The Law of Love

 

The texts from the Roman Catholic Lectionary today invite us to contemplate the action we need to embrace to deepen our love as indicated by Jesus' explanation of the Great Commandment.

The Great Commandment

 

The reading from the Book of Tobit describes how Tobit follows Raphael’s Instructions leading to the marriage of Tobias and Sarah and routing the demon.

 * [6:18] Get up to pray: prayer, combined with ritual action, drives out the demon.1

Psalm 128 describes the happy home of the faithful.

 

* [Psalm 128] A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6).2

In the Gospel of Mark, Jesus declares The First Commandment.

 

* [12:13–34] In the ensuing conflicts (cf. also Mk 2:1–3:6) Jesus vanquishes his adversaries by his responses to their questions and reduces them to silence (Mk 12:34).* [12:28–34] See note on Mt 22:34–40.3

Barbara Dilly comments that it takes most of us, however, a long time to realize that the heavenly bliss we often feel from romantic love is not so heavenly after all.  Experiencing the Kingdom of God in relationships brings a much higher level of fulfillment than romantic love, often based on lust.  It takes greater commitments than just those recited in most marriage vows.  It involves holding oneself to much higher standards of love at many more levels, including a more enlightened love of self.   Enlightened self-love takes time to understand and to put into practice.

 If done well, we develop it in God centered relationships with others.   It is my prayer today that all those who are getting married and those of us who are celebrating with them will make the commitment to grow in the kind of love Jesus tells us today is what will bring us and those around us closer to each other and to God.4

Don Schwager quotes “Love God with one's whole self,” by Gregory of Nyssa, 330-395 AD.

 "Human life consists in a threefold unity. We are taught similarly by the apostle in what he says to the Ephesians, praying for them that the complete grace of their 'body and soul and spirit' may be preserved at the coming of the Lord. We use the word 'body,' for the nutritive part, the word for the vital, 'soul,' and the word 'spirit' for the intellective dimension. In just this way the Lord instructs the writer of the Gospel that he should set before every commandment that love to God which is exercised with all the heart and soul and mind (Mark 12:30; Matthew 22:37; Luke 10:27). This single phrase embraces the human whole: the corporeal heart, the mind as the higher intellectual and mental nature, and the soul as their mediator." (excerpt from ON THE MAKING OF MAN 8.5.10)5

The Word Among Us Meditation on Mark 12:28-34 suggests that hearing these words, the scribe could have wondered, “How could anyone love so completely?” He could have even felt tempted to walk away. But he didn’t. He saw that Jesus was expressing the heart of the Law: love of God and neighbor together constitute true worship, true obedience. He saw that this pleases God more than anything else. We can imagine his heart burning as Jesus told him, “You are not far from the kingdom of God” (Mark 12:33).

 

You are not far from the kingdom of God either. Jesus is close to you. He has all the grace you need to love God and your neighbor. He blesses even your faltering attempts to love. So how will you love the “Jesus” you meet today? “Jesus, help me to love my neighbor as an expression of my love for you.”6

Friar Jude Winkler fleshes out the involvement of Raphael in the marriage of Tobit and Sarah. Jesus cites the Shema as the Scribe attempts to trap Him with the question of the Great Commandment. Friar Jude reminds us that when we encounter the Wisdom of Jesus, questions cease.

 

Fr. Richard Rohr, OFM, comments that if evolution is the language of growth and change, then an evolving faith is one that accepts and even embraces change. While the word change normally refers to new beginnings, real transformation happens more often when something falls apart. The pain of something old cracking apart or unraveling invites us to evolve instead of tightening our controls and certitudes. Episcopal priest Stephanie Spellers is a leading thinker on change and growth in the church, and sees the current challenges of church and society as a way of God “cracking open” people for greater possibility.

 

Or we could acknowledge the unraveling, breaking, and cracking [Richard: what we are calling “unveiling” in this year’s meditations] as a bearer of truth and even a gift. Perhaps, as Alan Roxburgh suggested, the Holy Spirit has been nudging and calling Christians “to embrace a new imagination, but the other one had to unravel for us to see it for what it was. In this sense the malaise of our churches has been the work of God.” [2] . . . A church that has been humbled by disruption and decline may be a less arrogant and presumptuous church. It may have fewer illusions about its own power and centrality. It may become curious. It may be less willing to ally with the empires and powers that have long defined it. It may finally admit how much it needs the true power and wisdom of the Holy Spirit. That’s a church God can work with.7

Our whole self directed to love is the challenge of the First Commandment.

 

References

1	(n.d.). Tobit, CHAPTER 6 | USCCB. Retrieved June 3, 2021, from https://bible.usccb.org/bible/tobit/6
2	(n.d.). Psalms, PSALM 128 | USCCB. Retrieved June 3, 2021, from https://bible.usccb.org/bible/psalms/128
3	(n.d.). Mark, CHAPTER 12 | USCCB. Retrieved June 3, 2021, from https://bible.usccb.org/bible/mark/12
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 3, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 3, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(2021, June 3). Saint Charles Lwanga and Companions, Martyrs (Memorial) - Mass .... Retrieved June 3, 2021, from https://wau.org/meditations/2021/06/03/189507/
7	(n.d.). Daily Meditations Archive: 2021 - Daily Meditations Archives .... Retrieved June 3, 2021, from https://cac.org/letting-go-of-what-used-to-be-2021-06-03/

 

God of the Living

 

The texts from the Roman Catholic Lectionary today challenge us to believe beyond the limited view of our culture and time as we seek life in faith and humility.

Seeking fullness in life

 

The reading from the Book of Tobit describes the prayers of Tobit and Sarah for death and God’s answer to their prayer.

 * [3:6] It is better for me to die than to live: in his distress Tobit uses the words of the petulant Jonah (Jon 4:3, 8), who wished to die because God did not destroy the hated Ninevites. In similar circumstances, Moses (Nm 11:15), Elijah (1 Kgs 19:4), and Job (Jb 7:15) also prayed for death. Everlasting abode: a reference to Sheol, the dismal abode of the dead from which no one returns (Jb 7:9–10; 14:12; Is 26:14). See note on Tb 4:6.1

Psalm 25 is a prayer for guidance and for deliverance.

 * [Psalm 25] A lament. Each verse begins with a successive letter of the Hebrew alphabet. Such acrostic Psalms are often a series of statements only loosely connected. The psalmist mixes ardent pleas (Ps 25:1–2, 16–22) with expressions of confidence in God who forgives and guides.2

In the Gospel of Mark, Jesus cleverly handles the question about the Resurrection from the Sadducees.

 * [12:13–34] In the ensuing conflicts (cf. also Mk 2:1 3:6) Jesus vanquishes his adversaries by his responses to their questions and reduces them to silence (Mk 12:34). * [12:18–27] See note on Mt 22:23–33.3

David Crawford observes that many of us struggle with humility, in part because we may not be exactly sure what humility entails.  Recently he came across a helpful definition that contrasts the liberating character of humility with the controlling nature of a competitive, me-first attitude.

 

It causes me to examine myself and wonder:  How often have I tried to be clever – at work, at church, in our homes – insincerely asking “innocent” questions to maneuver someone into an awkward or disadvantageous position?  How often have I tried to be clever with God, rationalizing my behavior and choices?  I fear the answer to these questions is “too often.” Loving God, help us to walk humbly with you.  Guide us to justice.  Teach us your way.  Let our interactions with others and you be filled with your love, mercy and grace.4

Don Schwager quotes “No marriage in the resurrection,” by Saint Augustine of Hippo, 354-430 A.D.

 "What did the Lord say to the Sadducees? He said, 'You are mistaken, not knowing the Scriptures or the power of God. For in the resurrection they marry neither husbands nor wives; for neither do they start dying again, but they will be equal to the angels of God' (Mark 12:24-25; Matthew 22:29-30). The power of God is great. Why do they not marry husbands or wives? They will not start dying again. When one generation departs, another is required to succeed it. There will not be such liability to decay in that place. The Lord passed through the usual stages of growth, from infancy to adult manhood, because he was bearing the substance of flesh that still was mortal. After he had risen again at the age at which he was buried, are we to imagine that he is growing old in heaven? He says, 'They will be equal to the angels of God.' He eliminated the assumption of the Jews and refuted the objection of the Sadducees, because the Jews did indeed believe the dead would rise again, but they had crude, fleshly ideas about the state of humanity after resurrection. He said, 'They will be equal to the angels of God.' ... It has already been stated that we are to rise again. We have heard from the Lord that we rise again to the life of the angels. In his own resurrection, he has shown us in what specific form we are to rise again." (excerpt from SERMON 362.18-19.30)5

The Word Among Us Meditation on Mark 12:18-27 notes that Jesus wasted no time in calling out the real problem. These men didn’t want Jesus to render judgment about a many-times married widow. They were trying to trap and humiliate him. So he turned the tables on them.

 

Jesus’ answer was more than a rebuke of his opponents. It was a promise to us as well—especially to all those who have lost a loved one. He promises that we will be reunited with our loved ones. He promises that his love is creative enough to find a way through all of our worries and anxieties. Your heavenly Father is the God of Abraham, Isaac, and Jacob—and of you (Mark 12:26). He will never abandon you. He will never leave you unfulfilled. “Thank you, Lord, for binding us all together in your love.”6

Friar Jude Winkler comments on the intervention of the archangel of healing, Raphael, in the events of the lives of Tobit and Sarah. Jewish tradition recognizes seven (the perfect number) archangels. Three of whom are mentioned in Scripture. Friar Jude reminds us that if Abraham, Isaac, and Moses have access to God, they must be living in some sense.

 

Fr. Richard Rohr, OFM,  believes that one of the markers of an evolving faith is an ability to integrate doubt—to hold the tension between what we’ve been taught and what we’ve come to know as true. When grounded in an experience of Love, doubt does not represent a step backwards, but is a necessary condition for any movement forward. CAC teacher Brian McLaren speaks of his personal journey with doubt as the essential ingredient in the evolution of his faith from “orthodoxy” or right belief to “orthopraxy” or right way of life.

 For example, whether or not the creation story happened factually as described in Genesis, I was committing myself to live in the world as if it actually were a precious, beautiful, meaningful creation, and as if I were too. . . . What mattered most was not that I believed the stories in a factual sense, but that I believed in the meaning they carried so I could act upon that meaning and embody it in my life, to let that meaning breathe in me, animate me, fill me. . . . Whether I considered the stories factually accurate was never the point; what actually mattered all along was whether I lived a life pregnant with the meaning those stories contained. To my surprise, when I was given permission to doubt the factuality of my beliefs, I discovered their actual life-giving purpose. . . .7

Our degree of resonance with the argument of the Sadducees may reflect our position in our journey from literal belief to faith in finding the fullness of life.

 

References

1	(n.d.). Tobit, CHAPTER 3 | USCCB. Retrieved June 2, 2021, from https://bible.usccb.org/bible/tobit/3
2	(n.d.). Psalms, PSALM 25 | USCCB. Retrieved June 2, 2021, from https://bible.usccb.org/bible/psalms/25
3	(n.d.). Mark, CHAPTER 12 | USCCB. Retrieved June 2, 2021, from https://bible.usccb.org/bible/mark/12
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 2, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/060221.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 2, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(n.d.). The Word Among Us: Homepage. Retrieved June 2, 2021, from https://wau.org/meditations/2021/06/02/189504/
7	(n.d.). Daily Meditations Archive: 2021 - Daily Meditations Archives .... Retrieved June 2, 2021, from https://cac.org/category/daily-meditations/2021/

 

Clever Beyond Expectations

 

The texts from the Roman Catholic Lectionary today challenge us to examine our assumptions and expectations as we encounter people in the events of our journey.

God and Society

 

The reading from the Book of Tobit explains how Tobit’s wife earns their livelihood.

 

* [2:10] White scales: or white films. A primitive way of describing an eye ailment that results in blindness. Elam: or in Greek, Elymais, an ancient district northeast of the head of the Persian Gulf.1

Psalm 112 celebrates the blessings of the righteous.

 * [Psalm 112] An acrostic poem detailing the blessings received by those who remain close to God by obedience to the commandments. Among their blessings are children (Ps 112:2), wealth that enables them to be magnanimous (Ps 112:3, 5, 9), and virtue by which they encourage others (Ps 112:4). The just person is an affront to the wicked, whose hopes remain unfulfilled (Ps 112:10). The logic resembles Ps 1; 111.2

In the Gospel of Mark, Jesus responds to a question about paying taxes.

 

* [12:13–34] In the ensuing conflicts (cf. also Mk 2:1 3:6) Jesus vanquishes his adversaries by his responses to their questions and reduces them to silence (Mk 12:34). * [12:13–17] See note on Mt 22:15–22.3

Mike Cherney comments that Jesus gives a clever response. He takes a question that seems to have only two possible answers and creates a third response, a response that shifts the focus.

 

If I was in that crowd, I would have been impressed by and a bit jealous of Jesus’ wit.

My prayer today is a consideration of how I use language.

Dear Lord,

My responses have an impact on other people.

I want to do what is right.

Grant me the wisdom to communicate in ways that do not become tiresome to others.

Help me to avoid limiting myself to only black or white alternatives.

Give me the openness to recognize the diversity of dispositions of those around me.Allow me to put forth the creative possibilities that refocus the direction toward Your will.4

Don Schwager quotes “Put off the earthly image and put on the heavenly one,” by Origen of Alexandria (185-254 AD).

 

"Some people think that the Savior spoke on a single level when he said, 'Give to Caesar what belongs to Caesar' - that is, 'pay the tax that you owe.' Who among us disagrees about paying taxes to Caesar? The passage therefore has a mystical and secret meaning. There are two images in humanity. One he received from God when he was made, in the beginning, as Scripture says in the book of Genesis, 'according to the image and likeness of God' (Genesis 1:27). The other image is of the earth (1 Corinthians 15:49). Man received this second image later. He was expelled from Paradise because of disobedience and sin after the 'prince of this world' (John 12:31) had tempted him with his enticements. Just as the coin, or denarius, has an image of the emperor of this world, so he who does the works of 'the ruler of the darkness' (Ephesians 6:12) bears the image of him whose works he does. Jesus commanded that that image should be handed over and thrown away from our face. He wills us to take on that image, according to which we were made from the beginning, according to God's likeness. It then happens that we give 'to Caesar what belongs to Caesar, and to God what is God's.' Jesus said, 'Show me a coin.' For 'coin,' Matthew wrote 'denarius' ( Matthew 22:19). When Jesus had taken it, he said, 'Whose inscription does it have?' They answered and said, 'Caesar's.' And he said to them in turn, 'Give to Caesar what is Caesar's, and to God what is God's.'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 39.4-6)5

The Word Among Us Meditation on Tobit 2:9-14 notes that this book reveals timeless truths about marriage, family life, and suffering that can strengthen our relationships and guide us as we pray for family members.

 

So enjoy this lively story! As you do, remember to pray and place your trust in a loving God who knows your struggles and is at work in the middle of them—even when you don’t recognize it! “Lord, I place my family in your hands.”6

Friar Jude Winkler connects the circumstances of the good man, Tobit, to the question addressed in the Book of Job about bad things happening to good people. When the aristocracy and student of the Law conspire to trap Jesus, he responds with cleverness. Friar Jude notes the differing approaches to the State in the New Testament.

 

Fr. Richard Rohr, OFM, comments that an evolutionary faith understands that nothing is static. The universe unfolds, our understanding of God evolves and deepens, and our moral development surely evolves as well. We simply cannot, as adults, live by the same overly simplistic rules that governed our morality as children. Fr Richard shares the very helpful and clarifying language of Ken Wilber in describing the evolution of moral and spiritual development. Wilber offers four major stages: Cleaning Up, Growing Up, Waking Up, and Showing Up.

 

In other words, Jesus teaches and embodies a change in consciousness itself. Mature morality is largely a series of religious encounters leading to a deep transformation of consciousness. Any preoccupation with our private moral perfection keeps our eyes on ourselves and not on God or grace or love. Cleaning up is mostly about the need for early impulse control and creating necessary ego boundaries—so you can actually show up in the real and much bigger world.7

As we encounter challenges, we have the Spirit to support our efforts to respond in a mature and clever way.

 

References

1	(n.d.). Tobit, CHAPTER 2 | USCCB. Retrieved June 1, 2021, from https://bible.usccb.org/bible/tobit/2
2	(n.d.). Psalms, PSALM 112 | USCCB. Retrieved June 1, 2021, from https://bible.usccb.org/bible/psalms/112
3	(n.d.). Mark, CHAPTER 12 | USCCB. Retrieved June 1, 2021, from https://bible.usccb.org/bible/mark/12
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 1, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/060121.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 1, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(n.d.). The Word Among Us: Homepage. Retrieved June 1, 2021, from https://wau.org/meditations/2021/06/01/189470/
7	(n.d.). Daily Meditations Archive: 2021 - Daily Meditations Archives .... Retrieved June 1, 2021, from https://cac.org/category/daily-meditations/2021/