Praise Divine Generosity

The texts from the Roman Catholic Lectionary today connect our praise and internal disposition to the grace that enables us to be transformed as disciples of Jesus.

Grace and generosity

The Book of Sirach looks to what is a pleasing and acceptable sacrifice.

* [35:1–26] Keeping the commandments of the law and avoiding injustice constitute sacrifice pleasing and acceptable to God (vv. 1–5). Offerings also should be made to him, cheerfully and generously; these he repays sevenfold (vv. 6–13). Extortion from widows and orphans is injustice, and God will hear their cries (vv. 14–22a). Punishing the proud and the merciless and coming to the aid of the distressed, he requites everyone according to their deeds (vv. 22b–26).1 

Psalm 50 exhorts us to offer to God praise as our sacrifice (Psalm 50:14).

In the Gospel from Mark, Jesus reassures Peter that his sacrifice is pleasing to God.

Mark Latta suggests that our reluctance and anxiety is the same as Peter’s. While Peter was outspoken, enthusiastic and often spontaneous perhaps he, like us, realized that he may be left with nothing as a result of supporting Jesus. Indeed it is likely our fear and specifically the fear of losing our attachments to the material things of the world that is our barrier to receiving God’s promise.

 How do we overcome our fears to embrace God’s will for us? It might be as simple as Dorothy Bernard’s perspective that “courage is fear that has said its prayers”. The reward to those who are not enslaved to disordered attachments is to be content with their sense of self and their personal God-given dignity and to have inner peace. If we see wealth, honor and power for what they are and not how the world sees them not only do we enhance our own sense of dignity but we are more open to seeing the dignity of others and showing the respect and care for others that Jesus modeled for us. Whoever wants to be first must in fact be the last of all and in service to all.4

Don Schwager quotes “The spiritual sense of leaving the family,” by Clement of Alexandria, 150-215 A.D.

"Do not let this passage trouble you. Put it side by side with the still harder saying Jesus delivered in another place in the words, 'Whoever hates not father, and mother, and children, and his own life besides, cannot be my disciple' (Luke 14:26). Note that the God of peace, who exhorts us to love our enemies, does not arbitrarily require us literally to hate or abandon those dearest to us. But if we are to love our enemies, it must be in accordance with right reason that, by analogy we should also love our nearest relatives... But insofar as one's father, or son, or brother, becomes for you a hindrance to faith or an impediment to godly life, one should then not collude with that temptation. Attend to the spiritual, rather than the fleshly, meaning of the command."5  

The Word Among Us Meditation on Mark 10:28-31 suggests that God might have been asking us for years to control our anger, remove the chip from our shoulder, or stop committing the same sin over and over again. But suppose that we do find the grace to change. He won’t ask, “What took you so long?” His mercy is abundant and overflowing. It doesn’t work on a schedule or a tight deadline, so we are not late.

 This is a hard concept to wrap our minds around. Jesus doesn’t keep time or measure progress the same way our boss or anybody else does. Everything depends on his free gift of grace—a gift that he offers us to the very end. That’s why “the last will be first” (Mark 10:31). It’s not necessarily because they will outrun the first; it’s because the people we consider “last” will be treated just as bountifully as the ones who we think are “first.”
Jesus promised that anyone who gives up his old way of life will receive “a hundred times more now in this present age . . . and eternal life in the age to come” (Mark 10:30).6

Friar Jude Winkler notes that Ben Sira teaches observing the Law is a wonderful sacrifice. Our internal disposition should be reflected in our liturgy. Friar Jude recalls the decision of St Francis of Assisi to live with nothing and the freedom that results from that choice.

Fr. Richard Rohr, OFM, can see why Christians celebrate the Eucharist so often. This message is such a shock to the psyche, such a challenge to our pride and individualism, that it takes a lifetime of practice and much vulnerability for it to sink in—as the pattern of every thing, not just the bread and wine. Every thing is in Christ and Christ is in every thing. There is only one suffering, and it is the suffering of God. There is only one love, and it is all the love of God.

There’s a real difference between mere ceremonies and life-changing rituals, as my friend Fr. Jim Clarke taught me. [1] Ceremonies normally confirm and celebrate the status quo and avoid the shadow side of things. For example, on July 4 in the United States, we celebrate Independence Day with fireworks and parades to show we’re “proud to be an American,” while never acknowledging colonists’ genocide of Indigenous Peoples, the enslavement of Africans, how our over-consumption has contributed to planetary devastation, and other ways our “freedom” has cost others. We are not allowed to note these things without being considered unpatriotic or even rebellious. True sacred ritual is different than mere ceremony because it offers an alternative universe, where the shadow is named and drawn into the light. Sadly, most groups avoid real life-changing and healing rituals—even the church.7 

Our unity is in Christ and and we praise the freedom that we experience through the grace of God as we let go of the distractions from our journey.

References

1	(n.d.). Sirach chapter 35 - United States Conference of Catholic Bishops Retrieved March 5, 2019, from http://www.usccb.org/bible/readings/bible/Sirach/35:1
2	(n.d.). Psalms chapter 50. Retrieved March 5, 2019, from http://bible.oremus.org/?ql=418777966
3	(n.d.). Mark, chapter 10. Retrieved March 5, 2019, from http://www.usccb.org/bible/readings/bible/mark/10:17
4	(n.d.). Creighton U Daily Reflections .... Retrieved March 5, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved March 5, 2019, from https://dailyscripture.servantsoftheword.org/
6	(2019, March 5). Mass Readings and Catholic Daily .... Retrieved March 5, 2019, from https://wau.org/meditations/2019/03/05 /
7	(n.d.). Daily Meditations Archive: March 2019 - Center for Action and .... Retrieved March 5, 2019, from https://cac.org/category/daily-meditations/2019/03/

Mindful of sin

The texts from the Roman Catholic Lectionary today invite us to remember to be cautious on our journey to avoid neglecting the Life we experience in Christ.

Parking our decisions

The reading from the Book of Sirach warns against presumption in our relationship with God.

* [5:1–8] The vices of the rich are pride and independence (vv. 1–2), presumption (v. 3), false security (vv. 4–6), and impenitence (v. 7), which cannot escape the divine wrath (vv. 7–8). Cf. Prv 18:23; 19:1; 28:6.1 

Psalm 1 is a preface to the whole Book of Psalms as it shares images of the wisdom and folly in our choices.

 * [Psalm 1] A preface to the whole Book of Psalms, contrasting with striking similes the destiny of the good and the wicked. The Psalm views life as activity, as choosing either the good or the bad. Each “way” brings its inevitable consequences. The wise through their good actions will experience rootedness and life, and the wicked, rootlessness and death.2

In the Gospel from Mark Jesus teaches the dangers in the temptations to sin. He uses the simile of Salt for His disciples.

* [9:49] Everyone will be salted with fire: so the better manuscripts. Some add “every sacrifice will be salted with salt.” The purifying and preservative use of salt in food (Lv 2:13) and the refinement effected through fire refer here to comparable effects in the spiritual life of the disciples of Jesus.3 

Mark and Farley Mowat in his book “And No Birds Sang” cite Isaiah Chapter 66.[Mark 9:48 and Isaiah 66:24]. Michael Fishbane shares the monotheism open to the world in the last Chapter of the Book of the Prophet Isaiah.

In Isaiah 40‑66, then, monotheism is portrayed as a total and absolute phenomenon.But this does not lead to exclusiveness or intolerance. The foreigners are repeatedly promised access to the Temple and the divine service performed there–both as pilgrims and as practitioners (56:1‑8; 66:18‑21). The strident nature of these passages, with their bold assertion of priestly service by non‑Israelites, strikes one as a polemical stance in the postexilic community. ‘As for the foreigners … who hold fast to My covenant–I will bring them to My sacred mount and let them rejoice in My house of prayer. Their burnt offerings and sacrifices shall be welcome on My altar; for My House shall be called a house of prayer for all peoples” (56:6‑7).4 

Kimberly Grassmeyer asks what is the millstone that pulls us away from a right path?

Do we struggle with greed? Jealousy? Perhaps we tell white lies or manipulate to achieve our ends.  I can judge too quickly. Too often I fail to put others’ needs above my own. Jesus’ words challenge us to be introspective enough to see our flaws so that we can then choose to remedy those flaws.  I have no intention of removing any body parts, as Jesus imagines in his teaching… but I can mindfully and with discipline act better than my nature. I can have the humility to claim my imperfection yet not be “overconfident” in carelessly clinging to my imperfections as an excuse to then expect forgiveness.  I can strive to be better, to be closer to God, to move further from my sinful nature, and to have the humility to ask for help and for the forgiveness that comes through Jesus Christ.5 

Don Schwager quotes “Why not skip over such passages,” by John Chrysostom (347-407 AD).

 "This is no trivial subject of inquiry that we propose, but rather it concerns things most urgent, and about which many inquire: namely, whether hell fire has any end. For that it has no end Christ indeed declared when he said, 'Their fire shall not be quenched, and their worm shall not die' (Isaiah 66:24). Yes, I know a chill comes over you on hearing these things. But what am I to do? For this is God's own command... Ordained as we have been to the ministry of the word, we must cause our hearers discomfort when it is necessary for them to hear. We do this not arbitrarily but under command." (excerpt from the  HOMILIES ON FIRST CORINTHIANS 9.1)6

The Word Among Us Meditation on Mark 9:41-50 shares that Jesus taught them that humility and self-giving are the pathway to true greatness. Why is this so? Because humble service acts as a salt scrub.

You don’t have to look far to find opportunities to humble yourself and serve other people. According to St. Francis de Sales, “Great occasions for serving God seldom come, but little ones surround us daily.” Kindness to an irritable spouse, patience with a slow driver, and encouragement to a struggling coworker are all little acts of service. Offering to empty the dishwasher, pick up the dry cleaning, and pour someone a second cup of coffee—these small personal acts can help you keep “salt” in yourself—and they can promote peace with those around you. Through them, you are offering your life to God and to his people—and that’s always a beautiful sight!7 

Friar Jude Winkler reflects on the Wisdom of Sirach that today is the day of conversion. Some who do not have instruction on the over the top Jewish teaching may respond in an eccentric manner as attributed to Church Father Origen. Friar Jude has a vision of Christians leaving Church that is similar to children running to recess.

Fr. Richard Rohr, OFM, knows he has never been separate from God. He would love for us to bring this realization to loving consciousness!

In fact, why not stop reading now and just breathe and let it sink in? It is crucial that you know this experientially and at a cellular level—which is, in fact, a real way of knowing just as much as rational knowing. Its primary characteristic is that it is nondual and thus an open-ended consciousness, which does not close down so quickly and so definitively as dualistic thought does.8 

Our familiarity and presumption are potential obstacles in our journey. Humility and nondual contemplation help restore our relationship in Christ.

References

1	(n.d.). Sirach chapter 5 - United States Conference of Catholic Bishops Retrieved February 28, 2019, from http://www.usccb.org/bible/readings/bible/Sirach/5:1
2	(n.d.). Psalms chapter 1 - United States Conference of Catholic Bishops Retrieved February 28, 2019, from http://www.usccb.org/bible/readings/bible/Psalms/1:1
3	(n.d.). Mark, chapter 9. Retrieved February 27, 2019, from http://www.usccb.org/bible/readings/bible/mark/9:38
4	(n.d.). Isaiah 40-66: Return and Restoration | My Jewish Learning. Retrieved February 28, 2019, from https://www.myjewishlearning.com/article/isaiah-40-66-return-and-restoration/
5	(n.d.). Creighton U Daily Reflections .... Retrieved February 28, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	n.d.). Daily Scripture Readings and Meditations. Retrieved February 28, 2019, from https://dailyscripture.servantsoftheword.org/
7	(2019, February 28). 7th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved February 28, 2019, from https://wau.org/meditations/2019/02/28/
8	(n.d.). Daily Meditations Archives — Center for Action and Contemplation. Retrieved February 28, 2019, from https://cac.org/category/daily-meditations/2019/02/

Wisdom assesses action

The texts from the Roman Catholic Lectionary today remind us that the gift of Wisdom invites us to see the world around us through the eyes of God even as that viewpoint requires us to be transformed in our perceptions of reality.

Wisdom to see deeper

The Book of Sirach teaches that Wisdom is developed by her discipline (Sirach 4.17).

* [4:11–19] The Hebrew text in vv. 15–19 presents wisdom speaking in the first person, as in chap. 24. The precious fruits of wisdom—life, favor, glory, blessings, God’s love—arouse desire for her (vv. 11–14). Her disciples are like ministers (v. 14) and judges (v. 15), whose descendants have her for their heritage (v. 16). They enjoy happiness and learn her secrets after surviving her tests (vv. 17–18). Those who fail her are abandoned to destruction (v. 19).1 

In the Gospel from Mark Jesus disciples seek His Wisdom in how to deal with another exorcist not from their group.

* [9:38–41] Jesus warns against jealousy and intolerance toward others, such as exorcists who do not follow us. The saying in Mk 9:40 is a broad principle of the divine tolerance. Even the smallest courtesies shown to those who teach in Jesus’ name do not go unrewarded.2 

Susan Naatz believes that mothers, grandmothers, aunts, sisters and women in general throughout the history of humankind have shared their wisdom and breathed life into our human condition over and over again. Through them we have received life-giving breath from God.

Wisdom is frequently referred to in scripture in feminine terms.  Thanks to the wisdom figures in my own life, it has always been easy for me to image wisdom as feminine and this image has often taken my prayer to a very deep place… As Sirach invites us to pray and meditate on the feminine aspects of wisdom, let us imagine a special woman in our lives either past or present who has breathed life into us through her wisdom.3 

Don Schwager quotes “Encouraging good works done in Christ,” by Augustine of Hippo, 354-430 A.D.

 "We ought not be disturbed because some who do not belong or do not yet belong to this temple, that is, among whom God does not or does not yet dwell, perform some works of power, as happened to the one who cast out devils in the name of Christ (Mark 9:38, Luke 9:49). Although he was not a follower of Christ, Christ ordered that he be allowed to continue because it gave a valuable testimony of his name to many... The centurion Cornelius also saw the angel that was sent to him to say that his prayers had been heard and his alms accepted (Acts 10:3-4), even before he was incorporated into this temple by regeneration." (excerpt from  LETTER 187, TO DARDANUS 36)4

The Word Among Us Meditation on Mark 9:38-40 declares that Jesus’ name is truly “the name that is above every name” (Philippians 2:9). His authority to dispel evil and darkness is not just reserved for him alone.

You have been baptized into his name, and that means you can call on that name. He has placed his name in your heart, so call on it!
“Jesus, may your name be ever on my heart and lips.”5 

Friar Jude Winkler observes that the gift of Wisdom to see, like God, the spiritual intent in things does not come easily. The one outside the group may be shunned even when God is working there. Friar Jude notes that the authority given by Jesus to minister to others is not a monopoly but a service.

Fr. Richard Rohr, OFM, shares that Paul summarizes his corporate understanding of salvation with his shorthand phrase “en Cristo,” using it more than any single phrase in all of his letters (over 100 times). En Cristo seems to be Paul’s code phrase for the gracious, participatory experience of salvation “from the beginning” (see Ephesians 1:3-12), the path that he so urgently wanted to share with the world. Succinctly put, this identity means humanity has never been separate from God—unless and except by its own negative choice. All of us, without exception, are living inside of a cosmic identity, already in place, that is drawing and guiding us forward. We are all en Cristo, willingly or unwillingly, happily or unhappily, consciously or unconsciously.

Every single creature—the teen mother nursing her child, every one of the twenty thousand species of butterflies, an immigrant living in fear, a blade of grass, you reading this meditation—all are “in Christ” and “chosen from the beginning” (Ephesians 1:3-4, 9-10). What else could they be? Salvation for Paul is an ontological and cosmological message (which is solid) before it ever becomes a moral or psychological one (which is always unstable). Pause and give that some serious thought.6 

The struggle to accept the Wisdom of the unity in Christ of all is part of the difficult discipline that we experience on our journey for truth, beauty, and Love.

References

1	(n.d.). Sirach chapter 4 - United States Conference of Catholic Bishops Retrieved February 27, 2019, from http://www.usccb.org/bible/readings/bible/Sirach/4:11
2	(n.d.). Mark, chapter 9. Retrieved February 27, 2019, from http://www.usccb.org/bible/readings/bible/mark/9:38
3	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved February 27, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 27, 2019, from https://dailyscripture.servantsoftheword.org/
5	(2019, February 27). 7th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved February 27, 2019, from https://wau.org/meditations/2019/02/27/
6	(n.d.). Daily Meditations Archives — Center for Action and Contemplation. Retrieved February 27, 2019, from https://cac.org/category/daily-meditations/2019/02/