Beyond Rational

The texts from the Roman Catholic Lectionary today invite us to reflect on the experience we have of love that transcends mourning and our understanding of the confusing behavior of our loved ones.

Experience of Transcendent Love 

 

In the reading from the Second Book of Samuel, David mourns for Saul and Jonathan.

They mourned and wept and fasted until evening for Saul and his son Jonathan, and for the people of the LORD and the house of Israel, because they had fallen by the sword.1

 

Psalm 80 is a prayer for Israel’s restoration.

* [Psalm 80] A community lament in time of military defeat. Using the familiar image of Israel as a vineyard, the people complain that God has broken down the wall protecting the once splendid vine brought from Egypt (Ps 80:9–14). They pray that God will again turn to them and use the Davidic king to lead them to victory (Ps 80:15–19).2

 

The Gospel of Mark tells of family Intervention in Jesus’ ministry.

* [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 

Larry Gillick, S.J. comments that in the days of Jesus, family relations, especially with parents, were sacred. Most things religious, according to the Law, were binding. These relatives show up right before the Jewish keepers of the Law, the Scribes. Jesus, early in His public life, is a Law-breaking threat. The good things early in Mark’s Gospel are mainly personal encounters of healing and inviting. His miracles are individual instances of His entire mission to turn it down-side up and be Himself the Divine Intervener in the lives of those who will let Him touch them. Those who were at a distance, who came to challenge or correct Him, were kept at a safe distance from His healing words and touch.

In my own Jesuit life, I have profited from many interventions by persons who loved me perhaps more than I loved myself. Their intrusions have created a me that is definitely God’s work. I needed incarnations of that Love to bring me to this life of mission and ministries. That took faith and courage and some fear of course that I might think they were out of their minds. Be assured, it was not always received with gratitude, joy and immediate change. I make a quite solemn declaration here. The good things which I do, which are many, are absolutely the result of God’s goodness lived out through those who took me by the shoulders, or kicked me in the butt, or hugged me into the humiliating and humbling acceptance of the good they saw and I was afraid to accept.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 Mark 3:20-21 notes that today is the anniversary of Roe v. Wade, the 1973 US Supreme Court decision that paved the way for legalized abortion. It’s a sad day, and many of us might feel a little like Jesus in today’s Gospel: misunderstood or even ridiculed for our commitment to pro-life causes.

The road to full recognition of the rights of the unborn is long, and we may feel as if we are just beginning. The hope for a culture of healing and mercy for those affected by abortions may appear dim. But Jesus faced an even longer road and dimmer hopes on his way to the cross. He didn’t let his detractors keep him from that road, and he never rejected them. Instead, he pressed on, filled with love for all people and trust in his heavenly Father. We can do the same. “Jesus, hasten the day when all unborn children are protected in law and welcomed in love!”6 

Friar Jude Winkler reflects on the mortal failure of Saul in battle compared to David’s success. David mourns Jonathan who he loved deeply and Saul, who was anointed by God. Friar Jude reminds us of the cognitive dissonance experienced by those seeking a Messiah who encounter Jesus as the Suffering Servant.

 

Fr. Richard Rohr, OFM, notes that Francis of Assisi called animals “Sister” and “Brother” and viewed humans as one part of a wider family of creation. Franciscan writers Ilia Delio, Keith Douglass Warner, and Pamela Wood recommend adapting a historic Christian practice of “examination of conscience” to focus on how we have harmed or helped our relationships with the Earth.

To prepare to do an ecological examination of conscience, take a few minutes to quiet yourself and enter into a state of prayer. Going back over your day or week, ask yourself the following questions: Is my whole life centered on God’s overflowing love in my life, revealed through Jesus and through all of creation? . . . Do I accept with a grateful heart the gifts of God’s goodness and diversity in creation? . . . Do I pray for the forgiveness of sins between humans and the created world, and for the healing and reconciliation of our broken relationship with creation? . . .  Have I used my God-given gifts to honor and protect the diverse, interdependent, fragile nature of all life and to preserve it for all future beings? . . . Have I stolen from or damaged the habitat of other creatures by wasting or consuming more than I need? . . .  Do I seek to eliminate from the world whatever keeps all creatures from their full development intended by their Creator: pollution, greed, overconsumption, loss of habitat, disease, war, extinction of species, oppressive laws and structures? . . . Have I encouraged others to take care for creation seriously? . . . After spending time with these questions, hold in your mind and heart the ways in which you have lived in disharmony with creation. . . Offer these mistakes up to God and ask for the strength and the wisdom to learn to live with integrity within the web of creation.7

 

The Spirit calls us to trust our relationship with God as we live in experiences of love that are beyond the rational boundaries set by our culture.

 

References

 

1	(n.d.). 2 Samuel, CHAPTER 1 | USCCB. Retrieved January 22, 2022, from https://bible.usccb.org/bible/2samuel/1
2	(n.d.). Psalms, PSALM 80 | USCCB. Retrieved January 22, 2022, from https://bible.usccb.org/bible/psalms/80
3	(n.d.). Mark, CHAPTER 3 | USCCB. Retrieved January 22, 2022, from https://bible.usccb.org/bible/mark/3
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved January 22, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/012222.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 22, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=jan22
6	(n.d.). The Word Among Us: Homepage. Retrieved January 22, 2022, from https://wau.org/meditations/2022/01/22/297266/
7	(n.d.). Daily Meditations Archive - Center for Action and Contemplation. Retrieved January 22, 2022, from https://cac.org/a-connected-universe-weekly-summary-2022-01-22/

Inclusion and healing

The texts from Roman Catholic Lectionary today resonate with healing divisions in communities and discerning how our talents can be of service to the community.

Community service

The reading from the Book of the Prophet Isaiah declares the righteous reign of the Coming King.

 * [9:3] Day of Midian: when God used the judge Gideon to deliver these northern territories from Midianite oppression (Jgs 6–7).1

The psalmist longs for the presence of God in the Temple and protection from all enemies.

 * [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2

The passage from Paul’s First Letter to the Corinthians criticizes the community over divisions in the Church.

* [1:13–17] The reference to baptism and the contrast with preaching the gospel in v. 17a suggest that some Corinthians were paying special allegiance to the individuals who initiated them into the community.3 

In the Gospel of Matthew, Jesus begins His ministry in Galilee and calls the first Disciples and ministers to crowds of people.

 * [4:12–17] Isaiah’s prophecy of the light rising upon Zebulun and Naphtali (Is 8:22–9:1) is fulfilled in Jesus’ residence at Capernaum. The territory of these two tribes was the first to be devastated (733–32 B.C.) at the time of the Assyrian invasion. In order to accommodate Jesus’ move to Capernaum to the prophecy, Matthew speaks of that town as being “in the region of Zebulun and Naphtali” (Mt 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.4

Barbara Dilly comments that what helps her to focus on the light of Christ today are Matthew’s focus on what Jesus proclaimed regarding living in the Kingdom of God. Jesus was about healing diseases.

  In my experience, the greatest disease we have in our world today is the disease of hate.  It cuts through families, communities, and nations. It has placed the world in great darkness.Jesus understands this.  He knows our darkness and how much it brings us to despair and death.  He calls us to repent, or turn away, to focus away from the darkness and to focus on the light, which is the kingdom of heaven in our midst.  Look for the light! In this new year, I pray that we will draw on the courage of our faith to share the Gospel light of Christ with others. We can share the good news that the kingdom of heaven is indeed at hand!5

Don Schwager quotes “The true light of revelation to the Gentiles,” by Chromatius (died 406 AD).

 "The Evangelist commemorated in this passage the prophet's words: 'Beyond the Jordan, Galilee of the Gentiles: the people who sat in darkness have seen a great light' (Matthew 4:15-16) In what darkness? Certainly in the profound error of ignorance. What great light did they see? The light concerning which it is written: 'He was the true light that illumines everyone who comes into this world' (John 1:9) This was the light about which the just man Simeon in the Gospel declared, 'A light of revelation to the Gentiles and a glory for your people Israel' (Luke 2:32). That light had arisen according to what David had announced, saying, 'A light has arisen in the darkness to the upright of heart' (Psalm 112:4)."Also, Isaiah demonstrated that light about to come for the enlightenment of the church when he said, 'Arise, shine; for your light has come, and the glory of the Lord has risen upon you' (Isaiah 60:1). Concerning that light also Daniel noted, 'It reveals the profound and hidden things, knowing those things which are in darkness and the light is with it' (Daniel 2:22), that is, the Son with the Father, for even as the Father is light, so too is the Son light. And David also speaks in the psalm: 'In your light shall we see light' (Psalm 36:9), for the Father is seen in the Son, as the Lord tells us in the Gospel: 'Who sees me, sees the Father' (John 14:9) From the true light, indeed, the true light proceeded, and from the invisible the visible. “He is the image of the invisible God,” as the apostle notes (Colossians 1:15)." (excerpt from TRACTATE ON MATTHEW 15.1)6

The Word Among Us Meditation on Isaiah 8:23–9:3 recalls that on September 30 of last year, Pope Francis issued a letter declaring that the Third Sunday in Ordinary Time was to be set aside every year as the “Sunday of the Word of God...” In his letter, Pope Francis spoke about how we cannot read the Bible in the same way we read any other book. “Since faith comes from hearing,” he wrote, “and what is heard is based on the word of Christ, believers are bound to listen attentively to the word of the Lord, both in the celebration of the liturgy and in their personal prayer and reflection” (Aperuit Illis, 7).

 God has a message just for you today, and that message may well be embedded in the readings you will hear at Mass. It will be something personal and inspiring. No one else will hear these readings in exactly the same way that you will. No one else will receive exactly the same message that you will. So practice the attentive listening that Pope Francis described. What is he saying to you? How will the “great light” of God’s word shine in your heart today (Isaiah 9:1)?7

Friar Jude Winkler fleshes out the history of Zebulun and Naphtali describing the background that had the area designated as unclean. The factionalism in Corinth is contrary to the call for Christians to use talents for the good of the community. Friar Jude reminds us that the converted Pharisee who edited Matthew’s Gospel used “Kingdom of Heaven” to avoid using “Kingdom of God”.

Fr. Richard Rohr, OFM, comments the alongside all our knowing must be the equal and honest “knowing that I do not know.” That’s why the classic schools of prayer spoke of both  kataphatic  knowing, through images and words, and apophatic knowing, through silence and symbols.  Apophatic knowing allows God to fill in all the gaps in an “unspeakable” way, beyond words and within the empty spaces between them. The apophatic way of knowing was largely lost to Western Christianity during the time of the Reformation in the 16th century, and we have suffered because of it. As the churches wanted to match the new rationalism of the Enlightenment with what felt like solid knowing, they took on the secular mind instead of what Paul calls “knowing spiritual things in a spiritual way” (1 Corinthians 2:13). We dismissed the unique, interior access point of the mystics, poets, artists, and saints.

 Strangely enough, this unknowing offers us a new kind of understanding, though we have an old word for it: faith. Faith is a kind of knowing that doesn’t need to know for certain and yet doesn’t dismiss knowledge either. With faith, we don’t need to obtain or hold all knowledge because we know that we are being held inside a Much Larger Frame and Perspective. As Paul puts it, “For now we see in a mirror dimly, but then we shall see face to face. Now I know only in part; then I will know fully, just as I have been fully known myself” (1 Corinthians 13:12). It is a knowing by participation with—instead of an observation from a position of separation. It is knowing subject to subject instead of subject to object. 
It took me years to understand this, even though it is straight from the Franciscan school of philosophy. Love must always precede knowledge. The mind alone cannot get us there, which is the great arrogance of most Western religion. Prayer in my later years has become letting myself be nakedly known, exactly as I am, in all my ordinariness and shadow, face to face, without any masks or religious makeup. Such nakedness is a falling into the unified field underneath reality, what Thomas Merton (1915–1968) called “a hidden wholeness,” [1] where we know in a different way and from a different source.8

Our talents may be rational or mystic or both. Our invitation from Jesus is to be His Light through our actions in and for the community.

References

1	(n.d.). Isaiah, chapter 9 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/isaiah/9
2	(n.d.). Psalms, chapter 27 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/psalms/27
3	(n.d.). 1 Corinthians, chapter 1 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/1corinthians/1
4	(n.d.). Matthew, chapter 4 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/matthew/4
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 26, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 26, 2020, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 3rd Sunday in Ordinary Time - Mass Readings and Catholic .... Retrieved January 26, 2020, from https://wau.org/meditations/2020/1/26/
8	(2020, January 26). A Hidden Wholeness — Center for Action and Contemplation. Retrieved January 26, 2020, from https://cac.org/a-hidden-wholeness-2020-01-26/