The Hand of God at work

The texts from the Roman Catholic Lectionary, today, offer a contrast between two accounts of the Hand of God at work in our lives.

Living in Creation

From Genesis Chapter 1, the Story of Creation shows the omnipotent Presence of Creator from nothing.

 * [1:1–2:3] This section, from the Priestly source, functions as an introduction, as ancient stories of the origin of the world (cosmogonies) often did. It introduces the primordial story (2:4–11:26), the stories of the ancestors (11:27–50:26), and indeed the whole Pentateuch. The chapter highlights the goodness of creation and the divine desire that human beings share in that goodness. God brings an orderly universe out of primordial chaos merely by uttering a word. In the literary structure of six days, the creation events in the first three days are related to those in the second three.

In the Gospel from Mark, Jesus, the Son, shows intimate human compassion in the account of the Healings at Gennesaret.

George Butterfield observes that when the people are healed, he sees Jesus, just like in creation, standing back and saying, "Man, that is good." It's as if the Gospel writers are saying, Let me show you just how good God and his work is.

The psalm for today includes parts of Psalm 104. Do yourself a favor: pick up your Bible and read all of it. What a magnificent psalm it is. The psalmist calls upon his inner being to bless the Lord. God is so great; his robe is majesty, glory, and light. God organized everything so that it works together beautifully. The earth and the ocean each have their place. The fuller reading of the psalm really emphasizes how everything has its own role but complements the rest of creation.3

Don Schwager quotes “Christ's wounds bring healing and life,” by Ambrose of Milan, 339-397 A.D.

"The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life (Matthew 11:5), anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed (Mark 6:56). Surely you did not think it was some divine weakness, you speculators, when you saw him wounded. Indeed there were wounds that pierced his body (Matthew 27:35; Mark 15:24; Luke 23:33; John 19:18, 31-37), but they did not demonstrate weakness but strength. For from these wounds flowed life to all, from the One who was the life of all." (excerpt from ON THE CHRISTIAN FAITH 4.5.54–55.16)4 

The Word Among Us Meditation on Mark 6:53-56 notes that two thousand years of Church history and current events tell us that many miracles of healing still take place today. But the same combination of history and today’s news tells us that not everyone who asks is healed. This is a mystery that we just can’t explain. We don’t know why some are healed and why some aren’t. We do know, however, that God is more loving than we can ever imagine and that he always has our best interests at heart.

It is never wrong to ask God for healing. We should feel free to ask for it boldly, with the confidence of a child asking his father for help.
When Jesus sent his disciples out and told them to “cure the sick,” he wanted them to know that divine healing was something they should expect—even when he wasn’t physically present with them (Matthew 10:8). This may run counter to our experience, but we should be careful not to put God in a box. He is still God, and that means that he can and sometimes will do what is humanly impossible.5 

Friar Jude Winkler explains connections in the Priestly account of Creation (Genesis 1) from around 550 BCE to Babylonian creation myths. The Spirit hovering over the void transforms chaos to beauty. Friar Jude comments on touching Jesus garment for healing. This action resonates with the Yahwist account of “hands-on” creation. (Genesis 2) from around 950 BCE.

Creation and healing are concerns that exhibit themselves as we contemplate living at a time when we seem to do battle with our created home, the earth, even as healing of our wounds is most needed.

References

1	(n.d.). Genesis, chapter 1 - United States Conference of Catholic Bishops. Retrieved February 11, 2019, from http://www.usccb.org/bible/readings/bible/Genesis/1:1
2	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 11, 2019, from http://www.usccb.org/bible/mark/6
3	(n.d.). Creighton U Daily Reflections .... Retrieved February 11, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 11, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Our Lady of Lourdes - Mass Readings and Catholic Daily .... Retrieved February 11, 2019, from https://wau.org/meditations/2019/02/11

A harvest from the deep water

The texts from the Roman Catholic Lectionary today invite us to contemplate acts which exceed and transcend human limitations.

Out in the deep

The passage about the sending of the Prophet Isaiah is one response to a theophany in our lives.

* [6:1] In the year King Uzziah died: probably 742 B.C., although the chronology of this period is disputed. A high and lofty throne: within the holy of holies of the Jerusalem Temple stood two cherubim, or winged sphinxes, whose outstretched wings served as the divine throne (1 Kgs 6:23–28; Ez 1:4–28; 10:1, 20). The ark of the covenant was God’s footstool (Ps 132:7–8; 1 Chr 28:2), placed under the cherubim (1 Kgs 8:6–7). Temple: the holy place, just in front of the holy of holies.1 

Paul makes efforts to correct Greek thinking in the Letter To the Corinthians.

* [15:3–7] The language by which Paul expresses the essence of the “gospel” (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus’ death for our sins (confirmed by his burial) and Jesus’ resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus’ passion with the scriptures is asserted in Mt 16:1; Lk 24:25–27, 32, 44–46. Application of some Old Testament texts (Ps 2:7; 16:8–11) to his resurrection is illustrated by Acts 2:27–31; 13:29–39; and Is 52:13–53:12 and Hos 6:2 may also have been envisaged. 

The Gospel from Luke recalls the transcendent experience of Simon that precedes his decision to become a fisher of people for Jesus.

* [5:1–11] This incident has been transposed from his source, Mk 1:16–20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon’s acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus’ power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (Lk 5:4–9) and the post-resurrectional appearance of Jesus in Jn 21:1–11. There are traces in Luke’s story that the post-resurrectional context is the original one: in Lk 5:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus—see Lk 24:34; Acts 2:36—that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus—Lk 22:54–62). As used by Luke, the incident looks forward to Peter’s leadership in Luke-Acts (Lk 6:14; 9:20; 22:31–32; 24:34; Acts 1:15; 2:14–40; 10:11–18; 15:7–12) and symbolizes the future success of Peter as fisherman (Acts 2:41).3 

Mother Julia explains that an act of faith consists, in its essence, not in religious feelings or thoughts, but in an act which exceeds and transcends human limitations.

Religious feelings may accompany our life of faith and religious thoughts may bring us closer to the world of faith, but to be able to get to know God, step by step, in his majesty and glory, it is necessary to act in faith. The same is necessary in order to understand his Truth and his Love, as well as to get to know his Will. Jesus asked of Peter a pure act of faith, an act which does not worry and does not analyze people and situations according to its own personal insights. It has to be an act of faith in love and confidence, which is at the same time submissive to the will of God.4 

Tom Shanahan, S.J. shares that Simon, the pro fisherman, must have resisted the request because he had just done battle with the sea and had caught nothing. But this “fish story” had a much fuller meaning soon to be discovered.

What stands out in the story is a two-fold blessing Jesus invites the fishermen to notice., captured by the words out into the deep and do not be afraid. Going out into the “deep” implies not simply the deeper waters of the Lake, but so much more.  For the disciples, and us the “deep” is a metaphor for things greater than the depth of the sea; it’s an invitation to throw one’s whole self into the call Jesus sends out to the fishermen. That call is extended as a blessing to all faithful Christians from the disciples’ time to our present day.
The “do not be afraid” message is much more than simply a consoling word Jesus says to his special new set of friends.  Afraid of what? It doesn’t matter! The point is that Jesus is with us (along with Simon and his pals). Ultimately, we need not be afraid since Jesus’ promise will make all the difference in the world.5

Don Schwager quotes “By faith Peter casts the nets of Christ's teaching,” by Maximus of Turin (died between 408-423 AD).

"'That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, 'Master, we toiled all night and took nothing! But at your word I will let down the nets.' It is as if he were saying, 'Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.' When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. 'We toiled all night,' he says, 'and took nothing.' Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior's light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes." (excerpt from SERMON 110.2.1)6 

The Word Among Us Meditation on 1 Corinthians 15:1-11 points to ways that God’s grace has been “not ineffective”. It doesn’t have to be as dramatic as the conversions experienced by Peter or Paul or Isaiah. It doesn’t have to be dramatic at all! Of course, it’s wonderful when that happens, but God’s grace more often resembles a gently flowing stream than a mighty surging ocean.

Anything that brings you closer to God or moves you further from sin is the result of God pouring his grace into your heart. Anything that makes you more loving, kind, and compassionate comes from his grace. In fact, if you were to stop and review your day, you’d probably find that his grace was all around you.7 

Friar Jude Winkler explains the Hebrew technique of expressing the superlative as found in the passage from Isaiah. Response to a theophany may draw us to God or be a tremendum. Friar Jude observes how God uses our natural talents to build the Church without our self aggrandizement.

Fr. Richard Rohr, OFM, cites Franciscan philosopher and theologian John Duns Scotus (1266–1308) who tried to express a primal and cosmic notion when he wrote that “God first wills Christ as God’s supreme work.” [1].

The Incarnation, then, is not only “God becoming Jesus.” It is a much broader event. “Christ” is a word for the Primordial Template (Logos) “through whom all things came into being, and not one thing had its being except through him” (John 1:3; my emphasis). Seeing in this way has reframed, reenergized, and broadened my own religious belief, and I believe it could be Christianity’s unique contribution among the world religions.8 

Our experience of the grace of Christ calling us in an act of faith to push out into deep water is a theophany that may offer a view of the mystery of the relationship of God to all creation.

References

1	(n.d.). Isaiah, chapter 1 - usccb. Retrieved February 10, 2019, from http://www.usccb.org/bible/isaiah
2	(n.d.). 1 Corinthians, chapter 15 - usccb. Retrieved February 10, 2019, from http://www.usccb.org/bible/1corinthians15:22
3	(n.d.). Luke, chapter 5 - usccb. Retrieved February 10, 2019, from http://www.usccb.org/bible/readings/bible/luke/5:1
4	n.d.). The Miraculous Catch of Fish and the Calling of Peter - Acting in Faith. Retrieved February 10, 2019, from http://www.thework-fso.org/faith-and-life/the-miraculous-catch-of-fish-and-the-calling-of-peter-acting-in-faith-1
5	(n.d.). Creighton U Daily Reflections .... Retrieved February 10, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 10, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 5th Sunday in Ordinary time - Mass Readings and Catholic .... Retrieved February 10, 2019, from https://wau.org/meditations/2019/02/10
8	(n.d.). Daily Meditations Archive: February 2019 - Center for Action and .... Retrieved February 10, 2019, from https://cac.org/category/daily-meditations/2019/02/

Furnished with good to do His will

The texts from the Roman Catholic Lectionary today invite us to find restoration of our body and soul in our intimate relationship with Jesus.

Opportunity to be Shepherd

The Letter to the Hebrews offers directions to members of the community who seek to do the will of Jesus.

 * [13:17–25] Recommending obedience to the leaders of the community, the author asks for prayers (Heb 13:17–19). The letter concludes with a blessing (Heb 13:20–21), a final request for the acceptance of its message (Heb 13:22), information regarding Timothy (Heb 13:23), and general greetings (Heb 13:24–25).1

In the Gospel from Mark, Jesus, as the Good Shepherd of Psalm 23 balances the rest required after the Return of the Twelve with the needs of the crowds who follow Him.

* [6:31–34] The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf. Nm 27:17; Ez 34:15.2 

Mary Lee Brock can relate to the exhaustion felt by the apostles. As they had not even had time to eat, Jesus tells them to Come away by yourselves to a deserted place and rest a while. And like the apostles, she does not try to answer away her exhaustion but simply sees it as her current condition.

 As my prayer continues, I grow to appreciate the loving care Jesus shows the apostles.  Jesus must have been exhausted as well, yet he urged rest for those who have been serving with him.  What a gentle shepherd Jesus is during this exchange.
Jesus as shepherd is the main theme through all of the readings today, especially the beautiful and familiar Psalm 23.  A gift of reading scripture is each time I encounter the words new images and meaning spring forth.  Revisiting Psalm 23 today helps my exhaustion subside.  I pray for the desire to be open to Jesus as my shepherd.  Beside restful waters he leads me; he refreshes my soul. Only goodness and kindness follow me all the days of my life.3

Don Schwager quotes “The good shepherd feeds us with the words of God,” by Augustine of Hippo, 354-430 A.D.

"The pastures that this good shepherd has prepared for you, in which he has settled you for you to take your fill, are not various kinds of grasses and green things, among which some are sweet to the taste, some extremely bitter, which as the seasons succeed one another are sometimes there and sometimes not. Your pastures are the words of God and his commandments, and they have all been sown as sweet grasses. These pastures had been tasted by that man who said to God, 'How sweet are your words to my palate, more so than honey and the honeycomb in my mouth!' (Psalm 119:103)." (excerpt from Sermon 366.3)4 

Friar Jude Winkler notes that the treatise format of the Letter to the Hebrews ends in the manner of a Pauline epistle. The paraenesis of Hebrews refers to depending on the Good Shepherd example of Jesus in the Gospel. Friar Jude advises that balance is needed between private prayer and the apostolate. Our time of prayer is not always sacrosanct.

Fr. Richard Rohr, OFM, offers the Spiritual Practice of Standing Before the Cross. He suggests that we picture ourselves before the crucified Jesus. We recognize that he became what we fear: nakedness, exposure, vulnerability, and failure. He became sin to free us from sin (see 2 Corinthians 5:21). He became what we do to one another in order to free us from the lie of punishing and scapegoating each other. He became the crucified, so we would stop crucifying. He refused to transmit his pain onto others.

Jesus, Crucified, you are my life and you are also my death. You are my beauty, you are my possibility, and you are my full self. You are everything I want, and you are everything I am afraid of. You are everything I desire, and you are everything I deny. You are my outrageously ignored and neglected soul.6 

The good energy to work with Jesus is nourished by the image of the Good Shepherd and our confidence that He provides all we need to do His will.

References

1	(n.d.). Hebrews, chapter 13 - United States Conference of Catholic Bishops. Retrieved February 9, 2019, from http://www.usccb.org/bible/hebrews/13
2	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 9, 2019, from http://www.usccb.org/bible/mark/6
3	(n.d.). Creighton U Daily Reflections .... Retrieved February 9, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 9, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.).Mass Readings and .... Retrieved February 9, 2019, from https://wau.org/meditations/
6	(n.d.). Daily Meditations Archive: February 2019 - Center for Action and .... Retrieved February 9, 2019, from https://cac.org/category/daily-meditations/2019/02/

Be free from negative influence

The texts from the Roman Catholic Lectionary today offer contemplation on the set of social and moral principles that are operative in our daily lives and our interaction with others.

Expressing our Way

The Letter to the Hebrews makes recommendations on social and moral matters.

 * [13:1–16] After recommendations on social and moral matters (Heb 13:1–6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Heb 13:7), for Christ still lives and he remains always the same (Heb 13:8).1

In the Gospel from Mark, the inability of Herod to lose face and address his fears leads to the death of John the Baptist.

 * [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).2

Tom Shanahan, S.J., takes “hospitality” as a moral example from Hebrews and asks can I be open to offering hospitality to those I meet? (written for this date, in 2017).

  It is so easy for me to refuse the person in need who approaches me and asks for a hand-out.   Do I see Christ in that person? I have to conclude that I do not. With that said, I need to look to continued conversion in faith.
Multiply my little encounter and consider a more pressing issue of hospitality: the thousands who are fleeing from their homelands as refugees.  Where is Christ in our response to these people? Can we even see Christ’s or God’s call to respond in faith, hope and love? What WOULD Jesus do?3

Don Schwager quotes “The Weakness of the Tyrant and the Power of the Beheaded,” by John Chrysostom (347-407 AD).

 "Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9)4

The Word Among Us Meditation on Hebrews 13:1-8 urges us look at the original Greek text.

  First, there is an exhortation to continue brotherly love or philadelphia. Next, there is a reminder not to forget hospitality, or philoxenia, which is love of strangers. The passage goes on to talk about honoring marriage, which, of course, is all about marital love. And finally, it talks about remaining free from the love of material things. Love is all over this passage!

Fr. Richard Rohr, OFM, cites French philosopher and historian René Girard (1923–2015) who demonstrated that the scapegoat mechanism is foundational for the formation of most social groups and cultures. We need another group to be against to form our group! For example, many in the United States scapegoat refugees who are seeking asylum, falsely accusing them of being criminals. This pattern is seen in many facets of our society and our private, inner lives—so much so that we might call it “the sin of the world” (note that “sin” is singular in John 1:29).

We humans largely hate or blame almost anything else rather than recognize our own weaknesses and negativity. “She made me do it.” “He is guilty.” “He deserves it.” “They are the problem.” “They are evil.” We seldom consciously know that we are scapegoating or projecting. It’s automatic, ingrained, and unconscious. As Jesus said, people literally “do not know what they are doing” (Luke 23:34).
We hate our own imperfections in other people, and sadly we often find the best cover for that projection in religion. God and religion, I am afraid, have been used to justify most of our violence and to hide from the shadow parts of ourselves that we would rather not admit. Yet Jesus revealed the pattern two thousand years ago. “When anyone kills you, they will think they are doing a holy duty for God,” he said (John 16:2).6 

The tendency to shift blame, follow popular lusts and be approved may influence us to decisions that steal our freedom to choose life to the full in following Jesus Way.

References

1	(n.d.). Hebrews, chapter 13 - usccb. Retrieved February 8, 2019, from http://www.usccb.org/bible/hebrews13:33
2	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 8, 2019, from http://www.usccb.org/bible/mark/6
3	(n.d.). Creighton U Daily Reflections .... Retrieved February 8, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.htm
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 8, 2019, from https://dailyscripture.servantsoftheword.org/
5	(2019, February 7). Saint Paul Miki and Companions, Martyrs (Memorial) - Mass Readings .... Retrieved February 8, 2019, from https://wau.org/meditations/2019/02/08/
6	(n.d.). Daily Meditations Archive: February 2019 - Center for Action and .... Retrieved February 8, 2019, from https://cac.org/category/daily-meditations/2019/02/

Walking without fear

The texts from the Roman Catholic Lectionary today invoke images of how we might walk without fear bringing Good News to those we encounter.

Walking to others

The Letter to the Hebrews compares the Covenant resulting from the theophany experienced by Moses to the Covenant we know as people who live in Christ.

 * [12:18–29] As a final appeal for adherence to Christian teaching, the two covenants, of Moses and of Christ, are compared. The Mosaic covenant, the author argues, is shown to have originated in fear of God and threats of divine punishment (Heb 12:18–21). The covenant in Christ gives us direct access to God (Heb 12:22), makes us members of the Christian community, God’s children, a sanctified people (Heb 12:23), who have Jesus as mediator to speak for us (Heb 12:24).1

The Gospel from Mark describes the nature of disciples of Christ who trust God to take them to and through encounters with God’s people.

 * [6:8–9] In Mark the use of a walking stick (Mk 6:8) and sandals (Mk 6:9) is permitted, but not in Mt 10:10 nor in Lk 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark’s account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf. Mk 6:35–44; 8:1–9.2

Steve Scholer senses that sadly, in today’s world, it seems the two things headed for extinction are communicating with strangers and trusting in their innate goodness.

During our daily Examen of Consciousness, we need to remember that we have a unique spiritual identity and that God is calling us to develop that identity. Is the real “us” one who is closed to new ideas and ways of looking at problems in our world? We must listen to the Holy Spirit calling in our hearts and learn to let go of our baggage and experience the type of empowering vulnerability experienced by the 12 Disciples and Jesuits, so that we, too, can learn to communicate more freely, trust more deeply and love with our whole hearts.3 

Don Schwager quotes “Jesus gives them power to heal and cast out evil spirits, “ by Cyril of Alexandria (376-444 AD).

"The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon’s wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed...    "He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification." (excerpt from COMMENTARY ON LUKE, HOMILY 47)4 

The Word Among Us Meditation on Mark 6:7-13 recognizes that there are times when we feel ill equipped to share the gospel with people. We feel that we need more patience, more energy, better health, or more discipline. But like the apostles, we can trust God to provide what we need to do the job at hand. He’s just waiting for us to take that first step!

What is Jesus sending you out to do today? Start with the people closest to you. Care for your family, and in doing so, show them the love of God. Bring peace into your workplace by upholding the dignity of your coworkers, especially when conversations fall into gossip. But don’t stop with the “normal” life that’s comfortable to you. Let the Holy Spirit call you a bit further today, to a place where you will need to rely on God’s provision.5 

Friar Jude Winkler connects the theophany of Moses to our role as Church to be the Presence of Christ in the world. Our Baptism anoints us a priest, prophet and king. Friar Jude asserts that we have the healing task of bringing the consolation of God to people who most need relief.

Fr. Richard Rohr, OFM, shares that the Divine Mind transforms all human suffering by identifying completely with the human predicament and standing in full solidarity with it from beginning to end. Jesus demonstrated that Reality is not meaningless and absurd just because it isn’t perfectly logical, fair, or consistent. Reality, we know, is always filled with contradictions, what St. Bonaventure and others (such as Alan of Lille [c. 1128–1202/03] and Nicholas of Cusa [1401–1464]) called the “coincidence of opposites.” This is what we all resist and oppose much of our life.

Christians are meant to be the visible compassion of God on earth more than “those who are going to heaven.” They are the leaven who agree to share the fate of God for the life of the world now, and thus keep the whole batch of dough from falling back on itself. A Christian is invited, not required, to accept and live the cruciform shape of all reality. It is not a duty or even a requirement as much as a free vocation. Some people feel called and agree to not hide from the dark side of things or the rejected group, but in fact draw close to the pain of the world and allow it to radically change their perspective. They agree to embrace the imperfection and even the injustices of our world, allowing these situations to change them from the inside out, which is the only way things are changed anyway.6 

Our invitation to participate in a new Covenant involves trust in Providence to transform our lives as agents of the visible compassion of God.

References

1	(n.d.). great a cloud of witnesses - usccb. Retrieved February 7, 2019, from http://www.usccb.org/bible/hebrews/hebrews12.htm
2	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 7, 2019, from http://www.usccb.org/bible/mark/6
3	(n.d.). Creighton U Daily Reflections .... Retrieved February 7, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 7, 2019, from https://dailyscripture.servantsoftheword.org/
5	(2019, February 6). Mass Readings .... Retrieved February 7, 2019, from https://wau.org/meditations/2019/02/07/
6	(n.d.). Daily Meditations Archive: February 2019 - Center for Action and .... Retrieved February 7, 2019, from https://cac.org/category/daily-meditations/2019/02