Discourse and Death

The texts from the Roman Catholic Lectionary today caution us to avoid situations when we default to our self interest in decisions that may have been better considered through the guidance of the Spirit in Jesus Way.

Decisions for Life

The Prophet Jeremiah declares to the people the need to “gird up your loins”

i. [1:18] Jer 6:27; 15:20; Ez 3:8. (Jeremiah, CHAPTER 1 | USCCB, n.d.)

Psalm 71 is a Prayer for Lifelong Protection and Help.

* [Psalm 71] A lament of an old person (Ps 71:9, 18) whose afflictions are interpreted by enemies as a divine judgment (Ps 71:11). The first part of the Psalm pleads for help (Ps 71:1–4) on the basis of a hope learned from a lifetime’s experience of God; the second part describes the menace (Ps 71:9–13) yet remains buoyant (Ps 71:14–16); the third develops the theme of hope and praise. (Psalms, PSALM 71 | USCCB, n.d.)

The Gospel of Mark presents an account of the Death of John the Baptist.

* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).

* [6:19] Herodias: see note on Mt 14:3. (Mark, CHAPTER 6 | USCCB, n.d.)

Andy Alexander, S.J. (2019) comments that "dying to self" allows him to love those closest to him. It is the first step in allowing him to be better at loving the "neighbor" with mercy and compassion, and self-sacrificing love. Then, the inner fire of anger at so many people, fear of so much, and conflict with those who have different ideas than his, begins to change. Then, "What would Jesus do?" (WWJD?) become a challenging question to ask in very concrete situations.

All this is preparatory to public martyrdom - public witness to our faith in a culture that is not in harmony with our faith. To stand in solidarity with those who are the most rejected and marginalized in our culture, to work hard to act against the many ways we are hurting our planet and all those who are the first and worst to suffer, to act publicly and try to witness to a life of mercy and compassion, with put me at odds with very powerful forces. The forces which profit mightily to sustain systemic injustice will not surrender their power easily or kindly. I may not end up being beheaded, like John, but the backlash to living the way of Jesus will be strong and powerful. John's courage and integrity can be a great grace for us, individually, and as a faith community, as we chew the message of his martyrdom today. (Alexander, n.d.)

Don Schwager quotes “The Weakness of the Tyrant and the Power of the Beheaded,” by John Chrysostom (347-407 AD).

"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9) (Schwager, n.d.)

The Word Among Us comments that Paul’s advice to the Corinthians is as relevant to us as it was to them. As we read from this letter at Mass over the next three weeks, we can listen closely to his instructions to these early Christians and take them to heart.

So what might Paul tell you today? When differences arise between you and other believers, don’t be surprised or despair. Keep asking for the grace to be patient, and try to work out your differences. Pray for your fellow Christians who don’t think as you do or who may even oppose or malign you. And when you find yourself tempted to give up, stay focused on the Lord and persevere. He will “keep you firm to the end”!

“Father, I trust that you can help me work out my differences with my brothers and sisters in Christ.” (Daily Meditation, n.d.)

Friar Jude Winkler comments on the difficulty of teaching about Jesus and the Spirit that Paul encountered in Corinth where the Gnostics rejected Jesus' humanity. The martyrdom of John the Baptist occurs even though Herod feared John. Herod’s promise to Herodius creates a martyr for morality. Friar Jude notes that we can be aided in prayer at all the sacred sites that claim to have the head of John the Baptist.

Fr. Richard Rohr, OFM, believes we can face reality with greater integrity and wisdom by embracing the gifts and limitations of our growth.

Given the prevalence of this pattern, it must now be considered culpable ignorance that most people still consider Disorder somewhat of a surprise, a scandal, a mystery, or something to be avoided or overcome by an easy jump from Order to Reorder. This is human hubris and illusion. Progress is never a straight and uninterrupted line, but we have all been formed by the Western philosophy of progress that tells us it is, leaving us despairing and cynical.  

So, what does this demand of humanity, especially those who are leaders and teachers? More than anything else—humility and creativity! These virtues offer the detachment and patience that allow history to move forward because they keep our absolutes, our certitudes, and our obstinacy out of the way. Even God submits to mercy and forgiveness toward “what used to be.” Apparently, God enjoys doing this because it never stops happening: Every original Order learns to include an initially threatening Disorder, which morphs into and creates a new Reordering, and we begin all over again. (Rohr, n.d.)

We seek the guidance of the Spirit to avoid decisions and actions that are the consequence of the breakdown of humility, creativity, and impulsive reactions to people and events.

References

Alexander, A. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 29, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/082924.html 

Daily Meditation. (n.d.). The Word Among Us: Homepage. Retrieved August 29, 2024, from https://wau.org/meditations/2024/08/29/1062552/ 

Jeremiah, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 29, 2024, from https://bible.usccb.org/bible/jeremiah/1 

Mark, CHAPTER 6 | USCCB. (n.d.). USCCB. Retrieved August 29, 2024, from https://bible.usccb.org/bible/mark/6?17 

Psalms, PSALM 71 | USCCB. (n.d.). USCCB. Retrieved August 29, 2024, from https://bible.usccb.org/bible/psalms/71?0 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Include and Transcend. Retrieved August 29, 2024, from https://cac.org/daily-meditations/include-and-transcend/ 

Schwager, D. (n.d.). Herod Feared John - a Righteous and Holy Man. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 29, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug29a 

Judgement and Guides

The texts from the Roman Catholic Lectionary today invite us to give thanks for our relationship with Christ and reflection on the distractions and self instruction that may be leading us away from His Guidance.

Impact on Judgement

The reading from Second Thessalonians expresses Thanksgiving and alludes to the Judgement at Christ’s Coming.

* [1:1–2] On the address, see note on Rom 1:1–7 and cf. 1 Thes 1:1.

* [1:3–12] On the thanksgiving, see note on Rom 1:8 and cf. 1 Thes 1:2–10. Paul’s gratitude to God for the faith and love of the Thessalonians (2 Thes 1:3) and his Christian pride in their faithful endurance (2 Thes 1:4–5) contrast with the condemnation announced for those who afflict them, a judgment to be carried out at the parousia (2 Thes 1:6–10), which is described in vivid language drawn from Old Testament apocalyptic. A prayer for the fulfillment of God’s purpose in the Thessalonians (2 Thes 1:11–12) completes the section, as is customary in a Pauline letter (cf. 1 Thes 1:2–3).

* [1:10] Among his holy ones: in the Old Testament, this term can refer to an angelic throng (cf. also Jude 14), but here, in parallel with among all who have believed, it can refer to the triumphant people of God.

* [1:12] The grace of our God and Lord Jesus Christ: the Greek can also be translated, “the grace of our God and of the Lord Jesus Christ.” (2 Thessalonians, CHAPTER 1 | USCCB, n.d.)

Psalm 96 offers praise to God Who Comes in Judgement.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

In the Gospel of Matthew, Jesus calls out the Blind Guides

* [23:13–36] This series of seven “woes,” directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see note on Mt 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action (Mt 23:3) and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Mt 23:5).

* [23:13] You lock the kingdom of heaven: cf. Mt 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf. Lk 11:52 where the accusation against the “scholars of the law” (Matthew’s scribes) is that they “have taken away the key of knowledge.”

* [23:14] Some manuscripts add a verse here or after Mt 23:12, “Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.” Cf. Mk 12:40; Lk 20:47. This “woe” is almost identical with Mk 12:40 and seems to be an interpolation derived from that text.

* [23:15] In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66–70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally, “proselyte,” a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see note on Mt 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.

* [23:16–22] An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf. Mt 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Mt 5:33–37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms. (Matthew, CHAPTER 23 | USCCB, n.d.)

Michael Kavan asks himself – Like the scribes and Pharisees, “have I set up impediments in my life that keep me from accepting Jesus as the Christ and from entering the Kingdom of heaven?”

Is it arrogancy, hypocrisy, showmanship, or flat out not abiding by my sacramental oath to love God and to do so with all my heart. I pray that through humility and reflection that I may better understand my faults and better prepare to honor God in the manner that Jesus taught us. (Kavan, n.d.)

Don Schwager quotes “Shutting the Kingdom of Heaven,” by Origen of Alexandria (185-254 AD)

"There are those who dare to say that God is not good because of the curses in his law that he places against their sin. And yet the one who is truly the Son of God who gave that same law is also the same one who put blessings into the law. The same God who provides blessings for those who are saved in a similar way applies curses which he placed in the law against sinners. 'Woe,' he says. Woe to you and to those hearing these things who plead the God of the law and yet do not understand that these words were spoken by God in a kindly way. So we understand why Jesus said, 'Woe to you, scribes and Pharisees.' They believe that it is in fact a good thing to pronounce these curses against sinners. They consider the arrangement of the law's curses to be a part of God's design. The chiding father frequently urges his advice on his son for his improvement - advice that may seem to be a curse. He does not wish the curses to be actualized, however, but rather he desires to avert him from even more such curses." (excerpt from COMMENTARY ON MATTHEW 13) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 23:13-22 comments that one way we can “lock” ourselves out of God’s kingdom is to get so caught up in worldly pleasures and concerns that this world becomes the kingdom we inhabit most of the time. That could lead us to neglect our daily time with the Lord or even to skip Mass at times. As a result, we end up missing the opportunity to receive the mercy, grace, and nourishment that we need to live as citizens of heaven.

Many of the Pharisees and scribes missed out on the invitation that Jesus was offering them to enter into the new kingdom he was inaugurating. But you don’t have to. Every day you face the choice of whether you will embrace God’s kingdom and its values. Let’s make sure we “unlock” any doors of our hearts that we may have closed and say yes to the Lord!

“Lord, I want to live in your heavenly kingdom, now and forever.” (Meditation on Matthew 23:13-22, n.d.)

Friar Jude Winkler comments that the thoughts on the end of the world in 2 Thessalonians suggest an author other than Paul. The theme that the Church is doing very well underlines our responsibility to see the good in each other and praise them for it. Friar Jude reminds us that Jesus' condemnation of the Pharisees is based on the legalism and scrupulosity in their interpretations of the Law.

Fr. Richard Rohr, OFM, describes his own life’s journey from Order, through Disorder, to Reorder. He describes his experience of Reorder.

As time passed, I became simultaneously very traditional and very progressive, and I have probably continued to be so to this day. I found a much larger and even happier garden (note the new garden described at the end of the Bible in Revelation 22:1–2). I fully believe in Adam and Eve now, but on about ten more levels. (Literalism is usually the lowest and least level of meaning.) I no longer fit in with either staunch liberals or strict conservatives. This was my first strong introduction to paradox, and it honed my ability to hold two seemingly opposite positions at the same time. It took most of midlife to figure out what had happened—and how and why it had to happen. (Rohr, n.d.)

We seek the guidance of the Spirit to illuminate for us the attitudes and practices in our lives that are driven by our desires and rules rather than the Way that Jesus invites us to follow.

References

Kavan, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 26, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/082624.html 

Matthew, CHAPTER 23 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/matthew/23?13 

Meditation on Matthew 23:13-22. (n.d.). The Word Among Us: Homepage. Retrieved August 26, 2024, from https://wau.org/meditations/2024/08/26/1060846/ 

Psalms, PSALM 96 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/psalms/96?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 26, 2024, from https://cac.org/daily-meditations/growing-in-faith/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 26, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug26 

2 Thessalonians, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 26, 2024, from https://bible.usccb.org/bible/2thessalonians/1?