Symbols and allegory point to our pattern

Our patterns presented in allegory

Review of some commentaries on the texts from the Roman Catholic lectionary today raises the question of how can we interpret symbols, signs and allegories. The letter of Paul to the Galatians is described as an allegory where the story he tells is symbolic and the characters and events are meant to be applied to a situation being addressed by the author. Friar Jude Winkler identifies the technique rabbinical technique of midrash in this letter about being enslaved by the Law and being freed by faith in Jesus. This technique of using patterns in salvation history as an illustration of doctrine is thought by Chuck Missler to be one of the techniques of Scripture study which will help modern Western Christians recover a spiritual viewpoint with which Jesus and Paul taught the people. In the Gospel from Luke, Jesus presents the sign of Jonah to the crowds in response to their demands. Friar Jude reminds us that the symbolism of Jonah is not straightforward. Is Jesus aiming at the sign that Jonah spent three days in the belly of the whale in reference to His own time to come in the tomb? Like the understanding of Nancy Shirley, Friar Jude favours the sign of Jonah who preached to Nineveh and the repented to become people of God. The pattern which midrash technique may show us is that those who hear and accept the Word receive deep communion with God and those who hesitate and reject the message see that their opportunity has been passed to the other. There is a continual repetition of the pattern of invitation from God and our free decision to accept or reject for which midrash and allegory are the tools which best present the continued faithfulness of God and our continued fickle response.

Choose to participate in the banquet

All invited to feast

The invitation to feast and be guided to green pastures is an image of Providence in the texts today from the Roman Catholic Lectionary. Friar Jude Winkler notes that the passage from Isaiah speaks of a universalism whereby salvation is offered to all people through the great feast on the holy mountain.  Karoline M. Lewis is stuck by the extravagant banquet which Isaiah, Psalm 23 and the Gospel from Matthew describe. There are people excluded from the banquet in the parable Jesus tells in the Gospel. Ignacio Castuera understands that a process of self exclusion is being described. The Gospel was written by a Jew to a Jewish audience at a time after the destruction of the Temple by the Romans in 70 CE. This event was part of a great transition to suffering for many Jews in the Roman Empire. The Letter of Paul to the Philippians, Friar Jude notes, was written by Paul from his imprisonment in Rome. The faith of Paul in Providence has the character of expectation that the mission to spread the Good News is connected to and even facilitated by the tragedies and suffering of our lives. The openness of Paul to finding the Will of God in all life events is in contrast to the attitude of some people invited by the king to the wedding feast in the Gospel. The message of Matthew to his Jewish audience is linked to rejection of the Prophets and Jesus and the destruction of the Temple. The decision not to accept the invitation to the Kingdom of Heaven here and now is often because our self serving priorities place communion with God in joyful celebration at a lower importance that our property, power, possessions and privilege. The invitation is for all. The universal set of all people is dualistically described as the good and the bad. With all of the joy and invitation to Life in Isaiah, Psalm and Matthew it is very surprising that we might accept the invitation and arrive with no intention to participate. Did the unfortunate who was thrown bound into the darkness come with an assumption formed through an overblown self image that he deserved something for nothing. The King seeks only the decision to participate and be open. How sad when we cannot put on the garment provided for our Life.

Our priorities for Peace through Love

Love the Priority

The texts today from the Roman Catholic Lectionary inspire consideration of the relative priority of some of the concerns and practices we carry in our journey as the Body of Christ. Paul concludes Chapter 3 of his letter to the region of Galatia with an argument in support of our justification by faith and the promise to Abraham which links us spiritually to a long tradition of trust in God. The importance of our personal revelation during our short time aware of Christ needs to be weighed on a balance with a salvation history beginning with the revelation to Abraham. Friar Jude Winkler explains the priority Paul gives the Law relative to faith as the agent of our justification. The distinctions in our temporal and finite world between Jew and Gentile, free and slave, and male and female still exist. Our ability to trust in God as source and summit of Life brings all the distinct elements of humanity to union in Love as members of the Body of Christ. The love in this communion is Way to rise above distinctions from our fallen nature. Friar Jude reminds us that attention to the detail of the Gospel from Luke reveals that Mary is portrayed as the greatest disciple. Don Schwager extends the blessing of Jesus to the experience of joy which is found among those who hear the Word, like Mary, and act upon it. A Catholic tradition is to invoke the intercession of Mary for peace in the world. This priority is recognized in the comments today from SusanTinley. Our Father, Our Brother Jesus and Mary set Love as the top priority. Let us pray for peace.

Good and Evil tensions for people of faith