Learning wisdom and discernment

The texts from the Roman Catholic Lectionary today invite us to contemplate the practices through which we become aware of the Wisdom of the Spirit as guide for our actions.

Wisdom as guide

The reading from the First Book of Kings confirms God’s gift to Solomon of a wise and discerning mind.

* [3:1–15] The third major unit of the Solomon story depicts the bright beginning of his reign. It includes the narrator’s remarks about Solomon’s marriage and his building projects, and a divine appearance to Solomon. Compare 11:1–13, where the same themes recur, but in negative fashion. The story of the divine appearance is told also in 2 Chr 1:1–13.1 

Psalm 119 praises God for giving such splendid laws and instruction for people to live by.

 * [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them.2

In the Gospel of Mark, physically feeding the five thousand follows the withdrawal of Jesus with his disciples to a desert place.

* [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 34:15.3 

Don Schwager quotes “The good shepherd feeds us with the words of God,” by Saint 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

The Word Among Us Meditation on Mark 6:30-34 comments that perhaps this time of rest and prayer, even if it was just that short period in the boat, was exactly what allowed Jesus and his disciples to begin ministering to the people as soon as they reached the shore. Maybe it was like a spiritual “power nap.”

 Just think: if even Jesus needed to balance his active ministry with physical rest and time for prayer, how much more do we? If you find yourself struggling to serve other people, maybe it’s because you’re too busy and not giving yourself enough time to rest and pray. Maybe you’ve gotten out of the habit of finding that “deserted place” in prayer so that you can be renewed and refreshed in the Holy Spirit.5

Friar Jude Winkler notes God was well pleased with the request of Solomon for Wisdom to serve others. The quiet place to recharge batteries is an essential part of our ministry. Friar Jude reminds us that, like Jesus example, the needs of the flock must take precedence over the rest of the Shepherd.

Fr. Richard Rohr, OFM, shares that while orthodoxy is about correct beliefs, orthopraxy is about right practice: doing the practices and living the lifestyles that end up changing our consciousness. Saint Francis of Assisi said to the first friars, “You only know as much as you do!” [1] Franciscan teaching, which is based in Scripture, has freed Fr. Richard and many others to live more embodied, loving lives. The Franciscans are not alone in their emphasis on practice. In his book “The 8 Laws of Change: How to Be an Agent of Personal and Social Transformation”, author Stephan A. Schwartz offers life-practices he gathered from observing the Quakers.

 First Law. The individuals, individually, and the group, collectively, must share a common intention.  
Second Law. The individuals and the group may have goals, but they may not have cherished outcomes.  
Third Law. The individuals in the group must accept that their goals may not be reached in their lifetimes and be okay with this.  
Fourth Law. The individuals in the group must accept that they may not get either credit or acknowledgment for what they have done and be authentically okay with this.  
Fifth Law. Each person in the group, regardless of gender, religion, race, or culture, must enjoy fundamental equality, even as the various roles in the hierarchy of the effort are respected.  
Sixth Law. The individuals in the group must foreswear violence in word, act, or thought.  
Seventh Law. The individuals in the group and the group itself must make their private selves consistent with their public postures.  
Eighth Law. The individuals in the group and the group collectively must always act from the beingness of life-affirming integrity. [2]6

Living the Way modeled by Jesus is a journey where action is guided by Wisdom of the Spirit that we often encounter through disciplines of rest and solidarity.

References

1	(n.d.). 1 Kings, chapter 3. Retrieved February 8, 2020, from http://www.usccb.org/bible/1kings/3
2	(n.d.). Psalms, chapter 119. Retrieved February 8, 2020, from http://www.usccb.org/bible/psalms/119
3	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 8, 2020, from http://www.usccb.org/bible/mark/6
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 8, 2020, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Saint Jerome Emiliani (Optional Memorial) - Mass Readings .... Retrieved February 8, 2020, from https://wau.org/meditations/2020/2/8/
6	(n.d.). Alternative Orthodoxy - Center for Action and Contemplation. Retrieved February 8, 2020, from https://cac.org/alternative-orthodoxy-weekly-summary-2020-02-08/

Quality Leadership

The texts from the Roman Catholic Lectionary challenge us to contemplate the tension we experience between living in loving relationships and yielding to the weakness in our virtues to maintain our false self.

Straight and narrow

The reading from the Book of Sirach portrays the Jewish hero, David, as one as great as any nationally prominent personage.

* [47:1–11] An idealized portrait of David; cf. 1 Chronicles.1 

Psalm 18 has reports of rescue, from a heavenly perspective, and from an earthly perspective.

* [Psalm 18] A royal thanksgiving for a military victory, duplicated in 2 Sm 22. Thanksgiving Psalms are in essence reports of divine rescue. The Psalm has two parallel reports of rescue, the first told from a heavenly perspective (Ps 18:5–20), and the second from an earthly perspective (Ps 18:36–46). The first report adapts old mythic language of a cosmic battle between sea and rainstorm in order to depict God’s rescue of the Israelite king from his enemies. Each report has a short hymnic introduction (Ps 18:2–4, 32–36) and conclusion (Ps 18:21–31, 47–50).2 

The Gospel from Mark relates the poor decision of Herod that led 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).3

Mike Cherney notes the readings spend much time on royalty (a popular media topic in recent weeks). His reflection leads him to consider how individuals respond when criticized over their actions. The two kings in today’s readings were each reminded of the sinful nature of their promiscuity by a prophet.

 Looking at my own life, I recognize that I do not take correction much better. I often initially have a sense of being damaged. Depending on how justified I eventually feel the criticism is, I tend to end up carrying a grudge or I have feelings of failure in my work on this earth. I can be my own staunchest critic. I find it easy to relate to the line from the movie The Two Popes in which Cardinal Bergoglio says “It's not easy to entrust oneself to God's mercy. I know He has a very special capacity for forgetting our mistakes. God forgets, but I don't.”4

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)5

The Word Among Us Meditation on Sirach 47:2-11 asks what about David’s adultery with Bathsheba? His conspiracy to have Uriah abandoned and killed in battle? Wouldn’t this suggest a darker portrait, stained with sin? It seems as if there are two faces to David.

 David truly was a “man after [God’s] own heart” (Acts 13:22). But there’s no denying that his sins had a terrible impact on himself, his family, and all of Israel. Ben Sira was a masterful portrait artist, and he knew what he was doing when he chose to highlight David’s love for God over his grievous sins. When David fell into sin, he turned back to God, and “the Lord forgave him his sins” (Sirach 47:11). David still had to live with the consequences of what he had done, but he didn’t have to do it alone. God kept his covenant with David and with Israel. The Lord never forgot his promises. Eventually, he even established Jesus—a descendant of King David—as the One to bring redemption and healing, not only to Israel, but to the whole world.
Our lives may not hold the radical contrast of light and shadow that David’s did, but we all have our bright and dark “faces.” Even so, we can all experience the mercy that David experienced. That’s because God has made provision for our waywardness. He has given us the great gift of repentance in the Sacrament of Reconciliation.6

Friar Jude Winkler explains the exclusion of Sirach from the Jewish and Protestant Bible before copies of the manuscript in Hebrew were discovered. The Gospel sets a warning against poor promises and decisions made to save face. Friar Jude explains the two relics of the head of John the Baptist allegedly in Rome.

Fr. Richard Rohr, OFM, comments Franciscan alternative orthodoxy emphasized mysticism over morality. Moralism is the task of low-level religion, concerned with creating an ego identity that seemingly places us on moral high ground. But moralism is normally not a primary concern for love, the focus of mature spirituality. Scripture, Jesus, the mystics, and the saints recognized that the goal of religion is not a perfect moral stance, but union with God. Mysticism is about connection not perfection. [1] Perfectionism always leads to individualism—as if the individual could ever be perfect.

 Eco-spirituality could be considered another gift of Franciscan alternative orthodoxy. Saint Francis of Assisi is the patron saint of ecology because he granted animals, elements, and the earth subjectivity, respect, and mutuality. In his Canticle of the Creatures, Francis the mystic describes a participatory universe in which God loves and cares for us through Brother Sun, Sister Moon, Brothers Wind and Air, Sister Water, Brother Fire, and “through our sister, Mother Earth.” [2] At the same time, God receives praise, honor, glory, and blessing through each of God’s creations. On the mystical level, Francis could see the transformational power of Love’s presence within all creation.  
I often wonder if the one thing we all share in common—our planet—could ultimately bring us all together. We stand on this same “sister, Mother Earth” and we look up at this same Brother Sun and Sister Moon. Could it be that the Mystery of God is already hidden and revealed here? I believe so.7

Living in an intimate relationship with Christ is a Way to illuminate our path and rely on the Mystical Spirit to guide our decisions.

References

1	(n.d.). Sirach, chapter 47 - United States Conference. Retrieved February 7, 2020, from http://www.usccb.org/bible/sirach/47
2	(n.d.). Psalms, chapter 18 - United States Conference. Retrieved February 7, 2020, from http://www.usccb.org/bible/psalms/18
3	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 7, 2020, from http://www.usccb.org/bible/mark/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved February 7, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 7, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 4th Week in Ordinary Time - Mass Readings and Catholic .... Retrieved February 7, 2020, from https://wau.org/meditations/2020/2/7/
7	(2020, February 7). Mysticism and Eco-Spirituality — Center for Action and .... Retrieved February 7, 2020, from https://cac.org/mysticism-and-eco-spirituality-2020-02-07/

Moving On

The texts from the Roman Catholic Lectionary today resonate with the theme of moving on in harmony with the will of God.

On our Mission

The reading from the First Book of Kings describes David’s instructions to Solomon prior to his death.

 David rested with his ancestors and was buried in the City of David. David was king over Israel for forty years: he was king seven years in Hebron and thirty-three years in Jerusalem. Then Solomon sat on the throne of David his father, and his kingship was established.1

The First Book of Chronicles proclaims David’s praise to God.

 “Blessed are you, LORD,God of Israel our father,from eternity to eternity.2

In the Gospel of Mark, Jesus initiates the mission of the Twelve.

 * [6:7–13] The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men (Mk 1:16–20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mk 3:13–19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.3

Vivian Amu is inspired to ask a few questions. What are those things that weigh us down as we journey through life? What are those things that get in our way of doing God’s work? Do we have the courage to go where we are sent, to move on when it is time, to take rejection, to lead and to serve when it is difficult and inconvenient, to do work for the greater glory of God? Dear friends, do we have the courage?

 I am still afraid to answer these questions for myself, but one thing I do know is that it seems our options open up when we travel light through life; leaving our baggage – physical or emotional – behind as we respond to the missioning into the world.  Yes, brothers and sisters, let’s pick up our walking sticks, put on our sandals, and do ministry together.4

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)5

The Word Among Us Meditation on 1 Kings 2:1-4, 10-12 comments that human rulers often establish their authority through intrigue and keep it through power plays, God’s way is different. He invites us to come under his rule. He waits for us to choose to accept his sovereignty. So while Jesus truly is Lord of all creation, he becomes the Lord of our hearts only as we allow him to guide our thoughts and actions—as we welcome him on the “throne” of our lives.

 Imagine a throne in the center of a big circle, and within that circle are all the many aspects of your life: your family, your job, your possessions, your free time, your hopes and dreams, and your plans for the future. Imagine that in the course of your day, all of these things move closer and further away from that throne. Sometimes, one of them even occupies that place of authority.
Now, where is Jesus in this picture? Is he vying with your possessions for a crack at the throne? Or your job or your favorite hobby? What one thing can you do today to help clear the path so that he can sit on that throne and rule you with his love and tender mercy?6

Friar Jude Winkler comments on the contrast between the instructions to Solomon to follow the Law of Moses and his advice about handling rivals and opponents. When we ”shake the dust off”, we need to consider if the people were “ready” for our message. Friar Jude reminds us that Jesus chose to involve us in His ministry.

Fr. Richard Rohr, OFM, shares the Franciscan alternative orthodoxy has given him the intellectual and spiritual freedom to quietly but firmly pay attention to different things. For the most part, Christianity has ignored the fact that Christ existed from all eternity, but Franciscan teaching emphasizes the significance of the universal Christ.

 The word Christ means “anointed one.” The divine anointing began with the first incarnation when God decided to show God’s self, almost 13.8 billion years ago. We now call it the Big Bang. Franciscan philosopher John Duns Scotus basically taught that the first idea in the mind of God was Christ. Christ was the Alpha point. Good biblical theology calls creation itself the birth of the Christ, the materialization of God. Whenever matter and spirit coinhere, coincide, you have the Christ Mystery, which is a phrase the Apostle Paul introduces. Paul has a deep intuition of this, which leads to his understanding of the Eucharistic Body of Christ. Paul intuits that this incarnation of Christ is spread throughout creation, human nature, and even the elements of bread and wine. It’s everywhere. 
Francis himself was not a theologian, he was not an academic, he was not highly educated. He was just a sincere spiritual genius who intuited these things. When the next generation of Franciscans, including Saint Bonaventure (1221–1274) and John Duns Scotus, came along, they created a philosophy and theology to substantiate Francis’ intuitive vision. They homed in on the first chapters of Colossians, Ephesians, John’s Gospel, Hebrews, and the Letter of 1 John which say the Christ existed from all eternity. The universal Christ is a totally biblical notion.7

The journey to truth, beauty and goodness involves many stages of moving on as we try to attend to the promptings of the Spirit to be the “Good News”.

References

1	(n.d.). 1 Kings, chapter 2 - United States Conference of Catholic .... Retrieved February 6, 2020, from http://www.usccb.org/bible/1kings/2
2	(n.d.). 1 Chronicles, chapter 29. Retrieved February 6, 2020, from http://www.usccb.org/bible/1chronicles/29
3	(n.d.). Mark, chapter 6 - United States Conference of Catholic Bishops. Retrieved February 6, 2020, from http://www.usccb.org/bible/mark/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved February 6, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 6, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved February 6, 2020, from https://wau.org/meditations/2020/2/6/
7	(2020, February 2). Alternative Orthodoxy — Center for Action and Contemplation. Retrieved February 6, 2020, from https://cac.org/themes/alternative-orthodoxy/

Rejection Mystery

The texts from the Roman Catholic Lectionary today challenge us to adopt Jesus' example of Loving action and trust in the will of God in place of our desire to have Divine approval for our plans and action.

Trust in Loving God

The passage from the Second Book of Samuel describes the judgement on David’s sin of census taking.

 * [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.1

The joy of forgiveness is expressed by the psalmist who was stubborn and closed, a victim of sin’s power, and then became open to God.

* [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).2 

In the Gospel of Mark, Jesus meets rejection at Nazareth prior to beginning His Mission with the Twelve.

* [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.3 

Larry Hopp asks why then was it so hard for David to keep his focus, his trust, his faith in God? In our Gospel story, in Mark, we are reminded again how difficult it can be to keep one’s focus on Jesus. Those living in Nazareth were certainly aware of all the “mighty deeds” Jesus had accomplished throughout Israel. They were “astonished” at his wisdom and understanding of scriptures. Yet they were unable to truly grasp that Jesus was the Son of God. How could this be? How could they not see the obvious standing right before their eyes? Jesus “was amazed at their lack of faith.”

 So what is it that God is trying to teach us through today’s readings?  Could it be to warn us of how easy it is to let our focus slip away from all the obvious things that God is doing in each of our lives?   Could it be a call for each of us to truly examine our hearts to determine the level of our faith, the level of our commitment and reliance upon our Lord and Savior, Jesus the Christ?
Dear Heavenly Father, forgive me when I let my focus slip away from you, when I turn to my understanding in lieu of seeking your will.  Open my heart to honest reflection and help me to develop the kind of faith that turns first to you and your will for my life. Thank you for your loving patience in my faith journey.   In the name of my Lord and Savior, Jesus the Christ.4

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)5 

The Word Among Us Meditation on Mark 6:1-6 asks what happened? Where were the people clamoring to be near him? Instead of crying out for healing, they were taking offense at his teaching.

 Actually, we shouldn’t be surprised that the people of Nazareth were getting tripped up by Jesus. Each of us probably has some areas where Jesus trips us up. We may avoid certain Bible verses or disregard certain Church teachings because they make us feel uncomfortable. There might be a plainspoken priest in town whose hard-hitting homilies make us squirm or a fellow parishioner whose dedication to the poor challenges us. It’s only natural to avoid someone whose witness moves us to think or act differently. But is it possible that the Holy Spirit might be using them to prick our consciences?6

Friar Jude Winkler underlines David’s arrogance in counting God’s people for his military desires. Corporate punishment for sin and the societal nature of sin like consumerism and groupthink, contrast with individual responsibility for sin that appears in Jewish tradition at the time of the Babylonian exile. Friar Jude reminds us that even as we try to do the best we can with the gifts received from God, we may not see the saints among us in the people we encounter daily.

Fr. Richard Rohr, OFM, offers that The Franciscan view of atonement theory is a prime example of our alternative orthodoxy. The Franciscan School was dissatisfied with the popular theological idea that Jesus came to Earth as a necessary sacrifice to appease an angry God. As human consciousness advances, more and more people cannot believe that God would demand Jesus’ blood as payment for our sins. It seems to be inevitable that our old logic needs to break up before we can begin to grow up.

 For Duns Scotus, the incarnation of God and the redemption of the world could never be a mere Plan B or mop-up exercise in response to human sinfulness; Jesus’ birth, life, and death had to be Plan A, the proactive work of God from the very beginning. We were “chosen in Christ before the world was made” (Ephesians 1:4). Our sin could not possibly be the motive for the incarnation! Only perfect love and divine self-revelation could inspire God to come in human form. God never merely reacts, but supremely and freely acts—out of love. 
Jesus did not come to change the mind of God about humanity. It did not need changing. Jesus came to change the mind of humanity about God! God is not someone to be afraid of but is the Ground of Being and on our side. [1]7

Contemplate how much Fr. Richard’s observation that Jesus didn’t come to solve a problem; he came to reveal the true nature of God as Love; may give us insight into Jesus rejection by the people of His home town.

References

1	(n.d.). 2 Samuel, chapter 24 - United States Conference. Retrieved February 5, 2020, from http://www.usccb.org/bible/2samuel24:1
2	(n.d.). Psalms, chapter 32 - United States Conference. Retrieved February 5, 2020, from http://www.usccb.org/bible/psalms/32
3	(n.d.). Mark, chapter 6 - United States Conference. Retrieved February 5, 2020, from http://www.usccb.org/bible/mark/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved February 5, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 5, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Agatha, Virgin and Martyr (Memorial) - Mass Readings .... Retrieved February 5, 2020, from https://wau.org/meditations/2020/2/5/
7	(2020, February 5). At-one-ment, Not Atonement — Center for Action and .... Retrieved February 5, 2020, from https://cac.org/at-one-ment-not-atonement-2020-02-05/