biblical reflection – Page 6

Holy Family

Psalm 128, or 105
Luke 2:22-40

Music and song was used throughout the history of Judaism. Miriam, Deborah and others sing to commemorate and celebrate, to offer public witness and praise to the Lord for the blessings and gifts He bestows upon His chosen people. Songs documented in the Old or New Testament, within a book other than the Book of Psalms, are called canticles. Simeon’s Canticle, his words to Mary in this gospel moment, are used daily in the evening prayers of the Liturgy of the Hours, (Compline). This intuition to witness and praise the Lord through music has existed throughout humanity’s history.

Catholic doctrine makes clear we have a responsibility to teach the faith. How might our efforts shift in tone, tenor and effectiveness, if we understand scripture and doctrine, words and actions, compassion and justice as music and song?

Making music requires listening; the structures and rules of musical composition pull the musicians together. Explicitly explained through the concepts of common good and solidarity, Scripture and doctrine teach us everyone’s part matters. I might ask myself, am I in tune and in tempo with the other musicians? How are our various parts are woven together?

We need also be mindful of our own musicianship. A music teacher once told me I was playing notes, but needed to allow the arc of the phrase to move the music. The same teacher said, “Music is what happens between the notes.” I suspect the silence between the notes is the Holy Spirit, the presence of the Lord.

Time in contemplation, writing as prayer, or biblical and doctrine study, give us the chance to listen to Him internally and intentionally. We can then adjust our words and actions so, when in the hustle-and-bustle of our external world, we can remain in tune with the silence between the notes more consistently.

Journal Questions:

Simeon’s opening words, nunc dimittis in Latin, translate, now dismiss, indicate his belief that he has fulfilled his heart’s desire and is ready to die (10). This canticle is prayed every evening by many. Upon review of my day, could I say these words? What do I need to do tomorrow so I could say them tomorrow night?
Does the idea of scripture and doctrine, words and actions, compassion and justice as music and song resonate with me? If it does, I might explore the metaphor by asking myself:

Do I listen? Do I hear the music of others’ hearts, beyond or behind their words and deeds? Am I in tune and tempo with them? How might it all be woven together?
In what circumstances have I played notes; when have I followed the arc of the phrase? What factors were involved? How did it end?
How does my awareness of the silence between the notes effect the music?

Christmas 2017

Peace, love and joy! Peace on Earth; the Prince of Peace has been born!

The word peace can mean various things: a sense of safety and security, internal contentment and satisfaction, the perception all is or will be well. Or rather, all is as it should be, even if not perfect. In a Midsomer Murder episode, a murder takes place at the “Oblong Foundation.” Their slogan, Perfect Imperfection, promotes the idea that our imperfections are what make us perfect.

Finding inner peace may require accepting this notion of perfect imperfection. When I think of my imperfections, I think of those who love me in spite of them. If love and acceptance were conditional, I might very well fail to meet the conditions. I want, I suspect we all want, to think we could earn unconditional love and acceptance if it were conditional, but take great comfort in the security of believing we will not lose the love or acceptance if we fall short.

Both Old and New Testament express, explore and exemplify unconditional love, acceptance and surrender. Mary is the quintessential role model of an open-mind and open-hearted response to the call and invitation to live these unconditionals with the Lord.

Living these unconditionals, however, requires we reject and set conditions on the evil and selfish deeds and words from individuals and institutions we witness daily. People define and judge humanities’ issues differently, however. Violations of human rights, corrupt economic policies and exploitation of the environment provide examples of varying and conflicting perceptions of right-wrong, good-evil, acceptable-unacceptable.

Unconditional love and acceptance compels action which ultimately changes the conditions of human life. If I unconditionally love my fellow humans, I will work for human rights; if I unconditionally accept human stewardship of the planet, I will work for environmental protection and restoration, etc.

Peace is found in accepting and celebrating humanities’ perfect imperfection. While we all wish the world was at peace, human rights respected and the planet cared for, the imperfection of the situation is perfect, as it is a call and invitation in and of itself.

Journal Questions:

What are my thoughts and feelings about perfect imperfection? How does it apply to situations in my life and communities?
What experiences lead me to agree, disagree or qualify the idea that unconditional love and acceptance compel effort to change human life’s conditions?

4th Sunday, Advent 2017

Psalm 89
Luke 1:26-38

Some royal psalms, of which 89 is an example, are thought to be written by David, while others refer to the promise of a new Davidic king. Isaiah also hopes for the restoration of Israel after political and military defeat through such a king. Hebrew bible passages such as these are used extensively in the Gospels—Jesus is named as this new Davidic-Savior King.

Isaiah and the psalm-singers reveal a King-God who longs for peace and love among and between all nations and people. Their history, however, also revealed to them a Lord who was a Warrior King. El Shaddai, the God of Power and Might, destroyed those who harm His chosen people. We often struggle to reconcile Old Testament violence and killing, revenge and vindication with a New Testament Prince of Peace, but scripture reveals to us Lord God is both- and.

In referring to themselves as His Chosen People, the Israelites indicated directly their belief the Lord God preferred and favored them over other people and nations. El Shaddai defends, protects and battles for them, and in turn, they are right in trusting, loving and remaining loyal to Him. The context of the violence is the excessive attention and love he showers upon His people.

I do not condone or celebrate Holy Wars or the violence in the Hebrew Bible, however, there is an invaluable confidence and security in the protection of such a King. While I do not have any enemies, per se, I find solace in a Lord who loves me so much He would take my part over another. I would be naive and self-deceptive if I did not recognize my childlike need for the comforting protection of El Shaddai. Just as we cannot see darkness without light, we cannot know The Prince of Peace without awareness and appreciation of our Warrior King Lord as well.

Journal Questions:

What are my perceptions of the Warrior-Protector King God? In what ways am I comforted by the these characteristics of the Lord’s? How does this idea dis-comfort me?
When have I found solace and rest after spending time with the Prince of Peace? When I have found strength and reassurance after spending time with El Shaddai?

3rd Sunday, Advent 2017

Luke 1:46-54
John 1:6-28

Today’s readings introduce many of the people and characters who will play a role in Jesus’ life-story. The Levites and Pharisees ask John if he is Christ, the Prophet or Elijah and Mary’s words at the Annunciation are used for our responsorial psalm. These six characters are now on stage. While Jesus is not on the stage, He is the reason everyone else is, and consequently present as well.

Many psychologists teach the objects and people we encounter in a dream represent various aspects of ourselves. While the Bible is not a collection of dreams, nor would I ever knowingly cheapen, disrespect or disregard scripture in any way, we can learn about ourselves as creatures of faith if we occasionally approach the people in it as if they are characters in our dreams. I am proposing to explore these individuals in this way as an exercise of intellect, prayer and intuition.

Part I

Rev. Robert Haden, author of Unopened Letters from God, (*a) suggests when we work with our dreams, we write down three words to describe each character in the dream, quickly. We then ask, “In what ways am I like that?” As a writing to pray exercise, jot down three adjectives for each of seven characters in the passage and then respond to the question.

Part II

The context of each person’s role also suggests questions of their own.

John- Jesus and John are cousins, their respective mothers close. Given this, it is possible John knew Jesus quite well prior to his desert ministry and Jesus’ baptism. When John says, “One greater than I is to follow me,” does he know he’s referring to his cousin or is he surprised? When have I been surprised by the special and unique nature of others whom I think I know well?

Mary- It seems the Lord likes to turn things upside down, do the unexpected, reverse expectations (*b). Throughout the Hebrew Bible, older women, barren and past child-bearing years, are found to be miraculously pregnant. In a partial reversal, so is Mary, but unlike the others, she is a young virgin. Do I notice pairings of events which appear opposite and contradictory but which serve to highlight parallels, corollaries and similarities? How have I been used by the Lord to turn expectations upside down?

Levites and Pharisees- While many sources differ on the details, in general, Levites were Temple priests, while Pharisees were portrayed in the gospels as strict Jewish leaders who protected covenantal law, engaging in politics as they saw fit. In this passage, both groups of religious are questioning John about his identity, but their reasons differ. Who asks me to identify myself: what are their motivations? What words do I use to identify myself?

Elijah- Elijah, a prophet, exhorted the Israelites who worshipped Baal to return to the Lord God. In other words, he railed tirelessly against idolatry. Those of us living in the ‘first world’ are also faced with options to worship wealth and power, to abandon ourselves to sex and drugs, and to do whatever we want. When am I an Elijah and when a Jezebel? Have I forgotten I always have a choice, but that I may need to actively seek that nobler alternative?

The Prophet- A prophet is the mouthpiece of God, and generally encourages people who have turned away from the Lord to turn back to Him. Does God approve of what I use my words to say, or do I fall short of wisely using the gift of language? Do I teach others about God; do I encourage those who’ve turned away to turn back? Do my words correlate with my professed faith?

The Christ- The title, Christ, is the Greek translation for the Hebrew word mashiach, both meaning anointed one. Although kings, priests and occasionally prophets were anointed, most often the act designated a king chosen by God for a special purpose. What characteristics of a king (or queen) might I emulate? What are my attitudes about royalty; what does Jesus teach me about such a role?

Jesus- In this passage, Jesus is not physically present, yet He is the reason the others are speaking and doing as they are. If my life were a play, is Jesus the motivation which influences, guides and directs the protagonist (me)? Is He on stage but in the wings as a prop boy, while I demand this or that which I’ve decided is necessary to move the plot of my life forward? Or perhaps, I have thrown Him into the street, saying, “Wait your turn! The doors will open soon enough and tickets to go on sale!”

Part III

I invite you to reread your perceptions and writings from Part I and/or Part II, with a mind towards identifying and exploring repeats, threads and patterns.

References (found in this post)

*a: Unopened Letters from God, Haden, Robert. Haden Institute Publishing, 2010

*b: Women in the New Testament, Getty-Sullivan, Mary Ann. Liturgical Press, Collegeville, Minnosota, 2001.

2nd Sunday, Advent 2017

Psalm 85
Mark 1: 1-8

I once heard a priest say, “Sin is any thought, word or deed which distances you from God.” While this seemed useful and reasonable criteria at the time, it is a truncated thought. Many people feel distant from God at various times in their life through no fault or sin; Mother Theresa and other saints have spoken of it as a necessity to mature faith. To assume where there is distance there must be sin, may strike us as blame and shame. We are taught, God is everywhere and Christ within and beside us at all times. We may perceive a distance, but it may not be reality as the Lord understands it.

Regardless of these nuances, we know we need to repent. John the Baptist uses the word metanoia, meaning, change of heart. This word is problematic, however, because such transformation or reformation is out of our hands. We cannot will, force or accomplish such a reshaping; it is a task best performed by the Lord. We can only recognize the need and pray for growth.

The psalm offers us another image of repentance. The word shuv is often, as it is here, translated as repent, but in a stricter sense of the original Hebrew, it refers to the physical action of turning back to or towards (5, 6). When John calls us to repent, he is encouraging us to turn back to the Lord. Changing my heart is beyond my power, and shrinking a distance which does not exist is impossible, but I can turn…it is a physical and spiritual action within my power.

The gospel urges us to remember we are accountable to God for our thoughts, words and deeds: our hearts and minds should remain fixed on Heaven. Some teachers and preachers have, however, encouraged people to regard the Second Coming and Judgement Day with fear, guilt and anxiety; after all those left behind will wail and grind their teeth. The psalmist explains, however, when we turn back to the Lord, “Kindness and truth shall meet/justice and peace shall kiss.” Both Lord and people are turning towards each other: a mirrored movement which indicates a reciprocal friendship. It is this relationship of mutual affection and love which awaits us when we turn again to the Lord.

Journal Questions:

What are my perceptions and intuitions around sin as distance from God, repentance as a change of heart? What do my personal experiences tell me about each idea?
Does the idea of turning back to God resonate with me, or is it problematic? When I speak with the Lord about it, what understandings come to me?

References: Refer to blog post entitled Resources