Attractive Laws Fulfilled

The texts from the Roman Catholic Lectionary today capture the unique gift of the Law of Moses and Jesus fulfillment of that Law for humanity.

"Love your neighbor as yourself." Love does no harm to its neighbor. Therefore love is the fulfillment of the law.

Romans 13:9-10 pic.twitter.com/pnSYHQ1Djg

— Aref Mashali (@aref4950) February 21, 2018

The Book of Deuteronomy details the character of Law to the Israelites and its attractiveness to other people.

In the Gospel from Matthew, Jesus, in the Sermon on the Mount, connects to the Law of Moses as He teaches His role as the “New Moses” and fulfillment of the Torah Law.

* [5:17–20] This statement of Jesus’ position concerning the Mosaic law is composed of traditional material from Matthew’s sermon documentation (see note on Mt 5:1–7:29), other Q material (cf. Mt 18; Lk 16:17), and the evangelist’s own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Mt 5:18). Yet the “passing away” of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The “turning of the ages” comes with the apocalyptic event of Jesus’ death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of “new heavens and a new earth” (Is 65:17; 66:22). Meanwhile, during Jesus’ ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Mt 5:21–48) show.

Don Schwager quotes Augustine of Hippo, 354-430 A.D on actions for making daily progress towards God.

"As Christians, our task is to make daily progress toward God. Our pilgrimage on earth is a school in which God is the only teacher, and it demands good students, not ones who play truant. In this school we learn something every day. We learn something from the commandments, something from examples, and something from Sacraments. These things are remedies for our wounds and materials for our studies." (excerpt from Sermon 16A,1)

Friar Jude Winkler discusses how the Israelites knew the rules through the Law of Moses unlike most other ancient cultures. For Matthew, Jesus is not to do away with Law of Moses but to fulfill its spiritual meaning beyond what is said by religious authorities of His time. Friar Jude mentions the converted Pharisee who edited the Gospel of Matthew was very careful to refer to The Kingdom of “Heaven” in respect for the Jewish tradition of not writing the name of God. He contrasts Paul’s teaching on the Law with that of Matthew.

Jack Mahoney SJ writes that the Sermon on the Mount is intended to identify the ways in which the followers of Jesus should behave in living a life of acceptance of God’s gracious invitation to enter the kingdom of heaven.

The sermon is an unpacking of what the true relationship of Christians to God must entail, as contrasted with the ways in which their opponents, the scribes and Pharisees, are (polemically) portrayed as behaving. As with Paul in his letter to the Romans, the famous but elusive biblical term ‘righteousness’, or dikaiosune (based on the Greek term dike, or justice), attempts in the Sermon on the Mount to capture how a forgiving God takes the initiative in relating to us and how we in turn should correspondingly respond from our hearts to this generous heavenly father.

Fr. Richard Rohr, OFM, reminds us that from the beginning of the Bible to the end, it is clear that a loving God includes all of creation in God’s Kingdom. His friend and fellow Franciscan Jack Wintz wrote a book entitled Will I See My Dog in Heaven? In it he takes the scriptural, Christian, and Franciscan traditions to their logical conclusions: Yes, of course!

Sadly, if we are self-centered, even if we say the Bible is the “inerrant” word of God, we will hear only what we want to hear! God’s salvation—and every biblical covenant—is clearly a social, historical, and universal concept rather than the merely human and individualistic version of salvation that most of us were taught. This made Christianity into a largely ineffective religion. The notion of salvation became so guarded and so stingy it was finally not available to the vast majority of humans!

The good news is our invitation to live in the “Kingdom of God” today. The “clear rules” of the Commandments are strong guideposts to living in a social environment where we present this invitation to all people.

References


(n.d.). Deuteronomy 4.1. Retrieved March 7, 2018, from http://www.usccb.org/bible/readings/bible/Deuteronomy/4:1 

(n.d.). Matthew 5:3. Retrieved March 7, 2018, from http://www.usccb.org/bible/matthew/matthew5.htm

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 7, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 7, 2018, from https://cac.org/2018-daily-meditations/

Measured by mercy

The texts from the Roman Catholic Lectionary today show that mercy and forgiveness are essential experiences of our relationship with God.

Source https://orthodoxwiki.org/images/0/0a/Agioipaides.jpg

The Book of Daniel presents the prayer of Azariah for deliverance from the fiery furnace.

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures.

In the Gospel from Matthew, Jesus uses a parable to underline the forgiveness we know from God is to be extended to others.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

Joe Zaborowski finds that mercy is the juxtaposition of today’s readings.

We are called in Lent during our times of prayer and contemplation to review our own repentance. For me this starts with myself first. Knowing the ultimate act of mercy which is fulfilled on Good Friday, I must look at my own life and review if my actions with others is Christ like or am I an Ungrateful Servant. Have I been there, fences to mend in my family, at work or with friends? Am I showing enough mercy to my neighbors as a whole? Have I remembered the hungry, the lonely, the impoverished, the imprisoned, the naked or the strangers in my community at this penitential time in the Church year?  As a follower of Christ, if not now during Lent, then when?

The Prayer of Azariah is known as the Prayer of the Three Holy Children in the Orthodox Tradition.

The song constitutes a hymn of thanksgiving to God for deliverance from the fiery furnace into which the three young men, Ananias, Azarias and Misael (also known as Shadrach, Meshach and Abednego) had been cast by the Persian king Nebuchadnezzar. They were cast into the furnace for refusing to worship a golden idol that Nebuchadnezzar had created. However, an Angel of the Lord entered the furnace and protected the three young men. In liturgical practice, the event is seen to presage the Resurrection of Christ, thus its inclusion in the canon.

Don Schwager quotes Augustine of Hippo, 354-430 A.D. who advises a daily remedy for our sins.

"Forgive us our debts as we also forgive our debtors. Let us say this sentence with sincerity, because it is an alms in itself. Sins that oppress and bury us cannot be termed trifles! What is more minute than drops of rain? Yet they fill the rivers. What is more minute than grains of wheat? Yet they fill the barns. You note the fact that these sins are rather small, but you do not take note that there are many of them. In any case, God has given us a daily remedy for them." (excerpt from Sermon 205,1)

Friar Jude Winkler parses the Prayer of Azariah who is asking for help by reminding God of His mercy. He declares God is great! God’s greatness is measured by His mercy. The commentary on the parable on mercy reminds us that that those with more gifts are required to be more attentive to the exercise of mercy towards others.

Fr. Richard Rohr, OFM, starts with words of the great Doctor of the Church, Thomas Aquinas: “Grace does not destroy nature, but perfects it.” as his reflection challenges us to be merciful towards nature wherein we can connect with a universe centered on God.

How could humans think we were the only or even the main event? Not only did we think that the Earth was the center of the universe; we were certain our human species was the only one that God really cared about. All of creation was just a stage set for the human drama. Normally that is called narcissism. We extracted the soul from everything else. Nature was simply here for our utilitarian purpose, to be used for our consumption. With this belief system, we entered into a state of profound alienation from our own surroundings. We no longer belonged to this world because there was nothing worth belonging to. It was no longer naturally sacred, deserving our reverence or respect. We could rape, plunder, and misuse the earth. We could torture animals and destroy ecosystems because we thought they had no inherent value. We acted as though we were fully in charge.

Spirituality doesn’t depend on education or belief. It almost entirely depends on our capacity for simple presence.

References


(n.d.). Daniel, chapter 3 - United States Conference of Catholic Bishops. Retrieved March 6, 2018, from http://www.usccb.org/bible/daniel/3

(n.d.). Matthew 18:18. Retrieved March 6, 2018, from http://www.usccb.org/bible/matthew/matthew18.htm

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 6, 2018, from http://dailyscripture.servantsoftheword.org/

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 6, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 6, 2018, from https://cac.org/2018-daily-meditations/

Support from the natural plan

The texts from the Roman Catholic Lectionary today challenge us to stand in the role of those who reject prompts to reconsider our relationship with God.

Ok, so maybe I can't offer you a cool baptism setting like, say, the Jordan River. But I can at least offer you some awesome baptisms tomorrow at @SACYouBelong ... and even promise cleaner water than the Jordan! pic.twitter.com/219pNSzQVP

— Matt Ewert (@MattEwert77) February 24, 2018

The Second Book of Kings presents the story of the healing of Naaman and raises questions of how we deal with ambiguity.

* [5:12] Wash in them and be cleansed: typical of the ambiguity in ritual healing or cleanliness. The muddy waters of the Jordan are no match hygienically for the mountain spring waters of Damascus; ritually, it is the other way around.

 The Gospel of Luke connects Jesus to the rejection that the Prophets of God have experienced in salvation history.

* [4:25–26] The references to Elijah and Elisha serve several purposes in this episode: they emphasize Luke’s portrait of Jesus as a prophet like Elijah and Elisha; they help to explain why the initial admiration of the people turns to rejection; and they provide the scriptural justification for the future Christian mission to the Gentiles.

Eileen Wirth confirms that following Jesus means taking risks and even facing persecution to proclaim universal love.

This may sound obvious but it’s not. Growing up, I unconsciously assumed that God was a lot like all the male adult authority figures I knew: white, respectable and law-abiding. If Jesus hadn’t been born in Israel 2,000 years ago, he would have been a good Midwestern Republican Catholic, just like us.
But Jesus wasn’t like that. He proclaimed radical ideas about justice, charity and peace without caring how civil and religious authorities reacted. He risked death a number of times before his crucifixion. He wouldn’t have fit in at the chamber of commerce

Don Schwager encourages us to confront the sin of indifference and unbelief.

He then angered them when he complimented Gentiles who had shown more faith in God than the "chosen ones" of Israel. Some who despised the Gentiles (non-Jews) even spoke of them as "fuel for the fires of hell." Jesus' praise for "outsiders" offended the ears of his own people because they were blind-sighted to God's merciful plan of redemption for all the nations. The word of rebuke spoken by Jesus was met with indignation and hostility. The Nazarenes forcibly threw him out of their town and would have done him physical harm had he not stopped them.

Friar Jude Winkler relates the indignation of Naaman when asked to bathe in a muddy creek. The anawim, or poor ones of Yahweh, are identified by Luke as accepting Jesus out of their needs. The rejected have nothing to lose as they approach seeking mercy.

Fr. Richard Rohr, OFM, believes we can’t access our full intelligence and wisdom without some real connection to nature. He takes us back to the Jordan to help to discover our souls.

Without such recognition and mirroring, we are alienated and separated from ourselves and all of nature. Frankly, we will not know how to love or respect our own soul. Instead, we try various means to get God and people to like or accept us because we never experience radical belonging. We’re trying to say to ourselves and others, “I belong here. I matter.” Of course, you do! But contrived and artificial means will never achieve that divine purpose. We are naturally healed in this world when we know things center to center, subject to subject, and soul to soul

Perhaps our difficulty with ambiguity and rejection tempts us to call out for some simple instructions on what God wants us to do. The texts today suggest that our path and plan is more visible in a humble desire for reconnection to each other and to nature.

References


(n.d.). 2 Kings, chapter 5 - United States Conference of Catholic Bishops. Retrieved March 5, 2018, from http://www.usccb.org/bible/2kings/5

(n.d.). Luke, chapter 4 - United States Conference of Catholic Bishops. Retrieved March 5, 2018, from http://www.usccb.org/bible/luke/4

(n.d.). Online Ministries - Creighton University. Retrieved March 5, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 5, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 5, 2018, from https://cac.org/2018-daily-meditations/

Help correct our cognitive dissonance

The texts from the Roman Catholic Lectionary today may stimulate some cognitive dissonance as we compare what is in our lives and society with what we hold to be the life and society in the plan of God.

Source: https://i1.wp.com/catholic-daily-reflections.com/wp-content/uploads/2017/10/Theodoor_Rombouts_-_Christ_Driving_the_Money-changers_from_the_Temple.jpg?w=725&ssl=1

The text from the Book of Exodus is a presentation of the Ten Commandments as the main behavioural requirement for our commitment to the Covenant.

The present form of the commands is a product of a long development, as is clear from the fact that the individual precepts vary considerably in length and from the slightly different formulation of Dt 5:6–21 (see especially vv. 12–15 and 21). Indeed they represent a mature formulation of a traditional morality. Why this specific selection of commands should be set apart is not entirely clear. None of them is unique in the Old Testament and all of the laws which follow are also from God and equally binding on the Israelites. Even so, this collection represents a privileged expression of God’s moral demands on Israel and is here set apart from the others as a direct, unmediated communication of God to the Israelites and the basis of the covenant being concluded on Sinai.

In the First Letter of Paul to the Corinthians the main obstacles to the acceptance of Christ by Jews and Greeks are identified.

* [1:21–25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity.

In the Gospel from John, Jesus prepares the disciples to address the challenges of His Passion and Resurrection as He displays anger at the material cultural invading the Temple.

* [2:13–22] This episode indicates the post-resurrectional replacement of the temple by the person of Jesus.

Molly Mattingly continues to ponder whether the righteous anger of God is somehow more peaceful than human peace, or perhaps more peaceful than human complacency. She asks what is God telling us about the nature of divinity and humanity here?

One of the songs we use at St. John’s during Lent, “O Beauty Ever Ancient,” is based on St. Augustine’s Confessions. One line says, “This created world is glorious, yet I could not see within, see your loveliness behind all, find the Giver in the gift.”I think Augustine hits upon the reason behind our Lenten fast and upon Jesus’ desire for the people in the temple: to remember that the gifts we receive are meant to draw us closer to God, both individually and communally, and not to get caught up in the gifts themselves.

Catholic Daily Reflections offers a different take on anger that is normally understood as a sin.

Anger is normally understood as a sin and it is sinful when it’s the result of one losing control.  But it’s important to note that the passion of anger, in and of itself, is not sinful.  A passion is a powerful drive which manifests itself in various ways.  The key question to ask is, “What is driving that passion?

Don Schwager quotes John Chrysostom (347-407 AD) on how Jesus cleanses the temple, his Father's house.

"But why did Christ use such violence? He was about to heal on the sabbath day and to do many things that appeared to them transgressions of the law. However, so that he might not appear to be acting as a rival to God and an opponent of his Father, he takes occasion to correct any such suspicion of theirs... He did not merely 'cast them out' but also 'overturned the tables' and 'poured out the money,' so that they could see how someone who threw himself into such danger for the good order of the house could never despise his master. If he had acted out of hypocrisy, he would have only advised them, but to place himself in such danger was very daring. It was no small thing to offer himself to the anger of so many market people or to excite against himself a most brutal mob of petty dealers by his reproaches and the disruption he caused. This was not, in other words, the action of a pretender but of one choosing to suffer everything for the order of the house. For the same reason, to show his agreement with the Father, he did not say 'the holy house' but 'my Father's house.' See how he even calls him 'Father,' and they are not angry with him. They thought he spoke in a more general way, but when he went on and spoke more plainly of his equality, this is when they become angry." (excerpt from HOMILIES ON THE GOSPEL OF JOHN 23.2)

Friar Jude Winkler categorizes the Ten Commandments into those directed toward God and those directed toward others. The Greek understanding of soul and body and the Jewish expectations for a conquering Messiah are outlined as the difficulties that Paul encountered in Corinth. Jesus was concerned about the expectations of the people for a miracle worker and the cultural clutter that was blocking connection with God in the Temple.

Fr. Richard Rohr, OFM, reflects on one of the foundational reasons for the widespread immaturity in society is that we have lost contact with the givens, with the natural world.

Bill Plotkin, a friend, author, depth psychologist, and wilderness guide, offers a helpful model called the “Soulcentric Developmental Wheel.” [1] He describes eight stages of the spiritual journey of transformation. He says that most of mainstream Western society is at the third stage, which is highly egocentric and narcissistic. As a culture, we tend to be preoccupied with our own comfort, entertainment, and security.

The relationship with God in Covenant is the refreshment and and wisdom praised by the psalmist today (Psalm 19.8-9). Our preoccupation with our own comfort, entertainment, and security is the table needing overturning that will help correct our cognitive dissonance.

References


(n.d.). Exodus, chapter 20 - United States Conference of Catholic Bishops. Retrieved March 4, 2018, from http://www.usccb.org/bible/readings/bible/exodus/20:1

(n.d.). 1 Corinthians, chapter 1 - United States Conference of Catholic Bishops. Retrieved March 4, 2018, from http://www.usccb.org/bible/1corinthians1:33

(n.d.). John 2. Retrieved March 4, 2018, from http://www.usccb.org/bible/john/john2.htm

(n.d.). Catholic Daily Reflections - Today's Gospel Meditation for Mass. Retrieved March 4, 2018, from https://catholic-daily-reflections.com/daily-reflections/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 4, 2018, from https://cac.org/2018-daily-meditations/

A Parent Reaction

The texts from the Roman Catholic Lectionary today illuminate God as Parent who desires the very best for children even when they reject Divine Love.

Source: http://www.ncregister.com/images/uploads/prodigalson.jpg

The Prophet Micah speaks to the exiles about the compassion and generosity of God.

* [7:18–20] The final lines of the book contain a hymn of praise for the incomparable God, who pardons sin and delights in mercy. Thus the remnant, those left after the exile, is confident in God’s compassion and in the ancient promises sworn to the ancestors.

In the Gospel from Luke, The Parable of the Lost Son, describes Jesus particular concern for the lost.

* [15:1–32] To the parable of the lost sheep (Lk 15:1–7) that Luke shares with Matthew (Mt 18:12–14), Luke adds two parables (the lost coin, Lk 15:8–10; the prodigal son, Lk 15:11–32) from his own special tradition to illustrate Jesus’ particular concern for the lost and God’s love for the repentant sinner.

The Catholic Register places among the things we need to note in this parable is the position of the father who sees the returning son while he is still at a distance.

While he is still at a distance, the father sees him, has compassion upon him, runs to him, hugs him, and kisses him.

Tamora Whitney discusses our sense that it hardly seems fair to the people who work hard all their lives, live good moral lives, do everything right, if then some sinful upstart gets the same deal in the end.

But Jesus had a mission to help people, to turn them from their wicked ways to a better path.  The people who were already on the right path did not have as much need of him as those who were heading the wrong way. The good people who are already doing the right thing already have their reward in heaven, but if a sinner, someone who had been lost could return to the right way, isn’t that worthy of rejoicing?

Don Schwager comments on the contrast between the warm reception given to a spendthrift son by his father and the cold reception given by the eldest son.

The prodigal could not return to the garden of innocence, but he was welcomed and reinstated as a son. The errant son's dramatic change from grief and guilt to forgiveness and restoration express in picture-language the resurrection from the dead, a rebirth to new life from spiritual death. The parable also contrasts mercy and its opposite - unforgiveness. The father who had been wronged, was forgiving. But the eldest son, who had not been wronged, was unforgiving. His unforgiveness turns into contempt and pride. And his resentment leads to his isolation, division, and estrangement from the community of forgiven sinners.

He quotes Life through death, by Augustine, Bishop of Hippo, 354-430 A.D.,on conversion as a response to a call from God.

"Did you make it possible for yourselves to merit God's mercy because you turned back to him? If you hadn't been called by God, what could you have done to turn back? Didn't the very One Who called you when you were opposed to Him make it possible for you to turn back? Don't claim your conversion as your own doing. Unless He had called you when you were running away from Him, you would not have been able to turn back." (Commentary on Psalm 84, 8)

Friar Jude Winkler adds some background to the compassion and mercy described by the Prophet Micah. The meaning and mystery of the mercy of God is that it is for those who need it rather than deserve it. We often become jealous as opposed to becoming joyful when the sinner turns back, but God is joyful.

Fr. Richard Rohr, OFM, offers the words of Teresa Pasquale Mateus who rightly observes that the contemplative tradition needs to evolve in support of action for the marginalized.

For people existing in the margins—who desperately need contemplative wisdom—a path of contemplation without action . . . doesn’t have meaning. Because their struggles are for survival, for themselves, their loved ones, and their communities, these struggles cannot be set aside in pursuit of an individual spiritual journey. The journey is inherently communal. . . . It necessitates action, but desperately seeks contemplation. The current contemplative container was not built for them and cannot contain their hurts, their actions, their needs, their identities.

The lessons we contemplate about the freedom we exercise and the mercy of God are going to bring discomfort as we work to put these spiritual truths into action.

References


(n.d.). Micah, chapter 7 - United States Conference of Catholic Bishops. Retrieved March 3, 2018, from http://www.usccb.org/bible/scripture.cfm?bcv=41007014

(n.d.). Luke, chapter 15 - United States Conference of Catholic Bishops. Retrieved March 3, 2018, from http://www.usccb.org/bible/luke/15

(2013, March 7). 12 things you need to know about the Prodigal Son. Retrieved March 3, 2018, from http://www.ncregister.com/blog/jimmy-akin/12-things-you-need-to-know-about-the-prodigal-son

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 3, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 3, 2018, from https://cac.org/2018-daily-meditations/

Desire to eliminate the trouble

The texts from the Roman Catholic Lectionary today offer contemplation of the effects of jealousy and greed on our relationship with God and others.

How is the Lord the cornerstone of your life? pic.twitter.com/ax2tC8uKS8

— St. George Church (@stgeorgewf1) March 2, 2018

The Book of Genesis tells of how Joseph was brought as a slave into Egypt because of the jealousy of his brothers.

* [37:21–36] The chapter thus far is from the Yahwist source, as are also vv. 25–28a. But vv. 21–24 and 28b–36 are from another source (sometimes designated the Elohist source). In the latter, Reuben tries to rescue Joseph, who is taken in Reuben’s absence by certain Midianites; in the Yahwist source, it is Judah who saves Joseph’s life by having him sold to certain Ishmaelites. Although the two variant forms in which the story was handed down in early oral tradition differ in these minor points, they agree on the essential fact that Joseph was brought as a slave into Egypt because of the jealousy of his brothers.

The Gospel from Matthew contains allegorical elements due to church sources that have been added to a basic parable about the dealings of God with his people spoken by Jesus.

* [21:33–46] Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas 65, where a less allegorized and probably more primitive form of the parable is found.

Nancy Shirley connects the jealousy and greed in the texts to Jesus response in the words of the Sidewalk Prophets.

I am the thorn in your crown But You love me anyway I am the sweat from Your brow But You love me anyway I am the nail in Your wrist But You love me anyway I am Judas' kiss But You love me anyway

Don Schwager is inspired by the generosity, trust, patience, and justice in the Gospel parable.

This parable speaks to us today as well. It richly conveys some important truths about God and the way he deals with his people. First, it tells us of God's generosity and trust. The vineyard is well equipped with everything the tenants need. The owner went away and left the vineyard in the hands of the tenants. God, likewise trusts us enough to give us freedom to run life as we choose.
This parable also tells us of God's patience and justice. Not once, but many times he forgives the tenants their debts. But while the tenants take advantage of the owner's patience, his judgment and justice prevail in the end.

In the version from Matthew the declaration of appropriate justice for the tenants is spoken by the religious leaders.

* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

Friar Jude Winkler sets the stage for the action of the brothers against Joseph and the conclusion that it was all part of God’s Plan. Leaders may cling to power and authority as we are seduced by signs of power and authority and how these are building ourselves up.

Fr. Richard Rohr, OFM, comments that to resist change is ultimately to resist Christ; it is to prevent evolution toward unity of life in the universe.

To be a Christian is to be “on the way,” announcing the good news of the risen Christ through spiritual attitudes of poverty of being, humility, compassion, openness of heart and mind. . . .The vernacular theology of the mystics is the most viable way that Christ can be raised from the dead and become “God for us”—through participation, dialogue, and engagement with the world. Teilhard [de Chardin’s] spiritual vision, centered on and rooted in Christ, emphasizes “global responsibility, action and choice in shaping the future of humanity on our planet. He affirms that life is a task to be done, a work to be achieved, and celebrates life as a most precious and wonderful gift to be loved and experienced as a sign of the Spirit who sustains us all.”

We are reminded to seek God in our world by living Christ and by doing Christ.

References


(n.d.). Genesis, chapter 37 - United States Conference of Catholic Bishops. Retrieved March 2, 2018, from http://www.usccb.org/bible/genesis37:39

(n.d.). Matthew, chapter 21 - United States Conference of Catholic Bishops. Retrieved March 2, 2018, from http://www.usccb.org/bible/matthew/21

(n.d.). Matthew 21. Retrieved March 2, 2018, from http://www.usccb.org/bible/matthew/matthew21.htm

(n.d.). Online Ministries - Creighton University. Retrieved March 2, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 2, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 2, 2018, from https://cac.org/2018-daily-meditations/

Avoiding Lazarus

The texts from the Roman Catholic Lectionary today present stark images of the consequence of living without guidance from the Presence of God.

Boys & Girls Club Annual Breakfast at NSCC Akerley Campus @BGCGreaterHfx pic.twitter.com/3d2PdqHYM2

— Tony Mancini (@TonyMancini_NS) February 28, 2018

The Prophet Jeremiah compares those who trust in human direction rather than the will of God to a barren bush in the wasteland.

In the Gospel from Luke the wealthy man who avoids seeing poor Lazarus experiences an eternal reversal of fortune.

* [16:19–31] The parable of the rich man and Lazarus again illustrates Luke’s concern with Jesus’ attitude toward the rich and the poor. The reversal of the fates of the rich man and Lazarus (Lk 16:22–23) illustrates the teachings of Jesus in Luke’s “Sermon on the Plain” (Lk 6:20–21, 24–25).

Beth Samson reminds us of the responsibility that comes with the privilege we are afforded by our race, or social position.

Who or what has been the Lazarus in my experience?Have I responded with the compassion and sharing our communities need? How can I better notice and tend to the Lazarus around me?

James Sledge does not need much convincing that white privilege is a real problem in North America, but that doesn't mean he truly sees it. He really cannot imagine that if his car broke down a police officer who stopped to investigate might even consider shooting him.

I recently read Between the World and Me by Ta-Nehisi Coates. It moved me more than any book I've read in a long time because it opened my eyes. By that I mean that it allowed me to see as another does, to experience a terrible fear and dread and anger that I have never known in my lifetime of middle-class whiteness. I wonder if I didn't experience something akin to what the rich man felt when he actually saw Lazarus for the first time (if in fact he ever did; read the parable yourself and see what you think).

Don Schwager quotes Augustine of Hippo, 354-430 A.D. on the Creator of both rich and poor.

"God made both the rich and the poor. So the rich and the poor are born alike. You meet one another as you walk on the way together. Do not oppress or defraud anyone. One may be needy and another may have plenty. But the Lord is the maker of them both. Through the person who has, He helps the one who needs - and through the person who does not have, He tests the one who has." (excerpt from Sermon 35, 7)

Nathan Albright, in the Edge Induced Cohesion blog, reflects upon one of the most striking similarities between late Second Temple Judaism and present day nominal Christianity.

Both of these religious systems believed in a form of “prosperity gospel” that we find roundly condemned in Job.  In this heathen and ungodly mindset, those who are wealthy are considered to be righteous, and those who are poor are considered to be ungodly, as if they were to blame for their poverty and that it was the virtue of the wealthy that made them righteous.  In such a society where wealth and poverty were judged to be the result of morality, poverty was a sign of immorality, as if it meant that one was lazy or some kind of addict.

Friar Jude Winkler comments on the human tendency to hurt those who hurt us as he contrasts this attitude with an undercurrent of goodness in those connected to God. The rich man in the Gospel can't cross a chasm of attitude of selfishness and invulnerability. The Buddhist description of chopsticks 5 ft long in heaven illustrates the error in this attitude.

Fr. Richard Rohr, OFM, draws on Pierre Teilhard de Chardin and Beatrice Bruteau, to encourage that we recognize two motivations for including some knowledge of science in our contemplative lives.

one, we need to understand God’s artistic work in order to appreciate it properly and relate lovingly to the Creator; two, we need to know something of the work in order to join it, to participate in creating the world from here on. This last is the real way of loving, that is, by joining in the life of the beloved.

When we avoid using the gifts we have been given for the benefit of others we refuse to join in the work of God and the lives of his children.

References


(n.d.). Jer 17:1. Retrieved March 1, 2018, from http://www.usccb.org/bible/jeremiah/jeremiah17.htm

(n.d.). Luke 16:19-31. Retrieved March 1, 2018, from http://www.usccb.org/bible/luke/luke16.htm

(n.d.). Online Ministries - Creighton University. Retrieved March 1, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 1, 2018, from http://dailyscripture.servantsoftheword.org/

(2011, April 30). Luke 16:19-31: Lazarus And The Rich Man | Edge Induced Cohesion. Retrieved March 1, 2018, from https://edgeinducedcohesion.blog/2011/04/30/luke-16-19-31-lazarus-and-the-rich-man/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 1, 2018, from https://cac.org/2018-daily-meditations/