Reversal Inclusion and Healing

The texts from the Roman Catholic Lectionary today challenge us to participate in the reversal of fortune that reorients the world toward inclusion and healing.

Healing for the Homeless

The reading from the Prophet Isaiah describes Israel’s Deliverance.

* [35:1–10] This chapter contains a number of themes similar to those in Deutero-Isaiah (chaps. 40–55), for example, the blossoming of the wilderness (vv. 1–2; cf. 41:18–19), which is now well-irrigated (v. 7; cf. 43:19–20); sight to the blind (vv. 5–6; cf. 42:7, 16); a highway in the wilderness (v. 8; cf. 41:3); and the return of the redeemed/ransomed to Zion (vv. 9–10; cf. 51:11). Nevertheless, it forms a unit with chap. 34 (see note on 34:1–35:10) and reflects, along with that chapter, themes found in chaps. 1–33. (Isaiah, CHAPTER 35 | USCCB, n.d.)

Psalm 146 offers praise for God’s Help.

* [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter. (Psalms, PSALM 146 | USCCB, n.d.)

The reading from the Letter of James is a warning against Partiality.

* [2:1–13] In the Christian community there must be no discrimination or favoritism based on status or wealth (Jas 2:2–4; cf. Mt 5:3; 11:5; 23:6; 1 Cor 1:27–29). Divine favor rather consists in God’s election and promises (Jas 2:5). The rich who oppress the poor blaspheme the name of Christ (Jas 2:6–7). By violating one law of love of neighbor, they offend against the whole law (Jas 2:8–11). On the other hand, conscious awareness of the final judgment helps the faithful to fulfill the whole law (Jas 2:12).

* [2:4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.

* [2:5] The poor, “God’s poor” of the Old Testament, were seen by Jesus as particularly open to God for belief in and reliance on him alone (Lk 6:20). God’s law cannot tolerate their oppression in any way (Jas 2:9). (James, CHAPTER 2 | USCCB, n.d.)

In the Gospel of Mark, Jesus Cures a Deaf Man.

* [7:36] The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (Mk 1:14; 13:10; 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see note on Mt 11:5–6. (Mark, CHAPTER 7 | USCCB, n.d.)

Eileen Wirth comments that St. James reminds us today that we need to “pay attention” to people like those at the shelter even if they make us uncomfortable.  Bravo to readers who regularly assist people on the margins.   You are role models for the rest of us.

As a final note, I can’t resist sharing a story about welcoming homeless people to our churches.  Driving home from Mass one Saturday my dear friend said she was so happy that a homeless person had distributed communion. I hated having to disillusion her. The EME was a noted painter who had come to St. John’s from working in his studio, dressed accordingly.  Jane’s heart was in the right place even if this “homeless” man could have bought and sold both of us. (Wirth, n.d.) 

Don Schwager quotes “The touch of the Lord,” by Ephrem the Syrian (306-373 AD).

"That power which may not be handled came down and clothed itself in members that may be touched, that the desperate may draw near to him, that in touching his humanity they may discern his divinity. For that speechless man the Lord healed with the fingers of his body. He put his fingers into the man's ears and touched his tongue. At that moment with fingers that may be touched, he touched the Godhead that may not be touched. Immediately this loosed the string of his tongue (Mark 7:32-37), and opened the clogged doors of his ears. For the very architect of the body itself and artificer of all flesh had come personally to him, and with his gentle voice tenderly opened up his obstructed ears. Then his mouth which had been so closed up that it could not give birth to a word, gave birth to praise him who made its barrenness fruitful. The One who immediately had given to Adam speech without teaching, gave speech to him so that he could speak easily a language that is learned only with difficulty (Genesis 1:27-28). (excerpt from HOMILY ON OUR LORD 10.3) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 35:4-7 comments that Jesus came to open our ears, too. He doesn’t want us to be isolated from him or others. But we can’t be healed of our “spiritual deafness” if we fail to spend time with him each day. We need to get “away from the crowd” (Mark 7:33)—away from all the clatter and distractions so that we can better listen to what Jesus wants to say to us. We also need a heart open to hearing his words, especially if he shows us where we need to change.

We can be deaf, too, to the people around us, most especially our loved ones. We can tune out their concerns and struggles because we’ve heard them one too many times. Or we can listen to their words but not really try to understand what’s going on beneath the surface, in their hearts.

That’s why it’s important to start each day asking the Lord to “clear” your ears (Isaiah 35:5). He wants you to hear him speaking to you, and he wants you to really listen to the people in your life. Just as he opened the ears of the man in today’s Gospel, you can trust that he will open your ears, too. There’s so much he wants you to hear and understand!

“Jesus, I want to listen. Open my ears today!” (Meditation on Isaiah 35:4-7, n.d.)

Friar Jude Winkler comments on the restoration and vindication in the passage from Isaiah as the Lord seeks to heal the wounds of the people. The Letter of James warns us about the standard by which we judge people. Friar Jude reminds us that the “Ephphatha!” rite in Baptism resonates with Jesus' healing of pagans who were more ready to receive Him than the people in His hometown.

Fr. Richard Rohr, OFM, writes of Jesus’ teachings and lived example of forgiveness.

An eagerness and readiness to love is the ultimate freedom and future. When we’ve been included in the spaciousness of divine love, there is just no room for human punishment, vengeance, rash judgment, or calls for retribution. We certainly see none of this small-mindedness in the Risen Christ after his own rejection, betrayal, and cruel death; we don’t see it even from his inner circle, or in the whole New Testament. I really cannot imagine a larger and more spacious way to live. Jesus’ death and resurrection event was a game changer for history.  

The Crucified and Risen Christ uses the mistakes of the past to create a positive future, a future of redemption instead of retribution. He does not eliminate or punish mistakes. He uses them for transformative purposes.  

People formed by such love are indestructible. Forgiveness might just be the very best description of what God’s goodness engenders in humanity. [2] (Rohr, n.d.)

We are graced by the Spirit to be agents of Jesus' transformative love as we act to include and work for the healing of all God’s people on our journey.

References

Isaiah, CHAPTER 35 | USCCB. (n.d.). USCCB. Retrieved September 8, 2024, from https://bible.usccb.org/bible/isaiah/35?4 

James, CHAPTER 2 | USCCB. (n.d.). USCCB. Retrieved September 8, 2024, from https://bible.usccb.org/bible/james/2?1 

Mark, CHAPTER 7 | USCCB. (n.d.). USCCB. Retrieved September 8, 2024, from https://bible.usccb.org/bible/mark/7?31 

Meditation on Isaiah 35:4-7. (n.d.). The Word Among Us: Homepage. Retrieved September 8, 2024, from https://wau.org/meditations/2024/09/08/1069018/ 

Psalms, PSALM 146 | USCCB. (n.d.). USCCB. Retrieved September 8, 2024, from https://bible.usccb.org/bible/psalms/146?6 

Rohr, R. (n.d.). Three Goodnesses. Center for Action and Contemplation. Retrieved September 8, 2024, from https://cac.org/daily-meditations/three-goodnesses/ 

Schwager, D. (n.d.). He Has Done All Things Well. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 8, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep8 

Wirth, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 8, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/090824.html 

Reversal of Fortune

The texts from the Roman Catholic Lectionary today challenge us to the action required to bring about the reversal of fortune that our contemplation of Jesus Way shows us to be necessary for fullness of life in our society.

Reversal of Fortune

The reading from the Prophet Ezekiel is a taunt song 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.

* [28:3] Wiser than Daniel: see note on 14:14. (Ezekiel, CHAPTER 28 | USCCB, n.d.)

The response from Deuteronomy is a poetic sermon about Israel’s ingratitude and idolatry.

* [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). (Deuteronomy, CHAPTER 32 | USCCB, n.d.)

The Gospel of Matthew declares how riches are an obstacle.

* [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.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God. (Matthew, CHAPTER 19 | USCCB, n.d.)

Matthew Walsh, S.J. comments that The Meditation on the Three Classes of Person is given during the Second Week of the Spiritual Exercises, “…to aid one toward embracing what is better.” (SE 149). All three “Classes” can see that they need to make an important decision to aid in doing what is “better”. The person typical of the First Class simply never makes the decision or change that is necessary. The person typical of the Second Class is willing to make a change, but according to what seems better to him or her. The person typical of the Third Class lives with a holy indifference that guides decision-making; this “Third Class” of person is a master of discernment, making decisions not by affect or reason or experience alone, but by cultivating a sensitivity to the Holy Spirit.

This Meditation has been very helpful for me as I work and pray to be a person of discernment, attending to the movements of the Good Spirit throughout the day. It has also helped me to understand why Jesus deals differently with different people. The way that each individual is called is unique. Just as the call for Zacchaeus was different from the call of the Apostles, so, too, each individual is called in a unique way. While it is important to work for a holy indifference to possessions, it is most important to follow the promptings of the Good Spirit in dealing with possessions…and in all we do. (Walsh, n.d.)

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) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 19:23-30 comments that when it comes to calculating the cost of following the Lord, Jesus asks us to count the cost in a very different way. In his kingdom, whatever we give up in order to follow him is promised back to us “a hundred times more” plus the greatest reward of all: eternal life with God in heaven (Matthew 19:29)! So the more we “spend” on Jesus, the more we will receive back.

This cost/benefit analysis can be a stretch for us to wrap our heads around when we are used to thinking in terms of our limited resources! Yet God’s love and generosity far exceed what we can calculate or imagine.

Sometimes when God calls us to a new path—perhaps to start a new business or to move to a new city—we only see what we are giving up. We can’t see what awaits us on the other side, and it can be hard to trust him as we move forward. But when God asks us to give up a plan or even a relationship that we hold close, he promises to give back to us even more generously—a hundred times more.

So yes, calculate your grocery budget. But don’t calculate your commitment to follow Jesus. He is worth all that you have.

“Lord, you are so generous! I want to spend everything on you.” (Meditation on Matthew 19:23-30, n.d.)

Friar Jude Winkler comments that Ezekiel offers a taunt song, a powerful feature of Hebrew spirituality, that warns of the destruction of the rich and powerful by pagan nations. This taunt song resonates with the pattern used against Rome in Revelations. Friar Jude warns against interpretation of the passage from Matthew as the “Gospel of Wealth” as Jesus is promising everlasting life but not without crosses that call Christians to give all that we have.

Fr. Richard Rohr, OFM, introduces author and spiritual director Lerita Coleman Brown who comments on Howard Thurman’s (1899–1981) gift of mentoring others.

Who are you? How does the sound of the genuine come through to you?… Don’t be deceived and thrown off by all the noises that are a part even of your dreams, your ambitions… that you don’t hear the sound of the genuine in you because that is the only true guide that you will ever have and if you don’t have that you don’t have a thing. You may be famous, you may be whatever the other ideals are which are a part of this generation but you know you don’t have the foggiest notion of who you are, where you are going, what you want. Cultivate the discipline of listening to the sound of the genuine in yourself. [2] (Rohr, n.d.)

We witness the misapplication of power and wealth in our society even as we are reluctant to seek the guidance of the Spirit to guide our action in the reversal of fortune for the victims of the selfish philosophies that dominate our culture.

References

Deuteronomy, CHAPTER 32 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/deuteronomy/32? 

Ezekiel, CHAPTER 28 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/ezekiel/28?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/matthew/19? 

Meditation on Matthew 19:23-30. (n.d.). The Word Among Us: Homepage. Retrieved August 20, 2024, from https://wau.org/meditations/2024/08/20/1055229/ 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Listen for the Sound of the Genuine. Retrieved August 20, 2024, from https://cac.org/daily-meditations/listen-for-the-sound-of-the-genuine/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 20, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug20 

Walsh, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 20, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/082024.html