Faith and Service

The texts from the Roman Catholic Lectionary today resonate with our petition to God for assistance and joy in proclaiming liberty and sight to those threatened by darkness.

Conquer Injustice

The reading from the First Letter of John declares that Faith Conquers the World.

* [5:1–5] Children of God are identified not only by their love for others (1 Jn 4:7–9) and for God (1 Jn 5:1–2) but by their belief in the divine sonship of Jesus Christ. Faith, the acceptance of Jesus in his true character and the obedience in love to God’s commands (1 Jn 5:3), is the source of the Christian’s power in the world and conquers the world of evil (1 Jn 5:4–5), even as Christ overcame the world (Jn 16:33). (1 John, CHAPTER 5 | USCCB, n.d.)

Psalm 72 is a prayer for Guidance and Support for the King.

* [Psalm 72] A royal Psalm in which the Israelite king, as the representative of God, is the instrument of divine justice (Ps 72:1–4, 12–14) and blessing (Ps 72:5–7, 15–17) for the whole world. The king is human, giving only what he has received from God. Hence intercession must be made for him. The extravagant language is typical of oriental royal courts. (Psalms, PSALM 72 | USCCB, n.d.)

The Gospel of Luke describes the Beginning of the Galilean Ministry and the Rejection of Jesus at Nazareth.

* [4:16–30] Luke has transposed to the beginning of Jesus’ ministry an incident from his Marcan source, which situated it near the end of the Galilean ministry (Mk 6:1–6a). In doing so, Luke turns the initial admiration (Lk 4:22) and subsequent rejection of Jesus (Lk 4:28–29) into a foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown hints at the greater rejection of him by Israel (Acts 13:46).

* [4:16] According to his custom: Jesus’ practice of regularly attending synagogue is carried on by the early Christians’ practice of meeting in the temple (Acts 2:46; 3:1; 5:12).

* [4:18] The Spirit of the Lord is upon me, because he has anointed me: see note on Lk 3:21–22. As this incident develops, Jesus is portrayed as a prophet whose ministry is compared to that of the prophets Elijah and Elisha. Prophetic anointings are known in first-century Palestinian Judaism from the Qumran literature that speaks of prophets as God’s anointed ones. To bring glad tidings to the poor: more than any other gospel writer Luke is concerned with Jesus’ attitude toward the economically and socially poor (see Lk 6:20, 24; 12:16–21; 14:12–14; 16:19–26; 19:8). At times, the poor in Luke’s gospel are associated with the downtrodden, the oppressed and afflicted, the forgotten and the neglected (Lk 4:18; 6:20–22; 7:22; 14:12–14), and it is they who accept Jesus’ message of salvation.

* [4:21] Today this scripture passage is fulfilled in your hearing: this sermon inaugurates the time of fulfillment of Old Testament prophecy. Luke presents the ministry of Jesus as fulfilling Old Testament hopes and expectations (Lk 7:22); for Luke, even Jesus’ suffering, death, and resurrection are done in fulfillment of the scriptures (Lk 24:25–27, 44–46; Acts 3:18). (Luke, CHAPTER 4 | USCCB, n.d.)

Rashmi Fernando, S.J. comments that God’s commandments are not burdensome but life-giving. By loving our neighbors, we not only fulfill God’s will but also experience the joy and freedom of living in harmony with ourselves, with each other, with creation, and ultimately with God Himself. Hence, our faith in God is emancipating, helping us conquer the world and overcome its narrow ways, transforming it into a place of hope, compassion, and love.

As we reflect on the readings today, especially looking toward the New Year ahead, let us ask: Who is my neighbor in need of love today? It might be someone struggling with loneliness, a family facing financial hardship, or a community overlooked by society, such as migrants and refugees. The call is clear: to make this year acceptable to the Lord, what must I do to serve and uplift those who are most in need? (Fernando, n.d.)

Don Schwager quotes “Christ brings hope of release from spiritual bondage,” by Eusebius of Caesarea, 260/263-340 AD.

"'The Spirit of the Lord is on me because he has anointed me' (Luke 4:18 and Isaiah 61:1). Clearly this happened to those who thought that the Christ of God was neither a mere man nor an unfleshed and unembodied Word who did not take on a mortal nature. Instead they say he is both God and human, God in that he is the only-begotten God who was in the bosom of the Father, and man... from the seed of David according to the flesh (Luke 1:32). Thus, God the Word, who through the prophecy has been called Lord, speaks out this prophecy that is preeminent among other promises: 'I am the Lord, and in the right time I will draw them together'...

"Taking the chrism in the Holy Spirit, he, chosen from among all, appears as the only-begotten Christ of God. And the verse 'he has sent me to proclaim good news to the poor' (Luke 4:18), he fulfilled in that time when he 'was preaching the kingdom of heaven' and explaining the beatitudes to the disciples by saying, 'Blessed are the poor in spirit, for theirs is the kingdom of God' (Matthew 5:3)... And for those nations then imprisoned in their souls by the invisible and spiritual powers he preached release to his newly encouraged disciples... Therefore, he preached release to the prisoners and to those suffering from blindness who were those enslaved by the error of polytheism, and he creates a year that is acceptable, through which he made all time his own year. And from the passing years of humanity he provides days of created light for those close to him. He never kept hidden the age that is to come after the perfecting of the present. For that age will be a time much on the Lord's mind, being an age and day of requiting. For he will grant a change of fortune or a year of favor to those struggling in the present life." (excerpt from COMMENTARY ON ISAIAH 2.51.5)

[Eusebius of Caesarea (260/263-340) was a bishop, Scripture scholar and first historian of the Christian church.] (Schwager, n.d.)

The Word Among Us Meditation on 1 John 4:19–5:4 comments that we don’t have to do things out of fear of punishment or out of a sense of duty. Instead, God wants to move us to obey his commandments because we know in our hearts how much he loves us and how much he desires what is best for us.

Of course, we all battle temptations and give in to weakness and sin. Even in such times, however, you don’t have to despair. Instead, remember: Jesus loved you first! Just as a parent loves their newborn child, God doesn’t love you for what you do but for who you are. He understands your struggles, and he is always ready and willing to pour out his grace on you to help you keep his commandments. He knows how much you want to please him, and he will give you whatever you need to love him in return!

“Lord, help me to never lose sight of your great love for me! (Meditation on 1 John 4:19–5:4, n.d.)

Friar Jude Winkler connects some of the short sayings in the passage from 1 John to the fight against Docetism that held our spiritual nature to be far more important than our material being. Our acceptance of the message of Love for the material world will be seen in how we keep the Commandments. Friar Jude Winkler reminds us of the connection of the Jubilee Year in Hebrew tradition to justice and the reordering of society.

Fr. Richard Rohr, OFM, introduces theologian Sallie McFague (1933–2019) who centers compassionate change in a passionate love for God.

Those who have followed Jesus most radically, regardless of their other errors and failings—people like Paul, Augustine, Teresa of Avila, Julian of Norwich, John Woolman, Pierre Teilhard de Chardin, Dorothy Day, Dietrich Bonhoeffer, Sojourner Truth, Martin Luther King Jr., Mother Teresa, and many others less well known—passionately loved both God and the world (and everything in it).… These people seem to know no limits, either in their outrageous intimacy with God nor with their borderless love for all living things. [1] (Rohr, n.d.) 

We are challenged by the seemingly enormous task of countering the trends toward isolation and self-serving policies and we implore God to revive the Spirit of Love in our environment.

References

Fernando, R. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved January 9, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/010925.html 

Luke, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved January 9, 2025, from https://bible.usccb.org/bible/luke/4?14 

Meditation on 1 John 4:19–5:4. (n.d.). The Word Among Us: Homepage. Retrieved January 9, 2025, from https://wau.org/meditations/2025/01/09/1176649/ 

1 John, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved January 9, 2025, from https://bible.usccb.org/bible/1john/5 

Psalms, PSALM 72 | USCCB. (n.d.). Daily Readings. Retrieved January 9, 2025, from https://bible.usccb.org/bible/psalms/72?1 

Rohr, R. (n.d.). A Movement of Love and Liberation. Center for Action and Contemplation. Retrieved January 9, 2025, from https://cac.org/daily-meditations/a-movement-of-love-and-liberation/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 9, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan9 

Ordinances and Order

The texts from the Roman Catholic Lectionary today resonate with our desire to know how we are justified in our relationship with God and the people in our environment.

Life and Law

The reading from the Book of Exodus presents The Ten Commandments.

* [20:1–17] The precise numbering and division of these precepts into “ten commandments” is somewhat uncertain. Traditionally among Catholics and Lutherans vv. 1–6 are considered as only one commandment, and v. 17 as two. The Anglican, Greek Orthodox, and Reformed churches count vv. 1–6 as two, and v. 17 as one. Cf. Dt 5:6–21. The traditional designation as “ten” is not found here but in 34:28 (and also Dt 4:13 and 10:4), where these precepts are alluded to literally as “the ten words.” That they were originally written on two tablets appears in Ex 32:15–16; 34:28–29; Dt 4:13; 10:2–4.

The present form of the commands is a product of a long development, as is clear from the fact that the individual precepts vary considerably in length and from the slightly different formulation of Dt 5:6–21 (see especially vv. 12–15 and 21). Indeed they represent a mature formulation of a traditional morality. Why this specific selection of commands should be set apart is not entirely clear. None of them is unique in the Old Testament and all of the laws which follow are also from God and equally binding on the Israelites. Even so, this collection represents a privileged expression of God’s moral demands on Israel and is here set apart from the others as a direct, unmediated communication of God to the Israelites and the basis of the covenant being concluded on Sinai. (Exodus, CHAPTER 20 | USCCB, n.d.)

Psalm 19 praises God’s Glory in Creation and the Law.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem. (Psalms, PSALM 19 | USCCB, n.d.)

The First Letter of Paul to the Corinthians declares Christ as the Power and Wisdom of God.

* [1:21–25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

In the Gospel of John, Jesus cleanses the Temple.

* [2:14–22] The other gospels place the cleansing of the temple in the last days of Jesus’ life (Matthew, on the day Jesus entered Jerusalem; Mark, on the next day). The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.

* [2:14] Oxen, sheep, and doves: intended for sacrifice. The doves were the offerings of the poor (Lv 5:7). Money-changers: for a temple tax paid by every male Jew more than nineteen years of age, with a half-shekel coin (Ex 30:11–16), in Syrian currency. See note on Mt 17:24.

* [2:17] Ps 69:10, changed to future tense to apply to Jesus.

* [2:19] This saying about the destruction of the temple occurs in various forms (Mt 24:2; 27:40; Mk 13:2; 15:29; Lk 21:6; cf. Acts 6:14). Mt 26:61 has: “I can destroy the temple of God…”; see note there. In Mk 14:58, there is a metaphorical contrast with a new temple: “I will destroy this temple made with hands and within three days I will build another not made with hands.” Here it is symbolic of Jesus’ resurrection and the resulting community (see Jn 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf. Hos 6:2.

* [2:20] Forty-six years: based on references in Josephus (Jewish Wars 1, 21, 1 #401; Antiquities 15, 11, 1 #380), possibly the spring of A.D. 28. Cf. note on Lk 3:1. (John, CHAPTER 2 | USCCB, n.d.)

Larry Gillick, S.J. comments that in class at Creighton on the Spiritual Exercises of St. Ignatius, a young man in his fourth year, offered the question about what exactly is meant by “Justification.”  The class discussion heated up quite quickly. Prospective Law students knew precisely the correct meaning. The Theology majors were a bit quieter, but definitely certain. The Philosophy majors took us from Aristotle and Plato through others most of the class never heard of.  Gillick, in true Jesuit style, invited them to read today’s readings, plus all of Leviticus.

So the real answer to the young scholar is not what is justification, but Who is! Our Lent is giving up false identities which tend to disidentify ourselves. We operate as misnamed, misidentified flying objects. We are invited to allow Jesus to turn us over, drive out our ways of chaos and allow Him to meet us in our simplicity, humility and faith.

May we all enjoy being at His Eucharistic Table where He turns Himself over to us. (Gillick, 2024)

Don Schwager quotes ““Destroy This Temple, and in Three Days I Will Raise It Up” Jesus cleanses the temple - his Father's house,” by John Chrysostom (347-407 AD).

"But why did Christ use such violence? He was about to heal on the sabbath day and to do many things that appeared to them transgressions of the law. However, so that he might not appear to be acting as a rival to God and an opponent of his Father, he takes occasion to correct any such suspicion of theirs... He did not merely 'cast them out' but also 'overturned the tables' and 'poured out the money,' so that they could see how someone who threw himself into such danger for the good order of the house could never despise his master. If he had acted out of hypocrisy, he would have only advised them, but to place himself in such danger was very daring. It was no small thing to offer himself to the anger of so many market people or to excite against himself a most brutal mob of petty dealers by his reproaches and the disruption he caused. This was not, in other words, the action of a pretender but of one choosing to suffer everything for the order of the house. For the same reason, to show his agreement with the Father, he did not say 'the holy house' but 'my Father's house.' See how he even calls him 'Father,' and they are not angry with him. They thought he spoke in a more general way, but when he went on and spoke more plainly of his equality, this is when they become angry." (excerpt from HOMILIES ON THE GOSPEL OF JOHN 23.2) (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 1:22-25 declares of course that  Jesus is God’s wisdom and power! He’s the Son of God, after all. But what do these words mean?

These are not just historical facts. The power and wisdom of God are present today—and they’re yours in Christ! Every act of love, forgiveness, and generosity that you perform demonstrates his wisdom to a world lost in folly. Every time you pray in confident intercession, every time you rely on God’s grace to say no to temptation, and every time you lay down your life to care for someone, you are revealing the power of God.

That’s right. You can be God’s revelation to this world!

“Jesus, fill me with your wisdom and power so that I can share them with everyone around me!” (Meditation on 1 Corinthians 1:22-25, n.d.)

Friar Jude Winkler comments on the passage from Exodus that describes our relationship with God and others in the Ten Commandments. Paul explains to the Corinthians the need of the Jews for a sign and the Greeks for wisdom. Greek philosophy could not accept God having anything to do with the corrupt created world. Friar Jude notes the placement of the cleansing of the Temple in Chapter 2 of John underlines the theme of this Gospel as the preparation of Jesus for the Cross.

Fr. Richard Rohr, OFM, encourages us to recognize how the soul of nature mirrors our own. Through extended time in nature, Francis of Assisi became intimately connected with non-human living things and came to recognize that the natural world was also imbued with soul. Almost all male initiation rites—including those of Jesus and John the Baptist (see Matthew 3:13–17)—took place in nature, surely for that reason.

Many human beings simply haven’t found their own blueprint or soul, so they cannot see it anywhere else. Like knows like! When we only meet reality at the external level, we do not meet our own soul and we have no ability to meet the soul of anything else either. We clergy would have done much better to encourage Christians to discover their souls instead of “save” them.

While everything has a soul, in many people it seems to be dormant, disconnected, and ungrounded. They are not aware of the inherent truth, goodness, and beauty shining through everything. If God is as great, glorious, and wonderful as religions claim, then wouldn’t such a God would make such “wonderfulness” universally available? Surely, such connection and presence are as freely available as the air we breathe and the water we drink. (Rohr, 2024)

We, like the Israelites with Moses, desire to know the rules for our righteousness with God even as we stumble on seeking signs and trusting the Way of the Cross to full life.

References

Exodus, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2024, from https://bible.usccb.org/bible/exodus/20?1 

Gillick, L. (2024, March 3). Creighton U. Daily Reflection. Online Ministries. Retrieved March 3, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/030324.html 

John, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2024, from https://bible.usccb.org/bible/john/2 

Meditation on 1 Corinthians 1:22-25. (n.d.). The Word Among Us: Homepage. Retrieved March 3, 2024, from https://wau.org/meditations/2024/03/03/905383/ 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2024, from https://bible.usccb.org/bible/1corinthians/1?22 

Psalms, PSALM 19 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2024, from https://bible.usccb.org/bible/psalms/19?8 

Rohr, R. (2024, March 3). The Soul of Nature — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 3, 2024, from https://cac.org/daily-meditations/the-soul-of-nature/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 3, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=mar3