Hear and see well

Reflection on the many divisions and the attempts at unity is a fruit of contemplation of the texts in the Roman CatholicLectionary today. The passage from the First Book of Kings tells of the prophetic announcement to Jeroboam that he would rule over ten of the tribes of Israel which would be separated from the Kingdom of Solomon. Scholars relate the history of the decline of the Kingdom of Solomon because of his passing from prosperity into decadence. The son of Solomon, Rehoboam, was unable to receive advice from the elders and the people of the north and the Kingdom of Israel was created separate from Judah. Friar Jude Winkler emphasizes the role of our senses as gifts from God in his commentary on how Jesus Cures a Deaf Man from the Gospel of Mark. We are influenced in our decisions and actions by what we take into our consciousness through our senses. The auditory, text and visual media which we allow to be received may be a time wasting exercise keeping us from the service modeled by Jesus as suggested by Steve Scholer ofCreighton University, or the impact may be far more serious as Solomon and eventually Jeroboam demonstrate as the pagan influences and practices corrupt their lives and actions to serve well as leaders. Don Schwager notes that this Gospel is concluded with the proclamation of how Jesus has done all things well. The service which is focused on the other as shown by Jesus taking the man aside and using spittle, which Friar Jude notes was understood to be the mechanism whereby healers would transfer healing, is the direction for us who are easily distracted by our senses to do things our way and for our gratification. The memorial celebrated today of St. Cyril and St. Methodius offers us a journal of lives spend to be attentive to the particular needs of the Moravianpeople while also struggling to fight schism between East and West in the Church. All things well is an ideal that demands we choose both over either of possible alternatives informed by the Spirit through healthy physical and spiritual senses.

Dogged Faith

The texts today in from the Roman CatholicLectionary present two encounters of the Chosen people with those outside known as pagans. The Decline of Solomon who Friar Jude Winkler notes had a thousand wives and concubines is linked to the attention he gives to the pagan worship practice in his harem. Some scholars link this loss of practice of Hebrew Law and tradition to the great confusion which lust and self satisfaction can create in even the wisest of minds. The Jewish Encyclopedia article on Solomon is rich with many episodes gathered from rabbinical sources about the truly grandiose life style of this time in the Kingdom of Israel.  Submission to the demonic influences around his throne initiated the decline of Solomon and the separation of the Kingdom of Israel. In the Gospel from Mark, Jesus travels into pagan territory in Tyre. The Christian community to which Mark is writing is dealing with followers who are not from Jewish descent. The attention which cleverness draws is part of this encounter as Jesus declares the Syrophoenician woman to be an intruder into the Promise meant for the people of the Covenant, the Jews by referring to her as a dog. Father Larry Gillick SJ reminds us that the dog was an unclean animal to the Jews and he does not, as some authors, see a difference between the household pet version and the wild dog. The clever response of the woman brings focus on her value and her faith and Jesus confirms her petition for healing of her daughter is granted. Father Larry relates the dynamic interaction of Jesus and this woman to his and possibly our experience of prayerful attention to the unusual, the clever, distinct events in life as opportunities for use to gather some of the crumbs of goodness falling from the tables of people around us.

Behaviour from the heart

What is the origin of the behaviour which we bring to our daily life? The Roman Catholic Lectionary today offers some starting points based on texts from the Hebrew and New Testaments for consideration of this important question. Friar Jude Winkler tells of the recognition by the Queen of Sheba when she visited Solomon of the way in which God had blessed Solomon with wisdom. Analysis of the details in 1 Kings Chapter 10 reveals great wealth in the control of Solomon. Craig Zimmer of Creighton University warns us not to equate material wealth with being blessed by God. We can quickly make a list of examples where possession of great wealth is not associated with serving the outcast, widow and orphans of today. The deep value of Wisdom from God is what the Queen witnessed and in this example Israel is being the light to the nations which is related to the role of being a Chosen People. Traditionsuggests that a son born to Solomon and the Queen of Sheba is the root of the Ethiopian monarchy. Jesus continues to try and teach the Pharisees about the deficiencies of a legalistic system that regulates external behaviour without attempting to convert the heart. Friar Jude notes that the transition from Jewish observances to Christian practice took a long time. The struggle of Peter recorded in Actswith dietary laws resonates in Jesus declaration in Mark about all food being clean. The deeper search in this text shows that the unclean behaviour is rooted in our heart. This passage enumerates a number of key vices. FatherMichael Fallon, a Missionary of the Sacred Heart (MSC), and Friar Jude comment that enumeration and check listing vices can be quite time consuming and fruitless. Our need is to seek the deeper spiritual problems around love and selflessness which produce sinful behaviour. We make a start today in the reflections led by the Scripture passages.

Our way is not the Way

The tension between control and freedom is found in the texts today from the Roman Catholic Lectionary. The passage from the first book of Kings is a continuation of the dedication of the Temple by Solomon. The tension in building a temple for the Hebrew people was experienced by David as the inability of human hands to build something to contain God. Solomon builds the Temple his father could not and in the passage today confesses the truth that God cannot be contained in one place. Friar Jude Winkler reminds us that there are privileged places where we are facilitated by the surroundings to be conscious of the Presence around us. Our churches are tents over the events of our intentional gathering to be with God. In a certain sense, the fabric or molecules of their reality ‘soak up’ the compounds of our reality while we are in communion in a transcendent experience of God. Celtic culture understands that the earth contains “thin places”, maybe in Churches, on mountain tops or by the sea where this earthly reality is separated from the Divine Sphere by a thin barrier. Jesus is in conflict with some Pharisees in the Gospel from Mark today. The use of legal boundaries to reign in human behaviour which may be harmful to one and others is control which seems to be proper in society. Friar Jude explains the excessive use of laws by the Pharisees as an attempt to use law prescribed in great detail to prevent people from finding themselves in opposition to God. This legalism can be in tension with action to live the Good News when mercy, forgiveness, charity and contact with the disenfranchised are discouraged or prohibited by law. We may find ourselves seeking to control our contact with the world around us by retreat to cells of Christian comfort in our liturgies, pious practices and well instructed groups and children. Our attempt to control God and make our mission into His Plan is stepping into the mode of the Pharisees which Jesus questions today.

More seats of mercy

The dwelling place of the Lord is a concern of many believers. The Roman Catholic Lectionary today presents the Dedication of the Temple built by Solomon in the text from the first book of Kings. Friar Jude Winkler tells us that David was not permitted to carry out his desire to build a temple because of the blood he had shed and the arrogance of his actions. The creation of a place wherein people gather to be close to God may trouble those who misunderstand the gesture as one of trying to bound or control God. Those who attempt this framing of God in their image for their purposes are moving away from closer contact with the Divine. We are often too quick to criticize the liturgical actions of others. When we look to actions of people to be disposed to receive God we may find signs such as the ‘mercy seat’ in the Temple. The sign to the people of the desire for “at-one-ment” with God is expressed in the central position of mercy for the forgiveness of sins in the Holy of Hollies. The Gospel of Mark tells us that Jesus and the disciples are met at Gennesaret by crowds of people who approach Jesus as a man of holiness who can bring them close to the mercy of God where they seek physical and emotional healing. The tassel of Jesus garment is noted by Friar Jude as a visible reminder to Jews of their Covenant and the least significant part of Jesus garb, contact with was sufficient to initiate intimacy with the Holy One. Our attention to the dwelling place of God through the Spirit in human beings is focused through our gathering in Holy Places to reach out and be touched by God.

Salt of the Earth

The texts today from the Roman Catholic Lectionary are inspiring us with images of hope and stability. The Gospel from Matthew is an affirmation and a mission to Jesus followers. We are salt of the earth. The understanding we have today of someone so described is that they are steadfast, decent, sensible reliable grounded and even wise. The value of salt in Jesus time was a daily understanding of flavour, preserving and purification. The power of salt and light to reduce the discomfort and fear of darkness and disorganization is similar to the transcendent effect that a person who brings the salt and light of presence and loving action to one in need. Isaiah proclaims the coming of a great light which will shine through the action of the suffering servant. Paul brings Good News of a relationship with God not through sophisticated philosopy attractive to Greek thinkers but through teaching the Way of a Jewish preacher who in death by crucifixion brings love to all people which transcends our struggle with the challenges of keeping ourselves going through our His invitation to be salt and light to others.

Shepherd gathers needy

The texts today from the Roman Catholic Lectionary contain images of the central person being in the midst of people. The passage from First Kings describes King Solomon, David’s successor, after acting in a priestly and extravagant manner, encountering God in a vision Who seeks to equip the new young king with the gifts he will require to rule the Kingdom of Israel. Friar Jude Winkler explains some of the complex life of this man who becomes synonymous with Wisdom. Solomon realizes that he is in the midst of the people whom you have chosen, a great people, so numerous they cannot be numbered or counted (1 Kings 3.8). In the Gospel from Mark, Jesus appears to intend to take his disciples, who have returned to Him from teaching and healing, to a quiet place to recharge their batteries. People attend to the movement of Jesus and the disciples and they congregate around them. Jesus finds Himself in the midst of a great crowd for whom He has compassion because they are like sheep without a shepherd. The desire of Solomon for wisdom is a response which confirms that we are people who search truth. The great nation given to Solomon to rule will seek truth about God, the Covenant and the role of those who seek to know the truth. Jesus began to teach the multitudes who were demonstrating their need for some direction and reassurance. Friar Jude identifies this role of shepherd and comforter as very much part of how believers are invited to participate as the Body of Christ amid the multitudes. Our bodily presence offers an opportunity for those who are wandering or seeking to encounter some patience, kindness, mercy or empathetic consideration of their situation. Our action with others, because they need it, is the response we have known from the Shepherd and it is the truth which our presence with them may convey.