Presenting Son and Brother

The texts from the Roman Catholic Lectionary today invite us to celebrate the Light of Christ in our lives.

Light and Bread

The reading from the Prophet Malachi proclaims the Coming Messenger.

* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler. (Malachi, CHAPTER 3, n.d.)

Psalm 24 praises entrance into the Temple.

* [24:7, 9] Lift up your heads, O gates…you ancient portals: the literal meaning would involve disassembly of the gates, since the portcullis (a gate that moves up and down) was unknown in the ancient world. Extra-biblical parallels might also suggest a full personification of the circle of gate towers: they are like a council of elders, bowed down and anxious, awaiting the return of the army and the great warrior gone to battle. (Psalms, PSALM 24, n.d.)

The reading from the Letter to the Hebrews presents Jesus exaltation through abasement so that he is able to help those who are being tested.

* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Ps 8:5–6 is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Pt 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Heb 2:6). The psalm contrasts God’s greatness with man’s relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Heb 2:8–9), though we do not see this yet. The reference to Jesus as leader (Heb 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Heb 4:9), the heavenly sanctuary, following Jesus, their “forerunner” (Heb 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Heb 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his “brothers.” The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Ps 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of “brothers.” The other two texts are from Is 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers “children”; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18). (Hebrews, CHAPTER 2, n.d.)

In the Gospel of Luke, Jesus Is Presented in the Temple.

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent. (Luke, CHAPTER 2, n.d.)

Vivian Amu comments that sometimes Jesus comes to us in a different way, a way that requires us to see through God's eyes, a way that requires us to trust the Spirit.  How well do we do then?  How clearly can we see?

I would like to say that I recognize Jesus in the face of everyone I meet, including those I find challenging to be around.  I would like to say that I recognize Jesus in the moments when I am disappointed, heartbroken, angry, ill, rejected, uncertain, or sad.  I would like to say that I could identify Jesus as soon as he comes into the room as a newborn, the homeless, or different in any way.  I would like to say I recognize Jesus immediately without a doubt, but that would be a lie.  I do try, but I fail most of the time.

Maybe it is not enough to just recognize Jesus or the presence of God.  Maybe we also have to bear Christ as the word of God so that we may see clearly and also help others recognize Jesus when he is presented to them.  The one whom we seek and the message we long to hear are presented to us today.  Do we recognize him?  Can we receive him?  Are we ready to bear him?  Are we ready to pay the price of discipleship?

Merciful and loving God, you are here.  Help us see your face and grant us the grace to rejoice in your presence amongst us. (Amu, 2023)

Don Schwager quotes “Christ who was rich became poor,” by Origen of Alexandria (185-254 AD).

"For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, 'a lamb a year old,' but the second, since 'she could not afford' (Leviticus 5:7) the first. For as it was written about her, Jesus' parents came 'to offer a sacrifice' for him,'according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."' But this also shows the truth of what was written, that Jesus Christ 'although he was rich, became a poor man' (2 Corinthians 8:9). Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, 'But you, O Bethlehem Ephratha, who are little to be among the clans of Judah' (Micah 5:2), and the rest. (excerpt from HOMILIES ON LEVITICUS 8.4.3) (Schwager, n.d.)

The Word Among Us Meditation on Luke 2:22-40 comments that we can rejoice because God’s salvation has reached us! It’s a good day to give thanks and praise to God, just as Simeon did. It’s a good day to remember our baptism, when Jesus shone his light into our hearts. It’s a good day to light a candle and rejoice that Jesus the Light has come to us—and to all the world. And it’s a good day to let that light of Christ shine to the people around us.

Let’s join our voices with Simeon and praise God for sending Jesus! He is the true light that enlightens all people.

“Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel” (Luke 2:29-32). (Meditation on Luke 2:22-40, n.d.)

Friar Jude Winkler recalls the Feast of Candlemas on which we commemorate the Presentation of the Lord in the Temple. The text from Malachi is also applied to John the Baptist on other days. Luke, as a Stoic, understood that God is recognized in the pattern in history. This also is reflected in his respect for religious customs, even as he misses the details of the purification of Mary and the Rite of Redemption for Jesus. Friar Jude reminds us that the heart was the place of thinking in Hebrew understanding and this highlights the cognitive challenges that Mary faced as Mother of the “Son of God”.

Fr. Richard Rohr, OFM, considers how a balance of unconditional and conditional love serves growth in the first half of life.

To borrow an idea from Erich Fromm’s classic book The Art of Loving, I believe that the healthiest people are those who received from their two parents and early authority figures a combination of unconditional love and conditional love. This seems to be true of so many effective and influential people, like St. Francis, John Muir, Eleanor Roosevelt, and Mother Teresa. I know my siblings and I received conditional love from our mother and unconditional love from our father. We all admit now that Mom’s demanding love served us very well later in life, although we sure fought her when we were young. And we were glad Daddy was there to balance her out.

It appears we need a goad, a wall to butt up against to create a proper ego structure and a strong identity. Such a foil is the way we internalize our own deeper values, educate our feeling function, and dethrone our own narcissism. We all need to internalize the sacred no to our natural egocentricity. It seems we need a certain level of frustration, a certain amount of not having our needs met. Then we realize there are other people who also have needs and desires and feelings. As my mother told me, “Dickie, your rights end at the end of your nose; that’s where somebody else’s nose begins.” (Rohr, 2023)

We are nudged by the Spirit to be able to recognize the moments when Christ is visible to us in the events of the day that reveal love, hope, trust, mercy, and compassion.

References

Amu, V. (2023, February 2). Creighton U. Daily Reflection. Online Ministries. Retrieved February 2, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/020223.html 

Hebrews, CHAPTER 2. (n.d.). USCCB. Retrieved February 2, 2023, from https://bible.usccb.org/bible/hebrews/2?14 

Luke, CHAPTER 2. (n.d.). USCCB. Retrieved February 2, 2023, from https://bible.usccb.org/bible/luke/2?22 

Malachi, CHAPTER 3. (n.d.). USCCB. Retrieved February 2, 2023, from https://bible.usccb.org/bible/malachi/3?1 

Meditation on Luke 2:22-40. (n.d.). The Word Among Us: Homepage. Retrieved February 2, 2023, from https://wau.org/meditations/2023/02/02/599685/ 

Psalms, PSALM 24. (n.d.). USCCB. Retrieved February 2, 2023, from https://bible.usccb.org/bible/psalms/24?7 

Rohr, R. (2023, February 2). Unconditional and Conditional Love — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 2, 2023, from https://cac.org/daily-meditations/unconditional-and-conditional-love-2023-02-01/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved February 2, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb2a 

Discipline and Rejection

The texts from the Roman Catholic Lectionary today challenge our understanding of our relationship to Christ in our reaction to discipline and to the fullness of Jesus divinity and humanity.

Prophets and Progress

The reading from the Letter to the Hebrews shares warnings against rejecting God’s Grace.

* [12:1–13] Christian life is to be inspired not only by the Old Testament men and women of faith (Heb 12:1) but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (Heb 12:2). Reflection on his sufferings should give his followers courage to continue the struggle, if necessary even to the shedding of blood (Heb 12:3–4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children. (Hebrews, CHAPTER 12, n.d.)

Psalm 103 offers thanksgiving for God’s Goodness.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22). (Psalms, PSALM 103, n.d.)

The Gospel of Mark describes the rejection of Jesus at Nazareth.

* [6:3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v. 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.

* [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. (Mark, CHAPTER 6, n.d.)

Steve Scholer comments that self-discipline is easier said than done. Think back to a month ago, to our New Year’s resolutions. How firm and committed we were on January 1st, to a dry January, 10,000+ steps a day, or attending daily Mass. Truth be told, probably close to half of us were not able to follow through on our resolutions for even a month. So, how do we improve? They say that one of the best ways to discipline yourself and to achieve your goals is to team up with someone.

Who better to partner with on our most personal goals and aspirations, than Christ? For Christ is always at our side and more than anyone else, wants us to succeed and be the very best person we can be.  

As we go about our busy lives, trying to become better Christians, take the time to share your thoughts and goals with Jesus. In prayer, let Jesus know how you want to become better and ask Jesus to guide and influence you through your day, so you can live up to your own expectations and to Christ’s expectations of us.

With this dynamic partnership, there is nothing we cannot accomplish or overcome. (Scholer, n.d.)

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) (Schwager, n.d.)

The Word Among Us Meditation: Mark 6:1-6 comments that we might also have a problem with being too familiar with Jesus, but in the opposite direction. We might take offense at the fact that Jesus was really a human being like ourselves. We’ve grown up knowing him as the God who redeemed us by his cross and resurrection. It can scandalize us to think that he was like us in every way but sin.

We celebrated the birth of Jesus only five weeks ago, but the incarnation is a mystery of our faith that we can meditate on all year long. God stooped down to earth to become just like one of his lowly creatures. But don’t let that offend you! He did it out of pure love for you and for each one of us. So let’s rejoice today. Jesus is our Lord and Savior, yes, but because he is human, he is also our brother and friend.

“Jesus, in your humanity, draw me close to you.” (Meditation: Mark 6:1-6, n.d.)

Friar Jude Winkler discusses the discipline that suffering imposes on our lives in which we have the opportunity for purification of our intentions. Accepting Jesus as the “Son of God” was particularly challenging for Hebrew believers. The relationship of “brothers and sisters” to Jesus is interpreted differently by Roman Catholic, Orthodox, and Protestant Christians. Friar Jude reminds us that we often see the flaws in those close to us that others may not appreciate.

Brian McLaren charts growth in spiritual life as coming to greater fullness when we move beyond the simplicity of the First Season of Faith.

 

Nearly all of us in this dynamic season of Simplicity tend to share a number of characteristics. We see the world in simple dualist terms: we are the good guys who follow the good authority figures and we have the right answers; they are the bad guys who consciously or unconsciously fight on the wrong side of the cosmic struggle between good and evil. We feel a deep sense of identity and belonging in our in-group…. This simple, dualist faith gives us great confidence.  

This confidence, of course, has a danger, as the old Bob Dylan classic “With God on Our Side” makes clear: “You don’t count the dead when God’s on your side.” [1] The same sense of identification with an in-group that generates a warm glow of belonging and motivates sacrificial action for us can sour into intolerance, hatred, and even violence toward them. And the same easy, black-and-white answers that comfort and reassure us now may later seem arrogant, naive, ignorant, and harmful, if we don’t move beyond Simplicity in the fullness of time. (McLaren, 2023)

We ponder our spiritual journey recalling the ecstasy and certainty as we implore the help of the Spirit with the challenges of the transitions we are invited to accept on the journey to fullness of life.

References

Hebrews, CHAPTER 12. (n.d.). USCCB. Retrieved February 1, 2023, from https://bible.usccb.org/bible/hebrews/12?4 

Mark, CHAPTER 6. (n.d.). USCCB. Retrieved February 1, 2023, from https://bible.usccb.org/bible/mark/6?1 

McLaren, B. D. (2023, February 1). The First Season of Faith — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 1, 2023, from https://cac.org/daily-meditations/the-first-season-of-faith-2023-02-01/ 

Meditation: Mark 6:1-6. (n.d.). The Word Among Us: Homepage. Retrieved February 1, 2023, from https://wau.org/meditations/2023/02/01/599098/ 

Psalms, PSALM 103. (n.d.). USCCB. Retrieved February 1, 2023, from https://bible.usccb.org/bible/psalms/103?1 

Scholer, S. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved February 1, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/020123.html 

Schwager, D. (n.d.). Jesus Marveled because of Their Unbelief. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 1, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb1