Remember Mercy

The texts from the Roman Catholic Lectionary today challenge us to attend to the prompting of the Spirit as we try to resolve our spiritual practice and our call to support the needs of all people with mercy.

Mercy and Action

In the reading from the Book of Exodus, the First Passover is instituted.

* [12:1–20] This section, which interrupts the narrative of the exodus, contains later legislation concerning the celebration of Passover.

* [12:2] As if to affirm victory over Pharaoh and sovereignty over the Israelites, the Lord proclaims a new calendar for Israel. This month: Abib, the month of “ripe grain.” Cf. 13:4; 23:15; 34:18; Dt 16:1. It occurred near the vernal equinox, March–April. Later it was known by the Babylonian name of Nisan. Cf. Neh 2:1; Est 3:7.

* [12:4] The lamb’s cost: some render the Hebrew, “reckon for the lamb the number of persons required to eat it.” Cf. v. 10. (Exodus, CHAPTER 12 | USCCB, n.d.)

Psalm 116 is thanksgiving for Recovery from Illness.

* [Psalm 116] A thanksgiving in which the psalmist responds to divine rescue from mortal danger (Ps 116:3–4) and from near despair (Ps 116:10–11) with vows and Temple sacrifices (Ps 116:13–14, 17–19). The Greek and Latin versions divide the Psalm into two parts: Ps 116:1–9 and Ps 116:10–19, corresponding to its two major divisions. (Psalms, PSALM 116 | USCCB, n.d.)

In the Gospel of Matthew, Jesus' disciples are criticized for plucking grain on the Sabbath.

* [12:1–14] Matthew here returns to the Marcan order that he left in Mt 9:18. The two stories depend on Mk 2:23–28; 3:1–6, respectively, and are the only places in either gospel that deal explicitly with Jesus’ attitude toward sabbath observance.

* [12:1–2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Ex 34:21).

* [12:3–4] See 1 Sm 21:2–7. In the Marcan parallel (Mk 2:25–26) the high priest is called Abiathar, although in 1 Samuel this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David’s men being without food.

* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples. (Matthew, CHAPTER 12 | USCCB, n.d.)

Tom Purcell comments that with the shrinking of the world, through the proliferation of communication media and cultural and economic interactions, all faith traditions have both opportunities and challenges – how do others answer these common questions and how should (or should not) my traditions respond to the practices, thoughts, philosophies and cultures of the others we encounter.  Believers face the dichotomy that disturbed both Tevye and the Pharisees – how to maintain faithful adherence to personal faith traditions, when secular and other forces pull people in different directions.

My prayer today is for the grace to be open to the wisdom of other faith traditions, and how those traditions are similar to and different than my own, to learn what they offer in helping me understand my own relationship with my Creator, and for the strength to keep true to the important and not to worry about the small things. (Purcell, 2023)

Don Schwager quotes “The Seventh Day,” from the early Greek fathers, attributed to Eusebius of Alexandria (5th century AD).

"Now every week has seven days. Six of these God has given to us for work, and one for prayer, rest, and making reparation for our sins, so that on the Lord's Day we may atone to God for any sins we have committed on the other six days. Therefore, arrive early at the church of God; draw near to the Lord and confess your sins to him, repenting in prayer and with a contrite heart. Attend the holy and divine liturgy; finish your prayer and do not leave before the dismissal. Contemplate your master as he is broken and distributed, yet not consumed. If you have a clear conscience, go forward and partake of the body and blood of the Lord." (excerpt from SERMON 6, 1-2) (Schwager, n.d.)

The Word Among Us Meditation on Exodus 11:10–12:14 comments that this description of a vigilant, on-the-go meal can serve as a helpful symbol of the Christian life. Like the Israelites, we are pilgrims journeying toward our true homeland. So we need to be ready to follow the Lord whenever and wherever he leads. And as it was for them, so for us there are some things we need to do and there are some things God does for us.

As for God’s part, he has been at work from the beginning. He has already saved us and made us his own. He continues to teach us and lead us by his Spirit. He gives himself to us as our unleavened bread and Passover lamb in the Eucharist. He also feeds us every day in his word, in prayer, and through our brothers and sisters in Christ. In short, he provides everything we need so that we are ready to hear him calling us when the time comes.

You are on a journey to an eternal banquet—and God himself is leading you!

“Here I am, Lord! I’m ready to go wherever you lead me.” (Meditation on Exodus 11:10–12:14, n.d.)

Friar Jude Winkler notes how God is preparing to force Pharaoh’s hand to let the Israelites leave Egypt. The spiritual practice of Passover is compared to Eucharist and the entering into eternity to “re-present” the Presence of God. Friar Jude notes how Jesus as the Son of Man asserts lose and bind authority over the interpretation of the Law.

 

Fr. Richard Rohr, OFM, notes how In Jesus’ painful death, theologian Kwok Pui Lan experiences God’s solidarity with the suffering of Asian women. For Richard Rohr, the “bias from the bottom” is a way of following God and living life from the side of suffering.

Instead of legitimating what we are already doing, liberation theology simply tries to read the text from the side of the pain. That’s all. For me, that is the icon of Jesus—to read not from the side of power, but from the side of pain. Who has the pain? Where is the pain? As many have said, Jesus is on both sides of every war. The Germans in the First World War had their “Gott mit uns” [God with us] on their belt buckles, but God is in the foxholes of both sides. God is with all people crying out in their pain. Doesn’t that leave us feeling helpless? It’s not an exclusive god of our group anymore; it’s the universal God of all the earth, of all peoples. But it’s only possible to think this way when we move to the level of wisdom, which is the level of liberation. We don’t have time for group-centric religion anymore. There is too much suffering. [2] (Rohr, 2022)

We receive life and spiritual experience in our religious ceremonies and the Spirit activates mercy and compassion to live as followers of Christ.

References

Exodus, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 21, 2023, from https://bible.usccb.org/bible/exodus/12 

Matthew, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 21, 2023, from https://bible.usccb.org/bible/matthew/12 

Meditation on Exodus 11:10–12:14. (n.d.). The Word Among Us: Homepage. Retrieved July 21, 2023, from https://wau.org/meditations/2023/07/21/738412/ 

Psalms, PSALM 116 | USCCB. (n.d.). Daily Readings. Retrieved July 21, 2023, from https://bible.usccb.org/bible/psalms/116?12 

Purcell, T. (2023, July 21). Creighton U. Daily Reflection. Online Ministries. Retrieved July 21, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/072123.html 

Rohr, R. (2022, August 30). God Is on the Side of Pain. CAC Daily Meditations 2023. Retrieved July 21, 2023, from https://cac.org/daily-meditations/god-is-on-the-side-of-pain-2023-07-21/ 

Schwager, D. (n.d.). I Desire Mercy and Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 21, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul21 

Prescribed Mercy

The texts from the Roman Catholic Lectionary today challenge us to review our connection to liturgical and cultural prescriptions to uncover their role in bringing life to our journey.

Mercy in prescribed action

 

The reading from the Book of Exodus details the actions for participants as the First Passover is instituted.

 

* [12:1–20] This section, which interrupts the narrative of the exodus, contains later legislation concerning the celebration of Passover.1* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.1

 

Psalm 116 is a thanksgiving for recovery from illness.

* [Psalm 116] A thanksgiving in which the psalmist responds to divine rescue from mortal danger (Ps 116:3–4) and from near despair (Ps 116:10–11) with vows and Temple sacrifices (Ps 116:13–14, 17–19). The Greek and Latin versions divide the Psalm into two parts: Ps 116:1–9 and Ps 116:10–19, corresponding to its two major divisions.2

In the Gospel of Matthew, Jesus' disciples are criticized for plucking grain on the Sabbath.

* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the Think about how the disciples became hungry and searched for food in today’s Gospel. We also grow spiritually hungry, and crave refreshment and renewal. And in his goodness, that’s exactly what our heavenly Father offers us in his gift of the Eucharist. When we eat this spiritual food, we enter “sacred time” in a special way. Sanctified by the Bread of Life and the Cup of Salvation, we join the angels in their own endless hymn of praise to the Lord. Sunday is only two days away. How will you set aside this time and make it sacred? “Jesus, Lord of the sabbath, I’m hungry for your rest.”6 on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.3 

  Joan Blandin Howard reflects on an experience that underlined that we were all hungry and forbidden something by some law. A wife was hungry for western female companionship.  She was hungry for missed comforts. We could not satisfy her hunger or ours at the expense of our friends. Each of us is bound by law, civil or filial. We lived and suffered under the prejudicial laws, written or unwritten.

 

Who would have known or cared had we given into temptation - sipped tea and abandoned our friends?  In so many words, Sarah, my daughter, spoke for Jesus – “I care. These are our friends. They are hungry, they will be feed.” With God’s unrecognized grace, we chose compassion over cruel restrictive law.  Just as Jesus had done.  We have a directive, an obligation to feed the hungry, extend hospitality, befriend the abandoned, the marginalized, the suffering – to show compassion over compliance with paralyzing law.  Be it civil or church law.  The gospel is very clear on this. We are the hungry people of God.  And who cares? Today’s good-news:  Jesus cares.  As followers of Jesus, we are to care. The hungry will always be with us – but also will the call for compassion and mercy.4

Don Schwager quotes “The Seventh Day,” from the early Greek fathers, attributed to Eusebius of Alexandria (5th century AD).

"Now every week has seven days. Six of these God has given to us for work, and one for prayer, rest, and making reparation for our sins, so that on the Lord's Day we may atone to God for any sins we have committed on the other six days. Therefore, arrive early at the church of God; draw near to the Lord and confess your sins to him, repenting in prayer and with a contrite heart. Attend the holy and divine liturgy; finish your prayer and do not leave before the dismissal. Contemplate your master as he is broken and distributed, yet not consumed. If you have a clear conscience, go forward and partake of the body and blood of the Lord." (excerpt from SERMON 6, 1-2)5 

The Word Among Us Meditation on Matthew 12:1-8 notes that the Catechism teaches that we can follow the “rhythm and spirit” of the sabbath even today (2176). Every Sunday, we can enter into a sacred time when we rest our bodies and ask God to refresh our spirits. Recalling the day when Jesus rose from the dead, we can celebrate our freedom from sin by gathering as God’s people and worshipping him. As we set aside this time to be with the Lord and each other, Jesus comes to us and offers us his grace to help us grow in holiness.

 

Think about how the disciples became hungry and searched for food in today’s Gospel. We also grow spiritually hungry, and crave refreshment and renewal. And in his goodness, that’s exactly what our heavenly Father offers us in his gift of the Eucharist. When we eat this spiritual food, we enter “sacred time” in a special way. Sanctified by the Bread of Life and the Cup of Salvation, we join the angels in their own endless hymn of praise to the Lord. Sunday is only two days away. How will you set aside this time and make it sacred? “Jesus, Lord of the sabbath, I’m hungry for your rest.”6

 

Friar Jude Winkler discusses how the agricultural feast in the spring became the historic feast of freedom from Egypt. Covenant language of “cutting” resonates with sacrifice and blood. Friar Jude reminds us of a Pastoral Letter of John Paul II identifying Sunday as a day of service to others.

 

Fr. Richard Rohr, OFM, likes to call contemplation “full-access knowing”—prerational, nonrational, rational, and transrational all at once. Contemplation refuses to be reductionistic. Contemplation is an exercise in keeping your heart and mind spaces open long enough for the mind to see other hidden material. It is content with the naked now and waits for futures given by God and grace. As such, a certain amount of love for an object or another subject and for self must precede any full knowing of it. As the Dalai Lama says so insightfully, “A change of heart is always a change of mind.” We could say the reverse as well—a true change of mind is also, essentially, a change of heart. Eventually, they both must change for us to see properly and contemplatively.

 

This is where prayer comes in. Instead of narrowing our focus, contemplative prayer opens us up. “Everything exposed to light itself becomes light” (see Ephesians 5:14).  In contemplative prayer, we merely keep returning to the divine gaze and we become its reflection, almost in spite of ourselves. “All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image” (2 Corinthians 3:18). I use the word “prayer” as the umbrella word for any interior journeys or practices that allow us to experience faith, hope, and love within ourselves. It is always a form of simple communing! Despite what Christians have often been taught, prayer is not a technique for getting things, a pious exercise that somehow makes God happy, or a requirement for entry into heaven. It is much more like practicing heaven now by leaping into communion with what is right in front of us.7

Compassion and mercy mark actions we undertake inspired by the Spirit encountered through our contemplative prayer.

 

References

1	(n.d.). Exodus, CHAPTER 12 | USCCB. Retrieved July 16, 2021, from https://bible.usccb.org/bible/exodus/12
2	(n.d.). Psalms, PSALM 116 | USCCB. Retrieved July 16, 2021, from https://bible.usccb.org/bible/psalms/116
3	(n.d.). Matthew, CHAPTER 12 | USCCB. Retrieved July 16, 2021, from https://bible.usccb.org/bible/matthew/12
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved July 16, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/071621.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 16, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jul16
6	(n.d.). The Word Among Us: Homepage. Retrieved July 16, 2021, from https://wau.org/meditations/2021/07/16/190234/
7	(2021, July 11). Theme: Doorways to Christian Contemplation - Center for Action .... Retrieved July 16, 2021, from https://cac.org/a-superior-lens-2021-07-16/