Ploughshares Pruning Hooks and Faith

The texts from the Roman Catholic Lectionary today challenge us to seek the end of conflict in our communities and between countries by advocating in faith for life and justice for all God’s Creation.

Swords into Ploughshares

In the reading from the Prophet Isaiah a prophecy of the Future House of God is presented. 

* [2:1] This editorial heading probably introduced the collection of chaps. 2–12, to which chap. 1 with its introduction was added later (see note on 1:2–31).

* [2:2–22] These verses contain two very important oracles, one on the pilgrimage of nations to Mount Zion (vv. 2–4—completed with an invitation to the “house of Jacob,” v. 5), the other on the day of the Lord (see note on Am 5:18), which was probably composed from at least two earlier pieces. Whereas vv. 6–8 indict Judah for trust in superstitious practices and human resources rather than in the Lord, the following verses are directed against humankind in general and emphasize the effect of the “day of the Lord,” the humbling of human pride. This may be taken as a precondition for the glorious vision of vv. 2–4. This vision of Zion’s glorious future, which is also found in a slightly variant form in Mi 4:1–4, is rooted in the early Zion tradition, cultivated in the royal cult in Jerusalem. It celebrated God’s choice of Jerusalem as the divine dwelling place, along with God’s choice of the Davidic dynasty (Ps 68:16–17; 78:67–72; 132:13–18). Highest mountain: the Zion tradition followed earlier mythological conceptions that associate the abode of deities with very high mountains (Ps 48:2–3). The lifting of Mount Zion is a metaphor for universal recognition of the Lord’s authority.

* [2:4] Once the nations acknowledge God as sovereign, they go up to Jerusalem to settle their disputes, rather than having recourse to war. (Isaiah, CHAPTER 2, n.d.)

Psalm 122 is a Song of Praise and Prayer for Jerusalem.

* [Psalm 122] A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)! (Psalms, PSALM 122, n.d.)

In the Gospel of Matthew, Jesus Heals a Centurion’s Servant.

* [8:5–13] This story comes from Q (see Lk 7:1–10) and is also reflected in Jn 4:46–54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (Mt 15:21–28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.

* [8:5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see note on Mt 14:1.

* [8:8–9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.

* [8:10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Lk 7:9, “not even in Israel.” But that seems to be due to a harmonization of Matthew with Luke. (Matthew, CHAPTER 8, n.d.)

Eileen Wirth is haunted not only by the image of beating swords into plowshares and Isaiah’s admonition against nations warring against each other but by Edmund Burke’s classic assertion that all that is needed for the triumph of evil is for good men (and women) to do nothing.

I’m more aware than ever of how easily conflicts arise between nations. This is especially true when both sides have grievances and no reservoir of affection for each other to mitigate the conflict. Too often, we like to cling to our grudges. We can forgive a lot more easily than we forget. We’re just waiting for the next provocation to come out swinging.

I can’t think of a greater challenge for the world in general and us in particular than genuinely resolving differences peacefully.   Putin will pay no attention to us but we can make the difficult choices required to resolve our own differences with people. As the hymn says,   “Let there be peace on earth and let it begin with me.” (Wirth, n.d.)

Don Schwager quotes “Welcoming the Lord Jesus with expectant faith and humility,” by Augustine of Hippo, 354-430 A.D.

"When the Lord promised to go to the centurion's house to heal his servant, the centurion answered, 'Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.' By viewing himself as unworthy, he showed himself worthy for Christ to come not merely into his house but also into his heart. He would not have said this with such great faith and humility if he had not already welcomed in his heart the One who came into his house. It would have been no great joy for the Lord Jesus to enter into his house and not to enter his heart. For the Master of humility both by word and example sat down also in the house of a certain proud Pharisee, Simon, and though he sat down in his house, there was no place in his heart. For in his heart the Son of Man could not lay his head" (Matthew 8:20). (excerpt from SERMON 62.1) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 2:1-5 comments that sometimes the call to “remember the sabbath day” feels like something we have to do (Exodus 20:8). Today’s first reading can help us remember that this is also something we get to do.

Even as you read this, people from all over the earth are joining to worship the Lord. Next time you go to church—or even if all you can do is gather with a few other believers—remember these words from today’s psalm response: “Let us go rejoicing to the house of the Lord” (Psalm 122). Imagine the Jewish pilgrims singing this song as they climbed Mount Zion to enter into God’s presence in the Temple. Then praise God for inviting you to join in that song of praise, right in your own parish!

“Jesus, let me never forget what an honor it is to worship you!” (Meditation on Isaiah 2:1-5, n.d.)

Friar Jude Winkler notes the connection between the readings that occur in the Advent season. Today, Isaiah declares Jerusalem as the place to bring peace to the world and Matthew shares the outreach of Jesus in response to the faith of the Roman Centurion who shows concern for his servant and Jesus' possible ritual impurity. Friar Jude reminds us of faith that changes reality and is the key to bringing peace to all the nations.

Fr. Richard Rohr, OFM, describes how mystics and sincere seekers discover “evidence for things not seen”.

The search for truth, the search for authentic love, and the search for God are finally the same search. I would rather have “one who lays down one’s life for one’s friend” (John 15:13) by sincere seeking, demanding scholarship, and authentic service, than those who are on no search, do no mental or emotional work, and have no open heart for the world, but just want to personally “go to heaven.” We have coddled this individualistic non-Christianity for far too long, and with no encouragement from Jesus whatsoever.  

The very shape, possibility, and meaning of evidence is quickly broadening. Religious people would be wise to get on board. Frankly, I think it is what the Christian desert fathers and mothers, mystics and saints, meant by concrete spiritual “practices,” and what Eastern religions meant by “skillful means.” Such “doing” will give us the kind of evidence that cannot be denied. It moves us into the world of action and beyond the mind—to a place where we now “believe” because we know for ourselves. (Rohr, n.d.)

We ponder the prospect of turning our swords into ploughshares and spears into pruning hooks and implore the Spirit to inspire our steps toward truth, love, and action to transform conflict into companionship.

References

Isaiah, CHAPTER 2. (n.d.). USCCB. Retrieved December 2, 2024, from https://bible.usccb.org/bible/isaiah/2? 

Matthew, CHAPTER 8. (n.d.). USCCB. Retrieved December 2, 2024, from https://bible.usccb.org/bible/matthew/8?5 

Meditation on Isaiah 2:1-5. (n.d.). The Word Among Us: Homepage. Retrieved December 2, 2024, from https://wau.org/meditations/2024/12/02/1144048/ 

Psalms, PSALM 122. (n.d.). USCCB. Retrieved December 2, 2024, from https://bible.usccb.org/bible/psalms/122?1 

Rohr, R. (n.d.). Evidence for Things Not Seen. Center for Action and Contemplation. Retrieved December 2, 2024, from https://cac.org/daily-meditations/evidence-for-things-not-seen/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 2, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=dec2 

Wirth, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries.Retrieved December 2, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/120224.html 

Peace and the Son

The texts from the Roman Catholic Lectionary for the beginning of Advent resonate with our looking forward to the Peace on Earth offered by Christ and our spiritual darkness seeking the light of Love as we ponder the conclusion of our mortal journey.

Advent dispelling darkness

The reading from the Prophet Isaiah describes Jerusalem as the future House of God.

* [2:4] Once the nations acknowledge God as sovereign, they go up to Jerusalem to settle their disputes, rather than having recourse to war.1

Psalm 122 is a song of Praise and Prayer for Jerusalem.

* [Psalm 122] A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)!2 

The passage from the Letter to the Romans is an urgent appeal by Paul for awareness of the End of Time.

* [13:13] Let us conduct ourselves properly as in the day: the behavior described in Rom 1:29–30 is now to be reversed. Secular moralists were fond of making references to people who could not wait for nightfall to do their carousing. Paul says that Christians claim to be people of the new day that will dawn with the return of Christ. Instead of planning for nighttime behavior they should be concentrating on conduct that is consonant with avowed interest in the Lord’s return.3 

The Gospel of Matthew recognizes our interest in the Lord’s return but the exact time of the parousia is known only to the Father.

* [24:36–44] The statement of Mt 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Mt 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf. Lk 17:26–27, 34–35; 12:39–40).4 

Amy Hoover was quickly reminded that the invitation is to remember that Christ is always and everywhere present.

To lean into, rely on and trust in that presence.  Christ is the Light in the midst of darkness, if we can only choose to open our eyes, turn our face, choose the perspective that shows us that, Christ will keep us awake. 
Christ Be Our Light!5 

Don Schwager quotes “Finding the pearl of great price,” by Origen of Alexandria (185-254 AD).

 "All who listen to the depths of the gospel and live it so completely that none of it remains veiled from them care very little about whether the end of the world will come suddenly and all at once or gradually and little by little. Instead, they bear in mind only that each individual’s end or death will arrive on a day and hour unknown to him and that upon each one of us 'the day of the Lord will come like a thief' (1 Thessalonians 5:2). It is important therefore to be vigilant, whether in the evening (that is, in one's youth) or in the middle of the night (that is, at human life's darkest hour) or when the cock crows (at full maturity) or in the morning (when one is well advanced in old age)."When God the Word comes and brings an end to the progress of this life, he will gather up the one who gave 'no sleep to his eyes nor slumber to his eyelids' (Psalm 132:4) and kept the commandment of the One who said, 'Be vigilant at all times' (Luke 21:36). ...But I know another kind of end for the righteous person who is able to say along with the apostle, 'Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world' (Galatians 6:14). In a certain sense, the end of the world has already come for the person to whom the world is crucified. And to one who is dead to worldly things the day of the Lord has already arrived, for the Son of man comes to the soul of the one who no longer lives for sin or for the world." (excerpt Commentary on Matthew 56)6

The Word Among Us Meditation on Matthew 24:37-44 comments as we decide what we will give Jesus, remember: it’s not only about what we do to get ready for his coming. It’s also about what he wants to do for us.

• As you sit before him in adoration, he wants to give you his peace.
• As you reach out to the needy, he wants to encounter you in his beloved poor.
• As you go to Confession, he wants to fill you with his mercy.
• As you forgive other people, he wants to help heal your wounded relationships.
Jesus is so generous that he wants to help you get ready for him. So slow down this Advent, and let him give you the gift of a willing heart.
“Jesus, I long for your coming. Help me to get ready!”7 

Friar Jude Winkler explains how David established Jerusalem as a holy city. Paul urges us to abandon our lives as people of the dark. Friar Jude explains that rapture as understood by some Christians is not a Roman Catholic understanding. He reminds us that Advent stirs our contemplation of Jesus coming to Bethlehem and returning at the end of time.

Suzanne Guthrie's Meditation is connected to the Church year begins with the ending of time itself.

The unfolding of this vision of the end of time is meant to shake you awake, toward repentance and conversion, changing, turning you around so that you might be fit to bear Love. Contemplating the end of time itself, opens a new kind of time. Now it is time to enter Sacred Time.
Something New begins. And to perceive it, the church asks you to enter into another dimension, to take the path diverging off chronological time, to enter the series of sacred events leading toward the birth, the teaching, the death, resurrection, and ascension of Jesus, and then, the descent of the Holy Spirit. The Spirit sends you out into the suffering world to be the loving Kingdom. And then, you walk in two kinds of time in the same world. Because the sacred world is all about helping to fulfill the holiness of the temporal one.
Apocalypse means “revelation.” It is time to enter the Revelation of time unfolding like an open door – inviting you and me onto the difficult path of Love.
Awaken me. Awaken my cold heart. Make me fit for the path to which You call me. Help me to bear your Love in this world.8

Fr. Richard Rohr, OFM, comments that Advent was once (and still can be) a time of waiting, a time of hoping without knowing, a time of emptying so that we can be filled by the divine Presence. Though we may be wrapping gifts, planning special meals, and spending time with family and friends, he hopes we will also take time to allow the Advent darkness to do its work as well.

Scriptures do not offer rational certitude. They offer us something much better, an entirely different way of knowing: an intimate relationship, a dark journey, a path where we must discover for ourselves that grace, love, mercy, and forgiveness are absolutely necessary for survival in an uncertain world. You only need enough clarity to know how to live without certitude! Yes, we really are saved by faith. People who live in this way never stop growing, are not easily defeated, are wise and compassionate, and frankly, are fun to live with. They have a quiet and confident joy. Infantile religion insists on certainty every step of the way and thus is not very happy.9

The season of Advent is an opportunity, as Fr Richard suggests, to allow ourselves to begin to see in the dark and move toward the light of Love.

References

1	(n.d.). Isaiah, chapter 2 - United States Conference. Retrieved December 1, 2019, from http://www.usccb.org/bible/isaiah/2
2	(n.d.). Psalms, chapter 122. Retrieved December 1, 2019, from http://www.usccb.org/bible/psalms/122
3	(n.d.). Romans, chapter 13 - United States Conference. Retrieved December 1, 2019, from http://www.usccb.org/bible/romans/13
4	(n.d.). Matthew, chapter 24 - United States Conference. Retrieved December 1, 2019, from http://www.usccb.org/bible/matthew/24
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved December 1, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 1, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 1st Sunday of Advent - Mass Readings and Catholic Daily .... Retrieved December 1, 2019, from https://wau.org/meditations/2019/12/01/
8	(n.d.). At the Edge of the Enclosure. Retrieved December 1, 2019, from http://www.edgeofenclosure.org/advent1a.html
9	(2019, December 1). Waiting and Unknowing — Center for Action and Contemplation. Retrieved December 1, 2019, from https://cac.org/waiting-and-unknowing-2019-12-01/