Children and the Kingdom

The texts from the Roman Catholic Lectionary today contrast a legalistic limiting view of God with the invitation of Jesus to relate to the Divine and each other in a childlike Way.

Children and Life

The reading from the Prophet Ezekiel expresses Individual Responsibility and Retribution.

* [18:2] Parents…on edge: a proverb the people quoted to complain that they were being punished for their ancestors’ sins; cf. Jer 31:29.

* [18:6] Eat on the mountains: take part in meals after sacrifice at the high places.

* [18:25] The LORD’s way is not fair: this chapter rejects the idea that punishment is transferred from one generation to the next and emphasizes individual responsibility and accountability. (Ezekiel, CHAPTER 18 | USCCB, n.d.)

Psalm 51 is a Prayer for Cleansing and Pardon.

* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Psalms, PSALM 51 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Blesses Little Children.

* [19:13–15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36. (Matthew, CHAPTER 19 | USCCB, n.d.)

Vivian Amu comments that we are protective of our relationship with God, and sometimes do not do enough to invite others in to pray for us and with us.

In the gospel, Jesus highlights the children, not just as a symbol of innocence and humility, but as models of openness to God. No matter how far we have strayed, God is ready to give us a fresh start so we may live more fully and learn to invite others in. The readings give us the assurance today that God takes no pleasure in our death, sin, or suffering. God does not take pleasure in turning anyone away, regardless of who we are or what we have done. However, the readings make clear that even though we will not be turned away by God, each of us is personally responsible for our words, deeds, and actions. Be mindful of your ways. We are each measured according to our ways. Return to God and live. (Amu, n.d.)

Don Schwager quotes “To such belongs the Kingdom,” by Epiphanius the Latin (late 5th century).

"Why did the disciples keep the children back? Not because of the children's wickedness but because it was not the right time. They did not want the Lord to be tired by the great crowd. To them he said, 'Let the children come to me and do not hinder them, for to such belongs the kingdom of heaven.' For children are ignorant of wickedness. They do not know how to return evil for evil or how to do someone an injury. They do not know how to be lustful or to fornicate or to rob. What they hear, they believe. They love their parents with complete affection. Therefore, beloved, the Lord instructs us that what they are by the gift of nature, we should become by the fear of God, a holy way of life and love of the heavenly kingdom - for unless we are alien to all sin just like children, we cannot come to the Savior." (excerpt from INTERPRETATION OF THE GOSPELS 25) (Schwager, n.d.)

The Word Among Us Meditation on Ezekiel 18:1-10, 13, 30-32 comments that repentance is the key to this righteous life that Ezekiel talks about. It’s the way that we can turn from unrighteousness and be converted and cleansed of guilt. It’s how we can open ourselves to the Lord’s grace and “make for [ourselves] a new heart and a new spirit” (Ezekiel 18:31)!

The place we receive this forgiveness and grace, first and foremost, is in the Sacrament of Reconciliation. It’s there that we take responsibility before God in a special way for our thoughts and our words, for what we have done and what we have failed to do. We honestly acknowledge our motivations. And we meet our merciful God, who is eager to pour out his grace to help us sin no more—to help us begin a new life.

“Lord, thank you for this sacrament of healing!” (Meditation on Ezekiel 18:1-10, 13, 30-32, n.d.)

Friar Jude Winkler comments on the passage from Ezekiel that rejects a notion at the time that God intended that responsibility for the sins of parents be transferred to the children. The concept of original sin may be considered original brokenness that we encounter in the world when we are born. Friar Jude reminds us that the children of Jesus' time had a high mortality rate and received the protection of God because they needed it.

Fr. Richard Rohr, OFM, introduces author Shannon K. Evans who finds in Julian of Norwich a model for how to expand our images of God.

Engaging with the feminine face of God does not mean obliterating the masculine one. Not only is there room for both in our spiritual imaginations but Julian of Norwich would argue that there’s room for both at the same time. Dame Julian approached gender binaries playfully, with a refreshing absence of precision. She repeatedly wrote things like “Jesus births,” “he mothers,” and “Jesus as both Son and Mother,” knowing in full confidence that the One who whispered the world into existence does not conform to gender binaries established by human society…. 

In the midst of our own discomfort and hesitancies, Julian of Norwich offers an ease, a gentle reassurance, that God is much larger than our finite brains can comprehend. This God we know and love—this God we have experienced—is big enough to hold it all. The question is, can we put aside our fears and prejudices and get on board with that? (Rohr, n.d.)

When we contemplate the actions and play of the children in our environment we have a view of the model Jesus presents for humble, inquisitive, and inclusive openness to love.

References

Amu, V. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 17, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081724.html 

Ezekiel, CHAPTER 18 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/ezekiel/18?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/matthew/19?13 

Meditation on Ezekiel 18:1-10, 13, 30-32. (n.d.). The Word Among Us: Homepage. Retrieved August 17, 2024, from https://wau.org/meditations/2024/08/17/1051148/ 

Psalms, PSALM 51 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/psalms/51?12 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 17, 2024, from https://cac.org/daily-meditations/julian-of-norwich-weekly-summary/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 17, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug17 

Piety and Hypocrisy

The texts from the Roman Catholic Lectionary today challenge us to practice prayer, fasting, and almsgiving in a selfless manner.

Consider our attitude

In the reading from the Second Letter of Kings, Elijah ascends to heaven and Elisha succeeds Elijah.

* [2:1–25] The story of Elisha’s succession to Elijah’s prophetic office is oddly set between the death of Ahaziah (1:17) and the accession of his successor (3:1). The effect is to place this scene, which is the central scene in the whole of 1–2 Kings, outside of time. It thereby becomes almost mythic in its import and reminds us that, behind the transitory flow of kings and kingdoms, stand the eternal word of God and the prophets who give it voice. Just as 1–2 Kings pivots on this chapter, so this scene too is concentrically constructed. Together Elijah and Elisha journey to Bethel, thence to Jericho, and thence across the Jordan. There Elijah is taken up in the whirlwind and Elijah’s mantle of power comes to Elisha. Now alone, Elisha crosses the Jordan again, returns to Jericho and thence back to Bethel. (2 Kings, CHAPTER 2 | USCCB, n.d.)

Psalm 31 offers Prayer and Praise for Deliverance from Enemies

* [Psalm 31] A lament (Ps 31:2–19) with a strong emphasis on trust (Ps 31:4, 6, 15–16), ending with an anticipatory thanksgiving (Ps 31:20–24). As is usual in laments, the affliction is couched in general terms. The psalmist feels overwhelmed by evil people but trusts in the “God of truth” (Ps 31:6). (Psalms, PSALM 31 | USCCB, n.d.)

In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches concerning Almsgiving, Prayer, and Fasting.

* [6:1–18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechō, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).

* [6:2] The hypocrites: the scribes and Pharisees, see Mt 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for. (Matthew, CHAPTER 6 | USCCB, n.d.)

Tom Lenz asks “Why have there been times when my actions and intentions were not aligned?”

It doesn’t seem hard to answer my own question…my ego loves the attention. Getting praise from my peers for helping out, going to church, or putting in the extra effort on a project seems to be some sort of fuel for my actions. But after reflecting on it for a good long time, that reward, compared to the reward when my intentions are in the right alignment, doesn’t even compare. I think this is what Jesus means when he says, “Amen, I say to you, they have received their reward.” Yes, it is a reward, but not THE reward…”And your Father who sees in secret will repay you.” The quick “feel good” that my ego receives somehow always fades quickly and is never enough. But, the reward I receive from doing good things, praying, or sacrificing without the fanfare when my intentions are rightly aligned is always enough and has a kind of staying power and depth that my ego rewards just cannot match. (Lenz, n.d.)

Don Schwager quotes “Pray with the angels,” by John Chrysostom, 547-407 A.D.

"When you pray, it is as if you were entering into a palace - not a palace on earth, but far more awesome, a palace in heaven. When you enter there, you do so with complete attentiveness and fitting respect. For in the houses of kings all turmoil is set aside, and silence reigns. Yet here you are being joined by choirs of angels. You are in communion with archangels and singing with the seraphim, who sing with great awe their spiritual hymns and sacred songs to God, the Lord of all. So when you are praying, mingle with these voices, patterning yourself according to their mystical order. It is not to human beings that you are praying but to God, who is present everywhere, who hears even before you speak and who knows already the secrets of the heart. If you pray to this One, you shall receive a great reward. 'For your Father who sees in secret shall reward you openly.' He did not merely say he would give it to you but reward you, as if he himself had made a pledge to you and so honored you with a great honor. Because God himself is hidden, your prayer should be hidden." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 19.3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:1-6, 16-18 comments that Our Father in heaven sees the sacrifices we make “in secret” (Matthew 6:6). He is the audience that matters; he is the One we are trying to please. And as we cultivate the habit of performing good deeds for his eyes alone, we will find that he “repays” us with a deepening love for him and for the people we serve.

Our growth in holiness has little to do with flashy appearances or impressive demonstrations of devotion. It consists in offering our hearts without fanfare to God, who sees and treasures not an external image, but what lies within.

“Heavenly Father, I want all of my actions to be for you and pleasing to you.” (Meditation on Matthew 6:1-6, 16-18, n.d.)

Friar Jude Winkler comments on how Elijah was taken up to where God’s Throne was. In the Hebrew Testament, Enon, Elijah, and Moses did not die and are attributed as sources of some apocalyptic books. Friar Jude reminds us that alms, prayer, and fasting were suggested as a means of transfer of guilt after the destruction of the Temple and we need to give witness to our faith without seeking praise.

Fr. Richard Rohr, OFM, introduces psychotherapist Resmaa Menakem who connects our individual healing from trauma with our communal healing from racism and other social ills. He describes “clean pain” as that which is faced and transformed instead of denied. Father Richard considers the effects of trauma in individuals and social systems.

When people at work, in our families, in politics, or in the church seem to be completely irrational, counterproductive, paranoid, or vengeful, there’s a good chance they’re acting out of some form of the survival mode, which can be triggered in many ways. Persons with trauma deserve deep understanding (which is hard to come by), sympathy (which is difficult if we have never been there ourselves), patience (because it’s not rationally controllable), healing (not judgment), and, frankly, years of love from at least one person or animal over time. 

Could this be what mythology means by the “sacred wound” and the church meant by “original sin”—not something we did, but the effects of something done to us? I believe it is. It’s no wonder Jesus teaches so much about forgiveness, and practices so much healing touch and talk. [2] (Rohr, n.d.)

Our Baptismal anointing calls us to practice piety, study, and action even as the text today warns us against the hypocrisy of seeking self aggrandizement for our practices.

References

Lenz, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved June 19, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/061924.html 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 19, 2024, from https://bible.usccb.org/bible/matthew/6?1 

Meditation on Matthew 6:1-6, 16-18. (n.d.). The Word Among Us: Homepage. Retrieved June 19, 2024, from https://wau.org/meditations/2024/06/19/1003749/ 

Psalms, PSALM 31 | USCCB. (n.d.). Daily Readings. Retrieved June 19, 2024, from https://bible.usccb.org/bible/psalms/31 

Rohr, R. (n.d.). Choosing to Face Our Pain. Center for Action and Contemplation. Retrieved June 19, 2024, from https://cac.org/daily-meditations/choosing-to-face-our-pain/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 19, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun19 

2 Kings, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved June 19, 2024, from https://bible.usccb.org/bible/2kings/2?1