Challenge of Change

 

The texts from the Roman Catholic Lectionary today resonate with our contemplation of our attitude towards the need for change in our society and our Church highlighted by the inauguration of the 46th President of the United States.

Time for change

 

The reading from the Letter to the Hebrews proclaims the sacrifice of Jesus is to purify our conscience from dead works.

* [9:11–14] Christ, the high priest of the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually entered the true sanctuary of heaven that is not of human making (Heb 9:11). His place there is permanent, and his offering is his own blood that won eternal redemption (Heb 9:12). If the sacrifice of animals could bestow legal purification (Heb 9:13), how much more effective is the blood of the sinless, divine Christ who spontaneously offered himself to purge the human race of sin and render it fit for the service of God (Heb 9:14).1 

Psalm 47 praises God’s rule over the Nations.

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).2

 

In the Gospel of Mark, observers conclude about Jesus that ‘He has gone out of his mind.’

* [3:20–35] Within the narrative of the coming of Jesus’ relatives (Mk 3:20–21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus’ power over demons to Beelzebul (Mk 3:22–30); see note on Mk 5:21–43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mk 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mk 3:32). He responds by showing that not family ties but doing God’s will (Mk 3:35) is decisive in the kingdom; cf. note on Mt 12:46–50.3

 

Steve Scholer comments that if we truly believe that God is present in us and that we are his Church on earth, how we live our lives and how we take care of his church speaks volumes about our relationship with him.

 Today, as we do our Daily Examen, think not only about God’s presence in our lives, but our presence in his church, and how grateful we are to know that God is with us, step by step. Think about how we can make his church even stronger with the choices we make throughout the day, choices that serve God and choices that strengthen, rather than tear down, God’s most beautiful church – us.4

Don Schwager quotes “Jesus' worried kinfolk,” by Jerome (347-420 AD).

"In the Gospel we read that even his kinsfolk desired to bind him as one of weak mind (Mark 3:21). His opponents also reviled him saying, 'You are a Samaritan and have a devil' (John 8:48)." (excerpt from LETTER 108, TO EUSTOCHIUM)5 

The Word Among Us Meditation on Hebrews 9:2-3, 11-14 comments that we may try to ease our conscience by doing as many good deeds as we can to try to balance out the bad ones. So we work hard—really hard. But try as we may, our efforts only obscure the central issue:  we have broken something that only God can fix.

The writer of Hebrews understood that it’s not only about what we do; it’s about what Jesus has already done! By shedding his blood, Jesus has already won our forgiveness. Even more, he has already cleansed our consciences of that nagging sense of guilt that says, “I must be better. I must try harder.” We don’t have to convince him to forgive us or to welcome us back. Our good deeds are meant to be a response of gratitude for what Jesus has done, not an attempt to muster up enough goodness to please God.6 

Friar Jude Winkler discusses how the author of Hebrews presents Jesus fulfilling and surpassing the role of the High Priest in the Hebrew Holy of Holies. Jesus offers His Own Blood to cleanse us. Friar Jude notes how Luke portrays Mary as the perfect disciple at Pentecost, even as she struggled to believe what she might not have understood.

 

Fr. Richard Rohr, OFM, shares that CAC faculty member Rev. Dr. Barbara Holmes calls the Rev. Dr. Martin Luther King, whose life we honor this week, “a great contemplative, one who used the spiritual essence of nonviolence as a tool for liberating the social order and the spiritual authority of a denigrated people.” [1] They share a prayer of gratitude and petition—that we might continue God’s work of liberation for all.

 

Because our needs are so great today, and your care so constant, we know that you are rebuilding the network of compassion around new visionaries who you have assembled for this hour. Surprise us with the discovery of how much power we have to make a difference in our day: —A difference in the way citizens meet, greet, respect, and protect the rights of each other. —A difference in the breadth of our vision of what is possible in humanization, reconciliation, and equalization of results in our great city. —A difference in the way government, business, and labor can work together, for justice and social enrichment. —A difference in our response to the needy, and a difference in our appreciation for those who give of themselves for the surviving and thriving of our beautiful people.7

The change of leadership in the United States challenges us to examine how the intransigence in our Church and society to work to control the pandemic, address the climate catastrophe, reconcile systemic racism, and eliminate inequality may be replaced with unity in Christ to liberate and heal our people.

 

References

1	(n.d.). Hebrews, CHAPTER 9 | USCCB. Retrieved January 23, 2021, from https://bible.usccb.org/bible/hebrews/9
2	(n.d.). Psalms, PSALM 47 | USCCB. Retrieved January 23, 2021, from https://bible.usccb.org/bible/psalms/47
3	(n.d.). Mark, CHAPTER 3 | USCCB. Retrieved January 23, 2021, from https://bible.usccb.org/bible/mark/3
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved January 23, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/012321.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 23, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jan23
6	(n.d.). The Word Among Us: Homepage. Retrieved January 23, 2021, from https://wau.org/meditations/2021/01/23/180657/
7	(n.d.). Liberation: Weekly Summary — Center for Action and .... Retrieved January 23, 2021, from https://cac.org/liberation-weekly-summary-2021-01-23/

 

Signs of Re Creation

 

The texts from the Roman Catholic Lectionary today call us to awareness that now is the time for action to combat evil in society as we contemplate the end times.

In the time of Christ

 

  The reading from the Book of Revelation is a mystical vision of the time we live with Christ (The Thousand Years) before the dead are judged and we welcome the New Heaven and the New Earth.

 * [20:1–6] Like the other numerical values in this book, the thousand years are not to be taken literally; they symbolize the long period of time between the chaining up of Satan (a symbol for Christ’s resurrection-victory over death and the forces of evil) and the end of the world. During this time God’s people share in the glorious reign of God that is present to them by virtue of their baptismal victory over death and sin; cf. Rom 6:1–8; Jn 5:24–25; 16:33; 1 Jn 3:14; Eph 2:1.1

Psalm 84 praises the joy of worship in the Temple.

 

* [Psalm 84] Israelites celebrated three pilgrimage feasts in Jerusalem annually. The Psalm expresses the sentiments of the pilgrims eager to enjoy the divine presence2.

In the Gospel of Luke, Jesus presents the lesson of the fig tree.

 

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37.3

Molly Mattingly comments that the book of Revelation is not a fairy tale, but a mystical vision; still, they share themes and symbols, like the dragon.

 

Stories like that may be literally fictional, but they can powerfully tell deeper truths about human nature, good, and evil. Stories are most powerful when they echo the Gospel truth we believe: good wins, love wins, because Christ has already defeated death and darkness and invited us to come with him into new life.4

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.

 

"This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place. "'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers).5

The Word Among Us Meditation on Luke 21:29-33 notes it is good to be prepared to welcome the Lord when he returns. But many of these passages, like today’s Gospel, can also be read in the light of the kingdom’s presence among us right now. Yes, there is more to come, but we are already living in that new creation in which Jesus, the crucified and risen Lord, reigns.

 Now, it’s easy to see God’s kingdom breaking into our world through the selflessness or generosity of the people around us. But the kingdom is also at hand when situations don’t look quite so heavenly. Sometimes family gatherings become contentious. Or the gift giving of the holiday season only makes you feel more lonely. Or severe weather highlights the plight of the homeless. But the kingdom is still there. Jesus is there, suffering with the poor and mourning over our divisions. He is there, embracing us in our isolation.6

Friar Jude Winkler explains we are now living in the reign of Christ for a long time after the Resurrection. Our freedom includes the choice to cancel our names in the Book of Life. Friar Jude reminds that Luke saw signs of Christ in our world now and at the end of time.

 

Fr. Richard Rohr, OFM, comments that in the midst of the intense struggle for civil rights, Thomas Merton insisted that Christians had a moral duty to address racism—on a personal and systemic level.

 The race question cannot be settled without a profound change of heart, a real shake-up and deep reaching metanoia [Greek for repentance or change of mind] on the part of White America. It is not just [a] question of a little more good will and generosity: it is a question of waking up to crying injustices and deep-seated problems which are ingrained in the present setup and which, instead of getting better, are going to get worse. [1]7

Our Life with Christ, baptized as priest, prophet, and king, informs our action against the evil systems that continue to exist in our society.

 

References

 

1	(n.d.). Revelation, CHAPTER 20 | USCCB. Retrieved November 27, 2020, from https://bible.usccb.org/bible/revelation/20
2	(n.d.). Psalms, PSALM 84 | USCCB. Retrieved November 27, 2020, from https://bible.usccb.org/bible/psalms/84
3	(n.d.). Luke, CHAPTER 21 | USCCB. Retrieved November 27, 2020, from https://bible.usccb.org/bible/luke/21
4	(n.d.). Daily Reflections - Online Ministries .... Retrieved November 27, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/112720.html
5	(n.d.). Daily Scripture Readings and Meditations – Daily Scripture .... Retrieved November 27, 2020, from https://www.dailyscripture.net/daily-meditation/?ds_year=2020&date=nov27
6	(n.d.). The Word Among Us. Retrieved November 27, 2020, from https://wau.org/meditations/2020/11/27/177303/
7	(2020, November 27). Thomas Merton: Contemplation and Action Archives — Center .... Retrieved November 27, 2020, from https://cac.org/mertons-call-for-racial-justice-2020-11-27/

Fortune and Reversal

 

The texts from the Roman Catholic Lectionary today urge us to meditate on the action we need to take to address the inequality in our society that may be routed in our present and past pursuit of personal wealth and privilege.

 

 Inequality and justice

The reading from the Prophet Ezekiel is a proclamation against the King of Tyre.

 * [28:1–10] Ezekiel mocks the arrogance of Tyre’s leader, who mistakes the city’s commercial success for evidence of his divinity. At the hands of a foreign army, commissioned by the only God worthy of the name, this leader dies a humiliating, unceremonious death.1

Deuteronomy 32 declares that indeed the Lord will vindicate his people.

 * [32:1–43] The whole song is a poetic sermon, having for its theme the Lord’s benefits to Israel (vv. 1–14) and Israel’s ingratitude and idolatry in turning to the gods of the nations; these sins will be punished by the nations themselves (vv. 15–29); in turn, the foolish pride of the nations will be punished, and the Lord’s honor will be vindicated (vv. 30–43).2

The Gospel of Matthew reminds us that many who are first will be last, and the last will be first 

 * [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.3

Eileen Wirth finds an invitation to redeem ourselves by using some of our extra resources to respond to the dire needs in every community in the texts today. 

Jesus won’t judge me because I got an education, worked hard, lived frugally and accumulated retirement savings. But he WILL judge me for seeing cars lined up outside the food bank and doing nothing to help feed the hungry. He WILL judge me for seeing families being evicted and doing nothing help the homeless shelters.

This has nothing to do with politics. It’s an invitation to save ourselves by helping others. We’re the camel. This is our “eye of the needle” and we can pass through it.4

Don Schwager quotes “Who can enter the kingdom of heaven?” by John Chrysostom, 347-407 A.D. 

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one's own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2)5

The Word Among Us Meditation on Ezekiel 28:1-10 comments that before we condemn Tyre ourselves, we should admit how easy it is for all of us to fall into a similar trap. For example, maybe we believe that somehow we deserve the gifts and blessings we have because we worked hard for them and fail to see that they come from the Lord.

 We can try to love and serve other people the way Jesus loved and served us—through laying down our lives for one another. That takes the focus off ourselves and onto the person in front of us. This kind of self-forgetfulness and self-giving is the first step in growing in humility. Another step is to realize that all that we are and have are gifts from our gracious Lord. Though we may have worked hard, it was only through God’s goodness and grace that we were able to accomplish what we have.6

Friar Jude Winkler speaks about the readings for today.

 

 Fr. Richard Rohr, OFM, introduces author Austin Channing Brown, who teaches on issues of racial justice. She was raised in a devoutly Christian home and has worked in and with churches for most of her professional life. Fr. Richard hopes we can read her words with the openness they deserve. 

And when we talk about race today, with all the pain packed into that conversation, the Holy Spirit remains in the room. This doesn’t mean the conversations aren’t painful, aren’t personal, aren’t charged with emotion. But it does mean we can survive. We can survive honest discussions about slavery, about convict leasing, about stolen land, deportation, discrimination, and exclusion. We can identify the harmful politics of gerrymandering, voter suppression, criminal justice laws, and policies that disproportionately affect people of color negatively. And we can expose the actions of white institutions—the history of segregation and white flight, the real impact of all-white leadership, the racial disparity in wages, and opportunities for advancement. We can lament and mourn. We can be livid and enraged. We can be honest. We can tell the truth. We can trust that the Holy Spirit is here. We must.7

The action we are called to involves putting people before possessions.

 

References

1	(n.d.). Ezekiel, CHAPTER 28 | USCCB. Retrieved August 18, 2020, from https://bible.usccb.org/bible/ezekiel/28
2	(n.d.). Deuteronomy, CHAPTER 32 | USCCB. Retrieved August 18, 2020, from https://bible.usccb.org/bible/deuteronomy/32
3	(n.d.). Matthew, CHAPTER 19 | USCCB. Retrieved August 18, 2020, from https://bible.usccb.org/bible/matthew/19
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved August 18, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations – Daily Scripture .... Retrieved August 18, 2020, from https://www.dailyscripture.net/daily-meditation/
6	(2020, August 18). 20th Week in Ordinary Time - The Word Among Us. Retrieved August 18, 2020, from https://wau.org/meditations/2020/08/18/174915/
7	(2020, August 18). The Disorder of Dismantling Racism — Center for Action and .... Retrieved August 18, 2020, from https://cac.org/the-disorder-of-dismantling-racism-2020-08-18/