Reunion and Rejection

The texts from the Roman Catholic Lectionary today challenge us to participate in the gathering of people in faith and to meet a sense of rejection with humility.

Reality and Reunion

The Reading from the Book of Leviticus describes the festivals of the LORD.

Psalm 81 proclaims a pilgrimage feast as the people assemble in the Temple

The Gospel of Matthew presents Jesus' rejection at Nazareth.

David Crawford asks how often do we fail to hear when God speaks through someone we already have devalued because of our own preconceptions about what that individual has to offer?

Don Schwager quotes “Few miracles done because of their unbelief”, by Origen of Alexandria (185-254 AD)

"It seems to me that the production of miracles is similar in some ways to the case of physical things. Cultivation is not sufficient to produce a harvest of fruits unless the soil, or rather the atmosphere, cooperates to this end. And the atmosphere of itself is not sufficient to produce a harvest without cultivation. The one who providentially orders creation did not design things to spring up from the earth without cultivation. Only in the first instance did he do so when he said, 'Let the earth bring forth vegetation, with the seed sowing according to its kind and according to its likeness' (Genesis 1:11). It is just this way in regard to the production of miracles. The complete work resulting in a healing is not displayed without those being healed exercising faith. Faith, of whatever quality it might be, does not produce a healing without divine power.' (excerpt from the COMMENTARY ON MATTHEW 10.19)

Friar Jude Winkler reflects on the texts of today and the Law concerning the feasts of Israel. Jesus is teaching in the Synagogue and the family of Jesus is present and “prophets are not without honour except in their native place”.

Fr. Richard Rohr, OFM, introduces author Anne Lamott who found comfort in St. Paul’s struggle to accept his own imperfection.

We are imperfect agents of the love, mercy, and compassion of Christ who rely on the Spirit to guide our relationships toward peace, acceptance, and service.

Heart for Healing

The texts from the Roman Catholic Lectionary today challenge us to reassess the situations where we have separated ourselves from others and petition the Spirit to guide us to a heart for healing.

Healing Together

The Reading from the Letter to the Hebrews is a warning against unbelief and a reminder of Israel’s Infidelity.

* [3:7–4:13] The author appeals for steadfastness of faith in Jesus, basing his warning on the experience of Israel during the Exodus. In the Old Testament the Exodus had been invoked as a symbol of the return of Israel from the Babylonian exile (Is 42:9; 43:16–21; 51:9–11). In the New Testament the redemption was similarly understood as a new exodus, both in the experience of Jesus himself (Lk 9:31) and in that of his followers (1 Cor 10:1–4). The author cites Ps 95:7–11, a salutary example of hardness of heart, as a warning against the danger of growing weary and giving up the journey. To call God living (Heb 3:12) means that he reveals himself in his works (cf. Jos 3:10; Jer 10:11). The rest (Heb 3:11) into which Israel was to enter was only a foreshadowing of that rest to which Christians are called. They are to remember the example of Israel’s revolt in the desert that cost a whole generation the loss of the promised land (Heb 3:15–19; cf. Nm 14:20–29). In Heb 4:1–11, the symbol of rest is seen in deeper dimension: because the promise to the ancient Hebrews foreshadowed that given to Christians, it is good news; and because the promised land was the place of rest that God provided for his people, it was a share in his own rest, which he enjoyed after he had finished his creative work (Heb 3:3–4; cf. Gn 2:2). The author attempts to read this meaning of God’s rest into Ps 95:7–11 (Heb 3:6–9). The Greek form of the name of Joshua, who led Israel into the promised land, is Jesus (Heb 3:8). The author plays upon the name but stresses the superiority of Jesus, who leads his followers into heavenly rest. Heb 3:12, 13 are meant as a continuation of the warning, for the word of God brings judgment as well as salvation. Some would capitalize the word of God and see it as a personal title of Jesus, comparable to that of Jn 1:1–18. (Hebrews, CHAPTER 3 | USCCB, n.d.)

Psalm 95 is a Call to Worship and Obedience.

* [Psalm 95] Twice the Psalm calls the people to praise and worship God (Ps 95:1–2, 6), the king of all creatures (Ps 95:3–5) and shepherd of the flock (Ps 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Ps 95:7c–11). This invitation to praise God regularly opens the Church’s official prayer, the Liturgy of the Hours. (Psalms, PSALM 95 | USCCB, n.d.)

In the Gospel of Mark, Jesus Cleanses a Leper.

* [1:40] A leper: for the various forms of skin disease, see Lv 13:1–50 and the note on Lv 13:2–4. There are only two instances in the Old Testament in which God is shown to have cured a leper (Nm 12:10–15; 2 Kgs 5:1–14). The law of Moses provided for the ritual purification of a leper. In curing the leper, Jesus assumes that the priests will reinstate the cured man into the religious community. See also note on Lk 5:14. (Mark, CHAPTER 1 | USCCB, n.d.)

The reflection from Angela Maynard Of Creighton University's Online Ministries was not available at publication time.

Don Schwager quotes “Why did Jesus touch the leper,” by Origen of Alexandria (185-254 AD)

And why did [Jesus] touch him, since the law forbade the touching of a leper? He touched him to show that 'all things are clean to the clean' (Titus 1:15). Because the filth that is in one person does not adhere to others, nor does external uncleanness defile the clean of heart. So he touches him in his untouchability, that he might instruct us in humility; that he might teach us that we should despise no one, or abhor them, or regard them as pitiable, because of some wound of their body or some blemish for which they might be called to render an account... So, stretching forth his hand to touch, the leprosy immediately departs. The hand of the Lord is found to have touched not a leper, but a body made clean! Let us consider here, beloved, if there be anyone here that has the taint of leprosy in his soul, or the contamination of guilt in his heart? If he has, instantly adoring God, let him say: 'Lord, if you will, you can make me clean.' (excerpt from FRAGMENTS ON MATTHEW 2.2-3) (Schwager, n.d.)

The Word Among Us Meditation on Hebrews 3:7-14 comments that today’s passage from Hebrews makes an observation about our lives as Christians. We must “hold . . . firm” by pushing against the tides of temptation and discouragement so that we end up where God wants us to be (Hebrews 3:14). So how do we hold firm?

Encourage yourselves daily while it is still “today” (Hebrews 3:13). We all need to be encouraged—each day, if necessary—to persevere in our life with the Lord. So be open to receiving the encouragement of your brothers and sisters in Christ. And be ready to encourage them as well. Walk beside someone who is doubting. Be a friend who listens. Remind them of God’s love. Above all, reassure them that it’s worth swimming against the tide in order to arrive at a place of freedom and peace!

“Lord, soften my heart so that I can hear your voice and stay close to you each day!” (Meditation on Hebrews 3:7-14, n.d.)

Friar Jude Winkler comments on the theme in the Letter to the Hebrews that the Hebrew Testament is a prefiguring of the time of Jesus. The rebellion that prohibited the entry of the ancestors to the Holy Land reappears in the rejection of Jesus. Today is the day to respond to the Lord and enter into his rest. Friar Jude reminds us of Jesus' desire to maintain the messianic secret so as to avoid treatment as a wonderworker.

Fr. Richard Rohr, OFM, introduces Sikh activist Valarie Kaur who tells a brief story of Guru Nanak (1469–1539), founder of the Sikh faith.

Guru Nanak’s followers were called Sikhs, seekers or students…. Sikhs believed that people of all castes, genders, faiths, races, and places were equal…. It was a radical experiment that rebelled against the caste hierarchy and feudal order of the era, a mysticism that inspired revolutionary social change…. The ideal archetype in the Sikh tradition became the sant sipahi: the sage warrior. [2] (Rohr, n.d.)

We contemplate the healing power of our relationship with Jesus and seek the support of the Spirit as we encounter the people on our journey.

References

Hebrews, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2025, from https://bible.usccb.org/bible/hebrews/3?7 

Mark, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2025, from https://bible.usccb.org/bible/mark/1?40 

Meditation on Hebrews 3:7-14. (n.d.). The Word Among Us: Homepage. Retrieved January 16, 2025, from https://wau.org/meditations/2025/01/16/1181104/ 

Psalms, PSALM 95 | USCCB. (n.d.). Daily Readings. Retrieved January 16, 2025, from https://bible.usccb.org/bible/psalms/95?6 

Rohr, R. (n.d.). Guru Nanak: A Sage Warrior. Center for Action and Contemplation. Retrieved January 16, 2025, from https://cac.org/daily-meditations/guru-nanak-a-sage-warrior/ 

Schwager, D. (n.d.). The Lord Jesus Can Make Me Clean. The Lord Jesus Can Make Me Clean. Retrieved January 16, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan16 

Counting and Counting On

The texts from the Roman Catholic Lectionary today challenge us to trust in the Way of Christ that finds truth, goodness, and love in the people close to us who we may underestimate as agents of peace and joy.

Counting on Those Close

 

The reading from the Second Book of Samuel describes the Judgement on David’s Sin.

* [24:10] The narrative supposes that since the people belonged to the Lord rather than to the king, only the Lord should know their exact number. Further, since such an exact numbering of the people would make it possible for the king to exercise centralized power, imposing taxation, conscription, and expropriation upon Israel, the story shares the view of monarchy found in 1 Sm 8:4–18. See also Nm 3:44–51, where census taking requires an apotropaic offering. (2 Samuel, CHAPTER 24 | USCCB, n.d.)

Psalm 32 praises the Joy of Forgiveness.

* [Psalm 32] An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration—the forgiven are blessed (Ps 32:1–2)—arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of sin’s power (Ps 32:3–4), and then became open to the forgiving God (Ps 32:5–7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act—frustration and waning of vitality. Having been rescued, the psalmist can teach others the joys of justice and the folly of sin (Ps 32:8–11). (Psalms, PSALM 32 | USCCB, n.d.)

The Gospel of Mark describes the rejection of Jesus at Nazareth.

* [6:1] His native place: the Greek word patris here refers to Nazareth (cf. Mk 1:9; Lk 4:16, 23–24) though it can also mean native land.

* [6:2–6] See note on Mt 13:54–58.

* [6:3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v. 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.

* [6:4] A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.

* [6:5] He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith. (Mark, CHAPTER 6 | USCCB, n.d.)

Eileen Wirth (2018) reflects on how often God selects unlikely messengers from unpromising places for important tasks. Change “prophet” to “saint” and consider the following.

• The wounded Basque soldier who went to elementary school in his 30’s after finding God then started the greatest Catholic religious order.

• The teen-age girl who had a vision that God sent her to save France.

• The peasant girl in the Pyrenees Mountains and the three peasant children in Portugal to whom the Blessed Virgin appeared with important messages for the world.

• The farmer’s son from the village of Sotto il Monte, Italy who became our greatest modern pope or, if you prefer, the Polish army officer’s son who might also claim that title.

This list could go on but it seems that God often entrusts great deeds to people from obscure origins like the Holy Family’s. He also sends humbler prophets and saints to communities everywhere. Know any of them? (Wirth, 2024)

Don Schwager quotes “Distinguishing God's power and our faith,” by Origen of Alexandria (185-254 AD).

"And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: 'If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it shall be moved' (Matthew 17:20). Matthew and Mark wished to present the all-surpassing value of that divine power as a power that works even in those who do not believe. But they did not deny that grace works even more powerfully among those who have faith. So it seems to me that they accurately said not that the Lord did not do any mighty works because of their unbelief, but that he did not do many there (Mark 6:5). Mark does not flatly say that he could do no mighty work there at all, and stop at that point, but added, 'except that he laid his hands upon a few sick folk and healed them' (Mark 6:5). Thus the power in him overcame even their unbelief." (excerpt from COMMENTARY ON MATTHEW 10.19) (Schwager, n.d.)

The Word Among Us Meditation on 2 Samuel 24:2, 9-17 comments that David’s problem was lack of faith. Regretting his decision, he realized that he had forgotten that Israel’s true strength was in the Lord (2 Samuel 24:10). Time and time again, God had given them victory even when they had been vastly outnumbered. So David’s assessment of his people’s strength revealed a lack of trust in God, their protector.

Perhaps financial responsibilities or a busy calendar makes you feel as if you constantly have to monitor how much time and money you have available. You might be acting very responsibly, but even so, how much are you able to trust in the One who provides for all your needs? Or to what extent do you still believe that peace comes from your power to measure and control your resources?

Your heavenly Father cares as deeply about you as he did for the people of Israel. You can count on him.

“Lord, give me more faith to believe that you are in control. Help me to trust you in all things.” (Meditation on 2 Samuel 24:2, 9-17, n.d.)

Friar Jude Winkler discusses the reasoning behind rejecting trust in God by taking a census of the possible military resources in the population. This is a sin of arrogance, to which David seems to be particularly susceptible. Friar Jude notes the different understanding of “brothers and sisters” of Jesus by Catholic, Orthodox, and Protestant Christians.

Brian McLaren introduces Gareth Higgins who grew up in Northern Ireland, a place haunted by cycles of violence and revenge.

These past few years, many of us have felt more concerned than ever about elected politics. It’s felt like we’ve been living in revolutionary times, but really revenge times, times where we pit ourselves against each other and where we believe that the only way to have peace and security in the world is to totally defeat our political opponents. But whether your team or my team was in charge or not, whether they occupy the positions of power in society, there’s only so much that elected politics can do.

If you want a better world, tell a better story, even about the possibility of embodying justice without vengeance. If you think that sounds naive, I hear you. But I’m coming from a society where we have enacted significant generational, structural change. We have radically reduced the use of violence and taken some tentative steps toward cooperating with each other rather than just flipping the tables so that the people who used to be oppressed are now the people doing the oppressing. The reason [justice without vengeance] doesn’t sound naive to me is because I’ve seen it work. (McLaren, 2024)

We ponder the actions and convictions that we count upon to navigate our journey and seek the guidance of the Spirit to conform our plans to Jesus' Way.

References

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved January 31, 2024, from https://bible.usccb.org/bible/mark/6?1 

McLaren, B. D. (2024, January 31). The Story of Revolution — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 31, 2024, from https://cac.org/daily-meditations/the-story-of-revolution/ 

Meditation on 2 Samuel 24:2, 9-17. (n.d.). The Word Among Us: Homepage. Retrieved January 31, 2024, from https://wau.org/meditations/2024/01/31/885954/ 

Psalms, PSALM 32 | USCCB. (n.d.). Daily Readings. Retrieved January 31, 2024, from https://bible.usccb.org/bible/psalms/32?1 

Schwager, D. (n.d.). Jesus Marveled because of Their Unbelief. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 31, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jan31 

2 Samuel, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved January 31, 2024, from https://bible.usccb.org/bible/2samuel/24?2 

Wirth, E. (2024, January 31). Creighton U. Daily Reflection. Online Ministries. Retrieved January 31, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/013124.html