal role of prophet.

Looking at political motives

In the Book of the Prophet Amos, the authority of Amos to prophesy is attacked by Amaziah.

* [7:14] I am not a prophet: Amos reacts strongly to Amaziah’s attempt to classify him as a “prophet-for-hire” who “earns [his] bread” by giving oracles in exchange for payment (cf. 1 Sm 9:3–10; Mi 3:5). To disassociate himself from this kind of “professional” prophet, Amos rejects outright the title of nabi’ (“prophet”). By profession he is a herdsman/sheepbreeder and a dresser of sycamore trees, but God’s call has commissioned him to prophesy to Israel.

In the Gospel from Matthew, the authority of Jesus to forgive sins is questioned by the Scribes as they witness Jesus heal a paralytic.

* [9:8] Who had given such authority to human beings: a significant difference from Mk 2:12 (“They…glorified God, saying, ‘We have never seen anything like this’”). Matthew’s extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew’s church.

Cindy Costanzo shares she would need someone to console her and try to decipher what had just happened if she was a witness to Jesus action in the Gospel.

I would like to think that the one person I reached out to would challenge my doubts, fears, and resistance. That one person would have more faith and courage than I.  S/he would trust and believe the truth of Jesus performing this miracle. That one person would make a difference in my life, change my disbelief into belief. In that moment of change perhaps redirect my purpose in life?
The power of that one moment and how one person can make a difference.  I pray to be that person when someone reaches out to me. A person of faith, strength, and courage who believes.

Don Schwager reflects on how Jesus' treatment of sinners upset the religious teachers of the day.

When a cripple was brought to Jesus because of the faith of his friends, Jesus did the unthinkable. He first forgave the man his sins. The scribes regarded this as blasphemy because they understood that only God had authority to forgive sins and to unbind a man or woman from their burden of guilt. Jesus claimed an authority which only God could rightfully give. Jesus not only proved that his authority came from God, he showed the great power of God's redeeming love and mercy by healing the cripple of his physical ailment. This man had been crippled not only physically, but spiritually as well. Jesus freed him from his burden of guilt and restored his body as well.

The Word Among Us Meditation on Amos 7:10-17 asserts that we don’t have an international platform like Pope Francis, but we can still be a prophet right where we are.

So many people lack hope today. So many people feel trapped in sin. So many are bound in selfishness. And you have an important message to share with them. You can remind them that God has plans to give them a future full of hope (Jeremiah 29:11). You can proclaim it every time you go out of your way to care for someone who is hurting. You can announce it every time you gently but firmly stand up for your faith or for the needs of the poor, the unborn, and the marginalized. Your words and actions can make a difference. You can be a prophet.

Friar Jude Winkler provides background on the political situation in the banana republic of the northern kingdom in which Amos was a prophet. When God speaks we must act, as Amos declares. Jesus shows it is easier to heal a broken body than a broken heart as His actions anger the Scribes, Friar Jude observes.

Fr. Richard Rohr, OFM, comments that America’s unhealthy economics and politics persist because we largely operate out of a worldview of scarcity, which leads to actual scarcity: there is not enough land, healthcare, water, money, and housing for all of us, and there are never enough guns to keep us safe. He cites work by Charles Eisenstein on the role of money.

The money system is a game of musical chairs, a mad scramble in which some are necessarily left out. . . . It is an outgrowth of our attitude of scarcity.




As many have said, there is more than enough for our need but never enough for our greed. In the midst of the structural stinginess and over-consumption of our present world, how do we change consciousness and operate from mercy and graciousness? The problem is exacerbated by the fact that the mind is apparently unable to imagine anything infinite or eternal. So it cannot conceive an infinite love, or a God whose “mercy is everlasting” (Psalm 136) as the psalmist continually shouts, or grace which builds upon grace (see John 1:16).

The maintenance of the status quo by ecstatic prophets for hire, or religious and political leaders who profit materially by promoting myths needs challenge by disciples of Christ who exercise their Baptismal gift of being a prophet.

References

(n.d.). Amos, chapter 7 - United States Conference of Catholic Bishops. Retrieved July 5, 2018, from http://www.usccb.org/bible/amos/7

(n.d.). Matthew, chapter 9 - United States Conference of Catholic Bishops. Retrieved July 5, 2018, from http://www.usccb.org/bible/readings/bible/matthew/9:1

(n.d.). Creighton University's Online Ministries. Retrieved July 5, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved July 5, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Independence Day (USA) - Mass Readings and Catholic Daily .... Retrieved July 5, 2018, from https://wau.org/meditations/

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved July 5, 2018, from https://cac.org/category/daily-meditations/