Kingdom of the Spirit

The texts from the Roman Catholic Lectionary today invite us to contemplate the action of the plan of God for the people of Israel under the leadership of David as a connection to our meditation on the mystery of evil and the mystery of the Love of God for us in spite of our poor choices.

Reflection on the Spirit

In the passage from the Second Book of Samuel, David is anointed King of all Israel and Jerusalem is made capital of the Combined Kingdom.

 * [5:6–12] David’s most important military exploit, the taking of Jerusalem, is here presented before his battles with the Philistines, vv. 17–25, which took place earlier. The sense of vv. 6 and 8 is in doubt. Perhaps the Jebusites boasted that Jerusalem was impregnable, using a metaphorical or proverbial expression that claimed the city was defensible even by people not suited for military action. The saying then received a different sense (v. 8), to the effect that “the blind and the lame” were David’s enemies. Mt 21:14 and Lk 14:13 seem to play off, and transform, this saying.1

Psalm 89 praises how the Davidic king became king of earthly kings.

 * [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).2

In the Gospel from Mark, Jesus counters assertions of the Scribes of His connection to Beelzebul and warns against blasphemy against the Holy Spirit.

 * [3:29] Whoever blasphemes against the holy Spirit: this sin is called an everlasting sin because it attributes to Satan, who is the power of evil, what is actually the work of the holy Spirit, namely, victory over the demons.3

Andy Alexander, S.J. remembers hearing a priest share that if he preached like Pope Francis - as he felt drawn to - he wouldn't be able to put a new roof on his parish church, because the people wouldn't like his preaching very much.

 I think the invitation and the grace being offered each of us today comes in the form of a couple of movements. The first is the invitation to renew our personal relationship with Jesus. In doing so, we might discover any resistance we feel to being called to love and be merciful, the very way he has loved and been merciful to us. That's where the grace comes in. It is a gift from the Holy Spirit which will lead us to greater freedom and greater closeness with Jesus. Secondly, we can all examine any ways we might be demoralizing others. Do I find myself in any oppositional relationship with someone close to me? Is there something I can learn from that? I often discover then when I am about to judge someone or just feel deep opposition to someone, I can explore what's underneath all that tension and discover something in me I need to look at. For example, I may get upset at someone who is not living up to something I value deeply. So, I get all judgmental about it. If I stop and reflect on it a bit, I can often discover that there is some issue of resisting authority, which is also in me, and that reflection can be both freeing and allow mercy and compassion to replace my judgment of the other person.4

Don Schwager quotes “The cross of Christ as victory,” by St. Augustine of Hippo, 354-430 A.D.

 "It is not difficult, therefore, to see how the devil was conquered when he, who was slain by him, rose again. But there is something greater and more profound of comprehension: to see how the devil was conquered precisely when he was thought to be conquering, namely, when Christ was crucified. For at that moment the blood of him who had no sin at all, was shed for the remission of our sins (Matthew 26:28, 1 John 3:5). The devil deservedly held those whom he had bound by sin to the condition of death. So it happened that One who was guilty of no sin freed them justly from this condemnation (Hebrews 2:14). The strong man was conquered by this paradoxical justice and bound by this chain, that his vessels [booty] might be taken away. Those vessels which had been vessels of wrath were turned into vessels of mercy (Romans 9:22-23)." (excerpt ON THE TRINITY 13.15.19)5

The Word Among Us Meditation on Psalm 89:20-22, 25-26 observes that a lot happened in those years between David’s anointing and his coronation—and God was with him through all the ups and downs. There was his time as an armor bearer and musician in King Saul’s court and the epic showdown between him and Goliath. On numerous occasions, God protected David when Saul was hunting him down. There was also the way he helped David gain victory in the civil war with Saul’s successors. Looking back, David could certainly say with the psalmist that God’s faithfulness had been with him.

 Today, take a few minutes to ask God, “When have you shown me your faithfulness?” As you reflect on the past, try to trace the hand of the Lord through the different seasons and milestones of your life. Perhaps he helped you through a difficult health crisis or a challenging season with one of your kids. Maybe you experienced a financial setback and you saw God provide. Or maybe you strayed from your faith for a time but came back to the Lord through the faithful witness or intercession of a friend or relative.6

Friar Jude Winkler shares some history of the end of rule by Saul’s family as David is crowned to become a shepherd of Israel. There may be a clever wordplay in the name Beelzebul as connecting to “Lord of the Flies”. Friar Jude recalls the writing of St. John Paul II on blasphemy against the Spirit.

Fr. Richard Rohr, OFM, finds it amazing how religion has turned the biblical idea of faith around 180 degrees—into a need and even a right to certain knowing, complete predictability, and perfect assurance about whom and what God likes or doesn’t like.

 In the fourth century, as the Christian church moved from bottom to the top, where it was protected and pampered by the Roman Empire, people like Anthony of the Desert, John Cassian, Evagrius Ponticus, and the early monks went off to the deserts to keep growing in the Spirit. They found the Church’s newfound privilege—and the loss of Jesus’ core values—unacceptable. It was in these deserts that a different mind called contemplation was first formally taught.  
The Desert Fathers and Mothers gave birth to what we call the apophatic tradition, knowing by silence and symbols, and not even needing to know with words. It amounted to a deep insight into the nature of faith that was eventually called the “cloud of unknowing” or the balancing of knowing with not needing to know. Deep acceptance of ultimate mystery is ironically the best way to keep the mind and heart spaces always open and always growing.7

The reign of David contained examples of the mysterious action of the Spirit of God that may invite contemplation of the events in our lives that are encounters with the Spirit in amazing and mysterious occasions of Grace.

References

1	(n.d.). 2 Samuel, chapter 5. Retrieved January 27, 2020, from http://www.usccb.org/bible/2samuel/5
2	(n.d.). Psalms, chapter 89 - United States Conference of Catholic .... Retrieved January 27, 2020, from http://www.usccb.org/bible/psalms/89
3	(n.d.). Mark, chapter 3 - United States Conference of Catholic Bishops. Retrieved January 27, 2020, from http://www.usccb.org/bible/mark/3
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 27, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 27, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved January 27, 2020, from https://wau.org/meditations/2020/1/27/
7	(2020, January 27). All Spiritual Knowing Must Be Balanced by Not-Knowing .... Retrieved January 27, 2020, from https://cac.org/all-spiritual-knowing-must-be-balanced-by-not-knowing-2020-01-27/

Inclusion and healing

The texts from Roman Catholic Lectionary today resonate with healing divisions in communities and discerning how our talents can be of service to the community.

Community service

The reading from the Book of the Prophet Isaiah declares the righteous reign of the Coming King.

 * [9:3] Day of Midian: when God used the judge Gideon to deliver these northern territories from Midianite oppression (Jgs 6–7).1

The psalmist longs for the presence of God in the Temple and protection from all enemies.

 * [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2

The passage from Paul’s First Letter to the Corinthians criticizes the community over divisions in the Church.

* [1:13–17] The reference to baptism and the contrast with preaching the gospel in v. 17a suggest that some Corinthians were paying special allegiance to the individuals who initiated them into the community.3 

In the Gospel of Matthew, Jesus begins His ministry in Galilee and calls the first Disciples and ministers to crowds of people.

 * [4:12–17] Isaiah’s prophecy of the light rising upon Zebulun and Naphtali (Is 8:22–9:1) is fulfilled in Jesus’ residence at Capernaum. The territory of these two tribes was the first to be devastated (733–32 B.C.) at the time of the Assyrian invasion. In order to accommodate Jesus’ move to Capernaum to the prophecy, Matthew speaks of that town as being “in the region of Zebulun and Naphtali” (Mt 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.4

Barbara Dilly comments that what helps her to focus on the light of Christ today are Matthew’s focus on what Jesus proclaimed regarding living in the Kingdom of God. Jesus was about healing diseases.

  In my experience, the greatest disease we have in our world today is the disease of hate.  It cuts through families, communities, and nations. It has placed the world in great darkness.Jesus understands this.  He knows our darkness and how much it brings us to despair and death.  He calls us to repent, or turn away, to focus away from the darkness and to focus on the light, which is the kingdom of heaven in our midst.  Look for the light! In this new year, I pray that we will draw on the courage of our faith to share the Gospel light of Christ with others. We can share the good news that the kingdom of heaven is indeed at hand!5

Don Schwager quotes “The true light of revelation to the Gentiles,” by Chromatius (died 406 AD).

 "The Evangelist commemorated in this passage the prophet's words: 'Beyond the Jordan, Galilee of the Gentiles: the people who sat in darkness have seen a great light' (Matthew 4:15-16) In what darkness? Certainly in the profound error of ignorance. What great light did they see? The light concerning which it is written: 'He was the true light that illumines everyone who comes into this world' (John 1:9) This was the light about which the just man Simeon in the Gospel declared, 'A light of revelation to the Gentiles and a glory for your people Israel' (Luke 2:32). That light had arisen according to what David had announced, saying, 'A light has arisen in the darkness to the upright of heart' (Psalm 112:4)."Also, Isaiah demonstrated that light about to come for the enlightenment of the church when he said, 'Arise, shine; for your light has come, and the glory of the Lord has risen upon you' (Isaiah 60:1). Concerning that light also Daniel noted, 'It reveals the profound and hidden things, knowing those things which are in darkness and the light is with it' (Daniel 2:22), that is, the Son with the Father, for even as the Father is light, so too is the Son light. And David also speaks in the psalm: 'In your light shall we see light' (Psalm 36:9), for the Father is seen in the Son, as the Lord tells us in the Gospel: 'Who sees me, sees the Father' (John 14:9) From the true light, indeed, the true light proceeded, and from the invisible the visible. “He is the image of the invisible God,” as the apostle notes (Colossians 1:15)." (excerpt from TRACTATE ON MATTHEW 15.1)6

The Word Among Us Meditation on Isaiah 8:23–9:3 recalls that on September 30 of last year, Pope Francis issued a letter declaring that the Third Sunday in Ordinary Time was to be set aside every year as the “Sunday of the Word of God...” In his letter, Pope Francis spoke about how we cannot read the Bible in the same way we read any other book. “Since faith comes from hearing,” he wrote, “and what is heard is based on the word of Christ, believers are bound to listen attentively to the word of the Lord, both in the celebration of the liturgy and in their personal prayer and reflection” (Aperuit Illis, 7).

 God has a message just for you today, and that message may well be embedded in the readings you will hear at Mass. It will be something personal and inspiring. No one else will hear these readings in exactly the same way that you will. No one else will receive exactly the same message that you will. So practice the attentive listening that Pope Francis described. What is he saying to you? How will the “great light” of God’s word shine in your heart today (Isaiah 9:1)?7

Friar Jude Winkler fleshes out the history of Zebulun and Naphtali describing the background that had the area designated as unclean. The factionalism in Corinth is contrary to the call for Christians to use talents for the good of the community. Friar Jude reminds us that the converted Pharisee who edited Matthew’s Gospel used “Kingdom of Heaven” to avoid using “Kingdom of God”.

Fr. Richard Rohr, OFM, comments the alongside all our knowing must be the equal and honest “knowing that I do not know.” That’s why the classic schools of prayer spoke of both  kataphatic  knowing, through images and words, and apophatic knowing, through silence and symbols.  Apophatic knowing allows God to fill in all the gaps in an “unspeakable” way, beyond words and within the empty spaces between them. The apophatic way of knowing was largely lost to Western Christianity during the time of the Reformation in the 16th century, and we have suffered because of it. As the churches wanted to match the new rationalism of the Enlightenment with what felt like solid knowing, they took on the secular mind instead of what Paul calls “knowing spiritual things in a spiritual way” (1 Corinthians 2:13). We dismissed the unique, interior access point of the mystics, poets, artists, and saints.

 Strangely enough, this unknowing offers us a new kind of understanding, though we have an old word for it: faith. Faith is a kind of knowing that doesn’t need to know for certain and yet doesn’t dismiss knowledge either. With faith, we don’t need to obtain or hold all knowledge because we know that we are being held inside a Much Larger Frame and Perspective. As Paul puts it, “For now we see in a mirror dimly, but then we shall see face to face. Now I know only in part; then I will know fully, just as I have been fully known myself” (1 Corinthians 13:12). It is a knowing by participation with—instead of an observation from a position of separation. It is knowing subject to subject instead of subject to object. 
It took me years to understand this, even though it is straight from the Franciscan school of philosophy. Love must always precede knowledge. The mind alone cannot get us there, which is the great arrogance of most Western religion. Prayer in my later years has become letting myself be nakedly known, exactly as I am, in all my ordinariness and shadow, face to face, without any masks or religious makeup. Such nakedness is a falling into the unified field underneath reality, what Thomas Merton (1915–1968) called “a hidden wholeness,” [1] where we know in a different way and from a different source.8

Our talents may be rational or mystic or both. Our invitation from Jesus is to be His Light through our actions in and for the community.

References

1	(n.d.). Isaiah, chapter 9 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/isaiah/9
2	(n.d.). Psalms, chapter 27 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/psalms/27
3	(n.d.). 1 Corinthians, chapter 1 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/1corinthians/1
4	(n.d.). Matthew, chapter 4 - United States Conference. Retrieved January 26, 2020, from http://www.usccb.org/bible/matthew/4
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 26, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 26, 2020, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 3rd Sunday in Ordinary Time - Mass Readings and Catholic .... Retrieved January 26, 2020, from https://wau.org/meditations/2020/1/26/
8	(2020, January 26). A Hidden Wholeness — Center for Action and Contemplation. Retrieved January 26, 2020, from https://cac.org/a-hidden-wholeness-2020-01-26/

Conversion and Creation

The texts from the Roman Catholic Lectionary today invite contemplation about conversion and our action to live in faith.

Poets and Preachers convert

In the first choice of readings from the Book of Acts Chapter 22 Paul tells of His Conversion

 * [22:1–21] Paul’s first defense speech is presented to the Jerusalem crowds. Luke here presents Paul as a devout Jew (Acts 22:3) and zealous persecutor of the Christian community (Acts 22:4–5), and then recounts the conversion of Paul for the second time in Acts (see note on Acts 9:1–19).1

and in the alternate reading from Acts Chapter 9, Luke recounts the conversion of Saul, his Baptism and preaching in Damascus.

 * [9:1–19] This is the first of three accounts of Paul’s conversion (with Acts 22:3–16 and Acts 26:2–18) with some differences of detail owing to Luke’s use of different sources. Paul’s experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, “Saul, Saul, why are you persecuting me?” related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).2

Psalm 117 is a universal call to Worship.

 * [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity.3

The Commissioning of the Eleven instructing them to go into all the world and proclaim the good news to the whole creation is in the longer ending to the Gospel of Mark.

 * [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20.4

Mary Lee Brock comments the story of Paul’s conversion has so many elements including the reputation of Saul as a persecutor, the fear of Ananias expressed about confronting Saul, the commanding presence of Jesus and the rebirth of Paul after having been struck down and blinded. This story is inspiring and also very challenging.

 As I pray with this reading I realize how difficult it is to confront my own moments in my life where I needed conversion.  While I have always had a steadfast faith in Jesus, I can see times in my life where I behaved like Saul and used my power to persecute people who did not seem to share my values.  There were no chains and prisons involved, but yet I would use the power of my words and actions to marginalize someone or punish them in some way. Facing these sins is so humiliating.  Yet when I sit with the memories I am also profoundly aware of God’s compassion. It was through Jesus that the “scales would fall from my eyes” and I could see the other as a whole person loved by God.  I am grateful for the times that I have accepted the conversion invitations and I pray that I am always able to hear the Holy Spirit.5

Don Schwager quotes Pope Benedict XVI who reflects on the significance of Paul's conversion for the whole Christian people.

"Paul's conversion matured in his encounter with the Risen Christ; it was this encounter that radically changed his life. What happened to him on the road to Damascus is what Jesus asks in today's Gospel: Saul is converted because, thanks to the divine light, "he has believed in the Gospel". In this consists his and our conversion: in believing in Jesus dead and risen and in opening to the illumination of his divine grace. In that moment Saul understood that his salvation did not depend on good works fulfilled according to the law, but on the fact that Jesus died also for him the persecutor and has risen. This truth by which every Christian life is enlightened thanks to Baptism completely overturns our way of life. To be converted means, also for each one of us, to believe that Jesus "has given himself for me", dying on the Cross (cf. Galatians 2: 20) and, risen, lives with me and in me. Entrusting myself to the power of his forgiveness, letting myself be taken by his hand, I can come out of the quicksands of pride and sin, of deceit and sadness, of selfishness and of every false security, to know and live the richness of his love." (from address given on January 25, 2009)6 

The Word Among Us Meditation on Acts 22:3-16 notes one of the truths Paul advocated so passionately for was the fact that in Christ, all believers are one. Think, for instance, of his tireless work in bridging the divide between Jews and Gentiles. He said it over and over again: baptism has made all believers one in Christ. All the old divisions had to fall away so that they could treat each other as equal brothers and sisters in the Lord (Galatians 3:28; Romans 10:12; 1 Corinthians 12:13; and Colossians 3:11).

 What about us? We may not be able to resolve all the doctrinal issues that separate us from Christians of other denominations. But we can, by God’s grace, learn to love them as brothers and sisters in Christ. We have more in common than the Gentiles and Jews in the early Church. The grace of baptism unites us. The Holy Spirit unites us. Our godly desire for justice unites us. The more we see one another as beloved children of God and the more we work together on behalf of the gospel, the more we will be able to pursue unity according to the heart of God and on his timetable.7

Friar Jude Winkler discusses the possible role of nature as thunder and lightning brings the voice of God to Paul. Ananias heals Paul who experiences the Love of God in spite of what he has done. Friar Jude is reminded by the Gospel of the encounter of Paul with a poisonous snake on his way to Rome.

Fr. Richard Rohr, OFM, comments that the abbas and ammas sought out desert conditions, believing they would find new and abundant life—even where life seemed impossible. Fr. Richard invites us to take a few breaths and to slowly and contemplatively read this passage from Howard Thurman’s Meditations of the Heart, in which he describes an encounter in another kind of mountain wilderness.

 It is as if the tree had said, “I am destined to reach for the skies and embrace in my arms the wind, the rain, the snow and the sun, singing my song of joy to all the heavens. But this I cannot do. I have taken root beyond the timber line, and yet I do not want to die; I must not die. I shall make a careful survey of my situation and work out a method, a way of life, that will yield growth and development for me despite the contradictions under which I must eke out my days. In the end I may not look like the other trees, I may not be what all that is within me cries out to be. But I will not give up. I will use to the full every resource in me and about me to answer life with life. In so doing I shall affirm that this is the kind of universe that sustains, upon demand, the life that is in it.” I wonder if I dare to act even as the tree acts. I wonder! I wonder! Do you? [2]8

Trees at the top by the sea

As we respond to the call of the Gospel and the example of Paul we embrace Creation as a path to greater connection to the intimacy of God.

References

1	(n.d.). Acts, chapter 22 - United States Conference. Retrieved January 25, 2020, from http://www.usccb.org/bible/acts/22
2	(n.d.). Acts, chapter 9 - United States Conference of Catholic Bishops. Retrieved January 25, 2020, from http://www.usccb.org/bible/acts/9
3	(n.d.). Psalms, chapter 117 - United States Conference. Retrieved January 25, 2020, from http://www.usccb.org/bible/psalms/117
4	(n.d.). Mark, chapter 16 - United States Conference. Retrieved January 25, 2020, from http://www.usccb.org/bible/mark/16
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 25, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 25, 2020, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). Meditations - The Word Among Us. Retrieved January 25, 2020, from https://wau.org/meditations/2020/1/25/
8	(2020, January 25). Action and Contemplation: Part Three: Weekly Summary .... Retrieved January 25, 2020, from https://cac.org/action-and-contemplation-part-three-weekly-summary-2020-01-25/

Foes amid friends

The texts from the Roman Catholic Lectionary today resonate with paradox and simplicity as we contemplate making friends of enemies and how I find my true identity being with Christ.

Identity

In the First Book of Samuel, David spares Saul, imploring the Lord to judge between them, resulting in Saul’s remorse.

* [24:1] The first of two accounts (see chap. 26) in which David spares Saul’s life. The two accounts, which do not make reference to each other, are probably alternative versions of the same story.1 

Psalm 57 contains a prayer for rescue from enemies.

 * [Psalm 57] Each of the two equal strophes contains a prayer for rescue from enemies, accompanied by joyful trust in God (Ps 57:2–5, 7–11). The refrain prays that God be manifested as saving (Ps 57:6, 12). Ps 108 is nearly identical to part of this Psalm (cf. Ps 57:8–11, Ps 108:2–6).2

In the Gospel of Mark Jesus appoints the Twelve.

 * [3:14–15] He appointed twelve [whom he also named apostles] that they might be with him: literally “he made,” i.e., instituted them as apostles to extend his messianic mission through them (Mk 6:7–13). See notes on Mt 10:1 and 10:2–4.3

Kyle Lierk, commenting on the texts chosen for the Memorial of Saint Francis de Sales, notes that In order to truly know how to love like Jesus, we must keep our eyes constantly on him. Buried within his commandment to us is an invitation to draw near to him and bask in the radiance of his love.

 Jesus is bold and confident in his command to us:  love one another. May we be so lavish, liberal and lofty in how we love today (friend and foe alike).  There is nothing “ordinary” about that!4

Don Schwager quotes “The renaming of Matthew by Jesus,” by Bede the Venerable, 672-735 A.D.

 "We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means 'added' (or 'a joining') or 'taken up,' signifying that he was 'taken up' through being chosen by the Lord, and 'added' to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the Gospel (Mark 2:14, Luke 5:27). In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi (Mark 3:18, Luke 6:15). Matthew himself, on the other hand (in accord with what is written, 'The just man is the first accuser of himself; his friend came and searched him out' - Proverbs 18:17), calls himself by his ordinary name when telling of being called from his tax-collector's place, but adds pointedly 'the publican' (Matthew 10:3) - 'Thomas,' he says, 'and Matthew the publican.' In this way he offers to publicans and sinners greater confidence in securing their salvation." (excerpt from HOMILIES ON THE GOSPELS 1.21)5

The Word Among Us Meditation on Mark 3:13-19 comments that the disciples were probably used to being in the middle of the action, watching people get healed and delivered. And yet Jesus knew that they couldn’t maintain their pace—or retain their sense of peace—without spending time with him.

 Have you ever felt the call to just “be” with the Lord? Sometimes, it’s a nudge to simplify our schedules to focus on the important things in life. But most of the time, it comes in the subtle twists and turns of life. Maybe you have experienced this when your children went away to college or when you left your job to spend more time with family. Or maybe it happened when you struggled with an extended illness. All of a sudden, there was a lot more space in your schedule and a lot less activity. These life changes can be very challenging for any number of reasons. But in the midst of them, we can listen for God’s still, small voice inviting us to spend more time with him.6

A post by Franciscan media comments that Francis de Sales took seriously the words of Christ, “Learn of me for I am meek and humble of heart.” As he said himself, it took him 20 years to conquer his quick temper, but no one ever suspected he had such a problem, so overflowing with good nature and kindness was his usual manner of acting. His perennial meekness and sunny disposition won for him the title of “Gentleman Saint.”

 His writings, filled with his characteristic gentle spirit, are addressed to lay people. He wants to make them understand that they too are called to be saints. As he wrote in The Introduction to the Devout Life: “It is an error, or rather a heresy, to say devotion is incompatible with the life of a soldier, a tradesman, a prince, or a married woman…. It has happened that many have lost perfection in the desert who had preserved it in the world.”7

Fr. Richard Rohr, OFM, shares that Abba Poemen (340–450) taught that the right question in all circumstances was “Who am I?” [1] St. Francis of Assisi (1182–1226) would spend whole nights praying “Who are you, my most dear God, and who am I . . . ?” [2] It is through encountering the absolute safety of God that we discover our True Self, and in finding our truest self, we find a God who is always and forever larger than we expected. The truth of our identity, wrapped up in God, gives us a deep sense of radical okayness and yet humility about our fragility. What a paradox!

One day Abba Arsenius consulted an old Egyptian monk about his own thoughts. Someone noticed this and said to him, “Abba Arsenius, how is it that you with such a good Latin and Greek education, ask this peasant about your thoughts?” He replied, “I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant.” [3] 
Abba Anthony said, “A time is coming when men will go mad, and when they see someone who is not mad, they will attack him saying, ‘You are mad, you are not like us.’” [4] 
Abba Isaiah, when someone asked him what avarice was, replied, “Not to believe that God cares for you, to despair of the promises of God and to love boasting.” [5]8 

The apostles selected by Jesus are a reminder to us that those we too often ignore may be channels of Divine care and Presence.

References

1	(n.d.). 1 Samuel, chapter 24 - United States Conference. Retrieved January 24, 2020, from http://www.usccb.org/bible/1samuel/24
2	(n.d.). Psalms, chapter 57 - United States Conference. Retrieved January 24, 2020, from http://www.usccb.org/bible/psalms/57
3	(n.d.). Mark, chapter 3 - United States Conference. Retrieved January 24, 2020, from http://www.usccb.org/bible/mark/3
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved January 24, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 24, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved January 24, 2020, from https://wau.org/meditations/2020/1/24/
7	(n.d.). Saint Francis de Sales - Franciscan Media. Retrieved January 24, 2020, from https://www.franciscanmedia.org/saint-francis-de-sales/
8	(2020, January 24). The Peasant's Alphabet — Center for Action and Contemplation. Retrieved January 24, 2020, from https://cac.org/the-peasants-alphabet-2020-01-24/