Praise and Reversal

The texts from the Roman Catholic Lectionary today challenge us to contemplate the response of praise to the surrender of Hannah and Mary to the will of God that resonates with reversal of fortune on our path.

Blessed on our Path

In the reading from the First Book of Samuel, Hannah presents Samuel to the Lord.

* [1:24] Ephah: see note on Is 5:10. (1 Samuel, CHAPTER 1 | USCCB, n.d.)

The response from 1 Samuel Chapter 2 is Hannah’s Prayer

* [2:1–10] Hannah appeals to a God who maintains order by keeping human affairs in balance, reversing the fortunes of the arrogant, who, like Peninnah, boast of their good fortune (vv. 1, 3, 9) at the expense of those like Hannah who receive less from the Lord. Hannah’s admission places her among the faithful who trust that God will execute justice on their behalf. The reference “his king ... his anointed” (v. 10) recalls the final sentence of the Book of Judges and introduces the kingship theme that dominates the Books of Samuel. (1 Samuel, CHAPTER 2 | USCCB, n.d.)

The Gospel of Luke presents the Magnificat, Mary’s song of Praise.

* [1:46–55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary’s pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v. 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God’s favor; the reversal of human fortunes; the fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker. (Luke, CHAPTER 1 | USCCB, n.d.)

Eileen Wirth comments that the visitation makes both Mary and Elizabeth so relatable.

They’re like the women I know who get through life by sharing with and supporting each other.

I’m fascinated by Elizabeth, the wise older cousin who was perhaps the only person Mary knew that could understand what was going on. “The Magnificat” is so lovely and poetic that it’s easy to forget that it is also a risky statement of Mary’s special relationship with God. She could only have spoken this way to someone who would not think she was delusional. 

This story also reminds us that God made us social creatures who relate to him through our relationships with people. A Mary who hid in a cave instead of explaining what was happening would not have been venerated for centuries as a universal mother.

Like Mary and Elizabeth, we need to accompany people in times of joy and sorrow and to allow others to accompany us. (Wirth, 2023)

Don Schwager quotes “Mary preaches the new kingdom,” by Ephrem the Syrian (306-373 AD).

"[Mary] revealed to Elizabeth what the angel spoke to her in secret, and that he called her blessed because she believed in the realization of the prophecy and the teaching that she heard (Luke 146-55). Then Mary gently brought forth the fruit of what she heard from the angel and Elizabeth: 'My soul bless the Lord.' Elizabeth had said, 'Blessed is she who has believed,' and Mary replied, 'From henceforth all generations will call me blessed.' It was then that Mary began to preach the new kingdom. 'She returned home after three months,' so that the Lord whom she was carrying would not begin service before his servant. She returned to her husband to clarify the matter, for if she had become pregnant through human fruit, it would have been appropriate for her to flee from her husband." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 1.28) (Schwager, 2019)

The Word Among Us Meditation on 1 Samuel 1:24-28 asks was Hannah tempted to hang on to her son Samuel? We don’t know for sure. But we see that she ultimately did leave him at the temple. Which tells us that Hannah was willing to entrust his future—and hers—to the Lord. And once she did, she felt free enough to lift her voice in praise to God (1 Samuel 2:1-10). And Samuel? He became a mighty prophet and leader in Israel.

Hannah is an example to us all. We can trust God’s plan for the gifts he gives us. So rejoice in the graces God has freely bestowed on you. Enjoy his gifts! But don’t hold onto them too tightly.

“Thank you, Lord, for all your gifts to me. Show me the times when I need to loosen my grip on them.” (Meditation on 1 Samuel 1:24-28, n.d.)

Friar Jude Winkler notes that Samuel was one of the last judges of Israel, as a child dedicated by Hannah to the Lord. Mary, the Queen of the anawim, resonates with the setting of the Magnificat, as a poor woman, with a low income station, from a desolate village who travels to help her cousin. Friar Jude reminds us of the geographical significance of Elizabeth living in Ein Karem, near Abu Ghosh, and Mary, the New Ark of the Covenant, staying there for three months. 

Fr. Richard Rohr, OFM, comments that in Matthew 25, Jesus identifies himself as incarnate always through people in need. Catholic Worker co-founder Dorothy Day (1897–1980) expands on this gospel message. Day offers examples of those who ministered to the Christ child and how we can too:

In Christ’s human life, there were always a few who made up for the neglect of the crowd. The shepherds did it; their hurrying to the crib atoned for the people who would flee from Christ. The wise men did it; their journey across the world made up for those who refused to stir one hand’s breadth from the routine of their lives to go to Christ. Even the gifts the wise men brought have in themselves an obscure recompense and atonement for what would follow later in this Child’s life. For they brought gold, the king’s emblem, to make up for the crown of thorns that He would wear; they offered incense, the symbol of praise, to make up for the mockery and the spitting; they gave Him myrrh, to heal and soothe, and He was wounded from head to foot….

We can do it too, exactly as they did. We are not born too late. We do it by seeing Christ and serving Christ in friends and strangers, in everyone we come in contact with…. For a total Christian, the goad of duty is not needed … to perform this or that good deed. It is not a duty to help Christ, it is a privilege. (Rohr, 2023)

We are blessed with family, friends, and people in our environment that activate our good angel and move us to action and praise in Jesus Way.

References

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 22, 2023, from https://bible.usccb.org/bible/luke/1?46 

Meditation on 1 Samuel 1:24-28. (n.d.). The Word Among Us: Homepage. Retrieved December 22, 2023, from https://wau.org/meditations/2023/12/22/854073/ 

1 Samuel, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 22, 2023, from https://bible.usccb.org/bible/1samuel/1?24 

1 Samuel, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 22, 2023, from https://bible.usccb.org/bible/1samuel/2?1 

Rohr, R. (2023, December 22). Room for Christ — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved December 22, 2023, from https://cac.org/daily-meditations/room-for-christ/ 

Schwager, D. (2019, June 24). Joyful Expectation of the Messiah. Daily Scripture net. Retrieved December 22, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=dec22 

Wirth, E. (2023, December 22). Daily Reflection Of Creighton University's Online Ministries. Online Ministries. Retrieved December 22, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/122223.html 

Reversal Praised

 

The texts from the Roman Catholic Lectionary today invite contemplation of the message of role reversal and thinking beyond our perceptions that is part of our salvation history.

Role reversal?

 

The reading from the First Book of Samuel describes how Hannah Presents Samuel to the Lord.

 

* [1:22] Leave him there forever: a Qumran manuscript adds “I will give him as a nazirite forever”; it interprets v. 11 to mean that Hannah dedicates Samuel under a nazirite vow (cf. Nm 6:4–5).1

In the First Book of Samuel we find Hannah’s Prayer.

* [2:1–10] Hannah appeals to a God who maintains order by keeping human affairs in balance, reversing the fortunes of the arrogant, who, like Peninnah, boast of their good fortune (vv. 1, 3, 9) at the expense of those like Hannah who receive less from the Lord. Hannah’s admission places her among the faithful who trust that God will execute justice on their behalf. The reference “his king…his anointed” (v. 10) recalls the final sentence of the Book of Judges and introduces the kingship theme that dominates the Books of Samuel.2 

The Gospel of Luke today is the Magnificat, Mary’s Song of Praise.

* [1:46–55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary’s pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v. 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God’s favor; the reversal of human fortunes; the fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker.3

 

Scott McClure comments that today's reading from Luke is so striking for the season. It shows Mary as Jesus' companion; indeed, his first companion.

Such unwavering trust in God can be difficult, especially during challenging times. In this, Mary (and my wife, I might add) are my models. But to be a companion of Jesus is to have such trust in both good times and in bad. Mary would need such trust, especially as Jesus fulfilled his mission here on earth in his final hours. I give thanks for her example and for the many ways Jesus left us whereby we are invited to build and demonstrate this trust in him. I speak here of the sacraments. In baptism, we place our trust in him. In confession, we place our trust in him. In the Eucharist, we place our trust in him and, like Mary, can also be transformed by Jesus' presence within us.4 

Don Schwager quotes “Mary preaches the new kingdom,” by Ephrem the Syrian (306-373 AD).

"[Mary] revealed to Elizabeth what the angel spoke to her in secret, and that he called her blessed because she believed in the realization of the prophecy and the teaching that she heard (Luke 146-55). Then Mary gently brought forth the fruit of what she heard from the angel and Elizabeth: 'My soul bless the Lord.' Elizabeth had said, 'Blessed is she who has believed,' and Mary replied, 'From henceforth all generations will call me blessed.' It was then that Mary began to preach the new kingdom. 'She returned home after three months,' so that the Lord whom she was carrying would not begin service before his servant. She returned to her husband to clarify the matter, for if she had become pregnant through human fruit, it would have been appropriate for her to flee from her husband." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 1.28)5

 

The Word Among Us Meditation on Luke 1:46-56 inspired a reflection that Hannah was ready to rejoice when God did perform a miracle for her. Not only did she conceive a son, Samuel, but once she had consecrated him to the Lord, she went on to bear five more children. She also had the satisfaction of seeing Samuel grow up to become a righteous, powerful prophet and leader of the children of Israel.

The same principle applies to us. Faithfulness in the everyday moments of our lives prepares us for the bigger things that God will do in us and through us. So stay close to him throughout your day, whether you are running errands or working at your job or changing yet another diaper. No moment spent in his company is unimportant. No small act of obedience or love is insignificant. Because he does have great things in store for you. “Lord Almighty, I give you praise for all the great things you have done for me and for the even greater things you have in store for me!”6 

Friar Jude Wrinkler recalls the first encounter of Hannah with Eli who thought her drunk. Mary is seen as the Queen of the Anawim married to an artisan carpenter and living as poor as church mice. Friar Jude connects Mary to the history of the Ark of the Covenant in the villages of Ein Karem near Jerusalem and across the valley at Abu Ghosh.

 

Sr. Joan L. Roccasalvo, C.S.J, addresses the question of “The Anawim: who are they?” The anawim of the Old Testament were the poor of every sort: the vulnerable, the marginalized, and socio-economically oppressed, those of lowly status without earthly power. In fact, they depended totally on God for whatever they owned.

Mary of Nazareth belonged to the anawim. Her life of fidelity had singled her out for a special role in God’s salvific plan. She was already betrothed to Joseph, and when God’s plan was put to her, quite naturally, she asked how it would happen. Mary’s free acceptance allowed the Spirit to work in her. In proclaiming her Magnificat, she acknowledged that the Almighty has done great things for her in her lowliness in contrast to God’s dealings with the proud (Lk 1:47).7 

Fr. Richard Rohr, OFM, comments that for all practical purposes, the dualistic mind is not able to accept the orthodox teaching that Jesus is both fully human and fully divine at the same time. Our dualistic minds need to choose one or the other, with the result that they understand Jesus as only divine and humans as only human, despite all scriptural and mystical affirmations to the contrary. The overcoming of this divide was the whole point of the incarnation of God in Christ, and precisely what we celebrate on Christmas.

With dualistic minds it is always one or the other—it can never be both. The result is that we still think of ourselves as mere humans trying desperately to become “spiritual.” The Christian revelation was precisely that we are already spiritual (“in God”), and our difficult but necessary task is to learn how to become human. Jesus came to model the full integration for us (see 1 Corinthians 15:47–49). He told us, in effect, that divinity looked just like him—while he looked ordinarily human to everybody! It is the contemplative, nondual mind that allows us to say yes to the infinite mystery of Jesus and the infinite mystery that we are to ourselves. They are finally the same mystery.8 

The incarnation is the mystery of our relationship with God that invites us to participate in the role reversals that will bring people closer to living in the Spirit of Christ.

 

References

1	(n.d.). 1 Samuel, CHAPTER 1 | USCCB. Retrieved December 22, 2020, from https://bible.usccb.org/bible/1samuel/1
2	(n.d.). 1 Samuel, CHAPTER 2 | USCCB. Retrieved December 22, 2020, from https://bible.usccb.org/bible/1samuel/2
3	(n.d.). Luke, CHAPTER 1 | USCCB. Retrieved December 22, 2020, from https://bible.usccb.org/bible/luke/1
4	(n.d.). Daily Reflections - Online Ministries .... Retrieved December 22, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/122220.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 22, 2020, from https://www.dailyscripture.net/daily-meditation/?ds_year=2020&date=dec22
6	(n.d.). The Word Among Us: Homepage. Retrieved December 22, 2020, from https://wau.org/meditations/2020/12/22/177614/
7	(2012, December 5). The Anawim: who are they? - By Sr. Joan L. Roccasalvo, C.S.J.. Retrieved December 22, 2020, from https://www.catholicnewsagency.com/column/the-anawim-who-are-they-2386
8	(2020, December 22). Manifesting the Great I AM — Center for Action and .... Retrieved December 22, 2020, from https://cac.org/manifesting-the-great-i-am-2020-12-22/

 

Open and transparent

The texts from the Roman Catholic Lectionary today nudge us to seek communication with people and God in which we are open and transparent, enabling us to listen to the Spirit for guidance.

Listening and seeing

The passage from the First Book of Samuel relates the encounter with Eli before Hannah bears a Son.

* [1:20] Samuel: Hannah’s explanation associates her son’s name with the narrative’s wordplay on the Hebrew verbs s’l (“ask,” vv. 17, 27), his’il (“hand over, dedicate,” v. 28), sa’ul (“dedicated,” v. 28), and the noun se’elah (“request,” vv. 17, 27). The name, however, is related to the Hebrew root s’l only through assonance. It means “his name is El/God,” not “the one requested of or dedicated (sa’ul) to God” (v. 28), which is the meaning of the name Saul. The author may have lifted the s’l wordplay from a narrative about Saul to portray Samuel as God’s gracious answer to Hannah’s request.1 

The responsorial today is Hannah’s prayer of gratitude.

* [2:1–10] Hannah appeals to a God who maintains order by keeping human affairs in balance, reversing the fortunes of the arrogant, who, like Peninnah, boast of their good fortune (vv. 1, 3, 9) at the expense of those like Hannah who receive less from the Lord. Hannah’s admission places her among the faithful who trust that God will execute justice on their behalf. The reference “his king…his anointed” (v. 10) recalls the final sentence of the Book of Judges and introduces the kingship theme that dominates the Books of Samuel.2 

In the Gospel of Mark, Jesus encounters a 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

Beth Samson asks: “When the Dark Spirit arrives, can I listen for the truth, for the voice of the Holy Spirit that I know lives within me, that reminds me over and over again: you are seen and loved, for you are made in the image and likeness of God, who is Love?” This truth is our life breath. It is our source of purpose and hope.

 One thing that makes the doing of this ever more possible for me is the gift and tool of discernment that I have learned through Ignatian Spirituality. Discernment of listening for the voice of God, the voice of Love and Truth, and noticing when what I am hearing is not of God, rather, the lying voice of the Dark Spirit. Deciphering between the two can be difficult, especially with the Dark Spirit being so sneaky. However, putting into practice this tool, I have found it easier to notice when the voice is that of the Dark Spirit and then to rebuke it as I listen more closely for the voice of God.4

Elizabeth Reardon comments that St. Ignatius speaks very clearly to this time when we might be feeling fear or anxiety in accepting a challenge, or wishing to more fully cultivate an active spiritual life. Here, we might sense either that we are growing closer to God and experiencing joyful consolations or that our concerns and fears have left us in a state of sadness and desolation. Take time to examine where these feelings arise from, and if they are indeed from God or a result of other forces seeking to dissuade you from continuing. The tools of Ignatian discernment can help here.

 As a recent graduate and recipient of a Jesuit education, I respond to God’s calling with loyalty and service. It compels me to be open and receptive to change and ready to move with the Spirit as it wills. This journey of discernment, though continuous, isn’t arduous, but a joyful journey into what God has prepared for me. Its reward, far greater than anything I can conceive of, is one that I would not trade and will gratefully spend a lifetime pursuing.5

Don Schwager quotes “Knowing without loving,” by 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)6

The Word Among Us Meditation on 1 Samuel 1:9-20 comments that communication is vital to good relationships, but we don’t tend to think about communication when it comes to our faith. That’s too bad, because Christianity is all about relationships, beginning with our relationship with God but also including our relationships within our church and among our loved ones.

 Hannah’s story teaches us a lesson: take your worries to God in prayer, and be open to hearing him answer through someone else. A kind word, an attentive ear, or a gentle course correction—God uses all these and more to reach us. That’s why we can’t expect to hear God only in mystical experiences. We also need to listen carefully to the people around us.
God has a message for you today. So of course, pray. But also listen—closely, humbly, and constantly.7

Friar Jude Winkler explains the feeling of desolation of Hannah. The miscommunication between Hannah and Eli urges us to take care in listening and seeing others. Friar Jude reminds us that we encounter the Presence of God in our celebration of the Mass as an opportunity for transformation in our daily lives.

Fr. Richard Rohr, OFM, comments that early Catholic moral theology taught that there were three major sources of evil: the world, the flesh, and the devil. My moral theology professor always added emphatically: “In that order!” Yet, up to now, most Christians have placed almost all of our attention on the secondary “flesh” level.

 Both Jesus and Paul passed on to their disciples a collective and historical understanding of the nature of sin and evil, against which individuals still had to resist but in which they were usually complicit. Jesus and the prophets judged the city, nation, or group of people first, then the individual. This is no longer the starting point for many people, which leaves us morally impotent. We do not reproach our towns, our own religion, or our nation, though Jesus did so regularly (Matthew 11:20-24; Luke 10:10-16).
My hope is that this recognition of Jesus’ and Paul’s emphasis on the collective nature of evil will increase both personal responsibility and human solidarity, instead of wasting time on feeling bad about ourselves, which helps nobody.8

Our personal dilemmas and distractions may be keeping us from hearing the cry of the poor or the cry of the earth. Spiritual discernment may open us to action that supports the struggle of our neighbours in the world.

References

1	(n.d.). 1 Samuel, chapter 1 - United States Conference. Retrieved January 14, 2020, from http://www.usccb.org/bible/1samuel/1
2	(n.d.). 1 Samuel, chapter 2 - United States Conference. Retrieved January 14, 2020, from http://www.usccb.org/bible/1samuel/2
3	(n.d.). Mark, chapter 1 - United States Conference. Retrieved January 14, 2020, from http://www.usccb.org/bible/mark/1
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 14, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Listening and Continuously Engaging the Call - Ignatian .... Retrieved January 14, 2020, from https://www.ignatianspirituality.com/listening-and-continuously-engaging-the-call/
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 14, 2020, from https://dailyscripture.servantsoftheword.org/
7	(2020, January 14). Meditations - The Word Among Us. Retrieved January 14, 2020, from https://wau.org/meditations/2020/01/13/
8	(2020, January 14). Bigger Than Personal Moral Failure — Center for Action and .... Retrieved January 14, 2020, from https://cac.org/bigger-than-personal-moral-failure-2020-01-14/