biblical reflection – Page 7

1st Sunday, Advent 2017

Psalm 80
Mark 13:33-37

Alter’s translation of the concluding verse of Psalm 80 reads, “Lord God of armies, bring us back/Light up Your face, that we may be rescued” (5). While the Lord, a vineyard owner, has neglected and abandoned the vineyard, the saving of it is still in the power of and at the will of the same vineyard owner. The action is three-fold. The Lord needs to be present, bring the people back, and make His presence known, but the rescue occurs because He has made His presence known. In other words, the Lord’s presence and saving actions are not enough, the psalm-singer implies He must also help the people recognize Him (3).

The gospel urges us to watch, wait and prepare for these three divine actions. The watchman in Jesus’ parable is waiting for his master… a man he has most probably met, served, and is already familiar with. He knows well who he was waiting for. The watchman might be tired and sleepy, perhaps out of fear he forces himself to remain awake. We do not know the watchman’s feelings towards the master, however, so his motivation could just as easily be the excitement of reuniting with someone he cares about.

Many of the writings of the prophets, the Book of Revelations, and this portion of Matthew, are considered apocalyptic literature, a genre which explains or details the end of time (7, 9). These end times are typically portrayed as dark and perilous, full of angst and regret. This gospel moment, however, alludes to birth and the return of the Master… the first an upbeat and cheerful event, the second hopefully so. If there is a term for literature focused on the end time, should we not have one which specifies literature about new time and new beginnings?

While we do not know what the end of time and the Second Coming will look like, because of the Incarnation, we know Who we waiting for. A piece of our preparations include seeing with new eyes Who is always with, within and among us. Are we intentionally engaging in thoughts, words and deeds which foster greater open-minded and open-heartedness in us? Such will prepare us to notice He is present to us already. Are we waiting for the Lord to light up His face so we can recognize Him Who we see before us daily?

Journal Questions

When did a personal relationship of mine or an experience end badly? What new beginning came from it? Looking back, what do I know now about it, which I did not recognize at the time?
When have I enjoyed waiting, when has it caused me anxiety? Do my feelings differ if waiting for someone I know vs. an unknown person or event?

References: Refer to blog post entitled Resources

King of the Universe

Psalm 23
Matthew 25:31-46

We often use the word charity to characterize helping the poor, needy and vulnerable by offering time, money and talent. David’s Shepherd-King Lord in Psalm 23 is not charitable. He is portrayed as a gracious and lavish host who gives in excess (6)…cups overflow with wine and a bountiful feast is laid upon the table. He is beyond charitable! In other words, the word charity does not inspire the over-the-top, extravagant, limitless generosity and love which scripture invites us into.

We would not call a king loving just because he takes care of his subjects, but to refer to care-taking tasks as obligation or duty would also be misleading. He is being who he was born to be, fulfilling his destiny. Perhaps we too, are born to be open-hand and open-hearted: perhaps compassion is a characteristic of human genetics. Maybe urging someone to be lavishly selfless and kind is as silly as urging a bald man to be bald.

The joy and delight we find in bestowing gifts and favors on others suggests to me, generosity is a characteristic of being human. We may not always witness such an over-flow of love, sociologists and psychologists offer many explanations as to the why not. This, however, does not mean it is not inherent to humanity.

While David is talking about the Shepherd-King Lord who cares for him, Jesus is speaking to His disciples about taking care of others. Characterized as sheep and goats, they ask the when have we done this question repeatedly. This implies they are unaware of their own behavior, whether commendable or condemnable. They could be being characteristically dim, but maybe the words describing an observable good deed did not match the internal, benevolent, overwhelming compassion which compelled such behavior.

Perhaps, sweeping and all-encompassing love, with its attending generosity, are components of our autonomic spiritual systems, which, like breathing, changes in character when attention is called to it.

In Jane Austen’s Persuasion, when thanked for caring for Louisa after her accident, Mrs. Harville responds, “It is not kindness to do what we are happy to do.” Likewise, Colonel Brandon (Sense and Sensibility) dismisses expressions of gratitude after helping the Miss Dashwoods by replying, “I am embarrassed to be thanked for what was a great privilege.” In being loving and caring, Mrs. Harville and Colonel Brandon, King and Shepherd, disciples and Church are being who they were born to be.

Naming a compassionate deed as such may accidentally serve to separate the compassion from its whole, as if it is removable from a person, as if it’s a component of, but not integral to, human nature. Such identification may alter its character. In noticing and naming selfless, instinctual, boundless love, we have given it shape, form and consciousness which makes it other than what it was prior to the identification.

A dilemma… if we notice and name generosity and mercy as such, we change them into something else altogether: from something sublime and spiritual into something chunky and clunky resembling charity. We strip the generosity of its the divine, limitless, lavish love… the love scripture invites us into. But if we don’t notice and name it, we miss the open-hand and open-hearted goodness and generosity woven into genetic make-up of the people we encounter every day. A divine paradox and puzzle indeed; one that is a privilege and happiness to ponder!

Journal questions:

How do I thank the Lord for the privilege and happiness of having opportunities to fulfill my autonomic, genetic disposition towards generosity and compassion?
Not all global citizens have the opportunity to fulfill this genetic propensity towards generous, benevolent care of others. How do we help others find opportunities to do so?

References: Refer to blog post entitled Resources

33rd Sunday 2017

Psalm 128: Matthew 25:14-30

Psalm 128 is fairly straightforward: if one follows the Torah’s precepts, one will be righteous, which will be rewarded with prosperity through generations of offspring (6). This psalm lies out this simple cause and effect, however, it was used in conjunction with a pilgrimage, most likely to the temple (2). We have often heard of life described as a pilgrimage; it is almost cliche.

To Jesus’ parable of the talents and the servants… We do not know if the servants proved themselves worthy of the opportunity to invest the landlord’s talents, but nonetheless, the landlord took a risk in trusting his money to them. We are told by the third servant he is greedy and demanding, however, he does not take away the servants’ existing or earned money. The landlord instead provides them the opportunity to prove themselves worthy of greater trust and responsibility: ultimately sharing his joy in their success with them.

Jesus tells this parable after He and the disciples have journeyed to Jerusalem to celebrate the Passover; immediately before the Passion. While we consider our life an odyssey to the Eternal Wedding Banquet, it is first a pilgrimage to the Cross and one we travel with others.

It is safe to say, the Lord gives gifts to the one to benefit the all. He bestows specific gifts and talents intentionally; they are sufficient and significant regardless of proficiency. We rightly use them to teach others about Jesus’ Passion, to help us overcome the personal crosses we bear, and to benefit and build His Kingdom on earth.

In this day and age, we know about the living situations of others around the world, the disparity between opportunities afforded to some but not most, and the Church’s social teachings. Therefore, for the sake of others, discovering our gifts, developing them to the fullest extent possible, and using them as often as opportunity presents itself is an urgent imperative. While we must notice and thank God always for these opportunities and the gifts themselves, should we not use them to inspire, create and encourage similar opportunities for others as they pilgrimage with us to Cross and Kingdom?

Journal Questions:

How might I use my gifts and talents differently if I considered my life a pilgrimage to the Passion?
What opportunities have I been given to discover and develop my gifts and talents?
Keeping in mind we pilgrimage together to Cross and Kingdom, how do I employ them to inspire, create and encourage similar opportunities for others?

References: Refer to blog post entitled Resources

32nd Sunday 2017

Psalm 63
Matthew 25:1-13

In Psalm 63, David is describing a physical, all-emcompassing, desire for God, which effects his state of mind just as concretely and significantly as the desperate situation he is in. Verse 3 reads, “God’s steadfast love is better than life.” Some suggest it hints at life beyond the grave (3,4), but this was not a concept in Ancient Israel. The phrase ‘better than life’ suggests to me there are elements within our lives which are separate from, exist independently of and are superior to human life itself.

In this gospel moment, Jesus is explaining the need to prepare for The Wedding Banquet in the Kingdom. Of the ten maidens waiting and watching for the bridegroom, half run out of oil for their lamps, but they do not give up, slink home and crawl into bed. They travel to town, despite the late hour, in hopes of buying oil. The wailing and gnashing of teeth seems a harsh punishment for poor organizational skills and does not present a patient and merciful, compassionate and forgiving Lord.

Jesus invites us to wait and watch for Him, to ultimately join the wedding feast. While exclusion from such a day may lead us to question the Lord’s forgiving nature, He wired into our spiritual DNA the desire to be with Him. To allow us to do so is the ultimate act of mercy.

We cannot accept such an invitation, however, without sharing David’s insight…the Lord’s love is better than, separate from and exists independently of human life. God’s love is an objective reality of its own. Because the concept of God’s love and the Kingdom are communicated with common metaphors and language, it is easy to lose sight of the epic and magnificent mystery of ‘life’ within the Kingdom. We also face the danger of forgetting the profoundly generous nature of the invitation.

Journal Questions:

What events or situations have I been excluded from in the past? How did I respond?
What might have I suggested to the Lord as a proportional punishment for the five maidens? When has the Lord dealt with me a bit harshly? What does He say about it now?
How does the idea of God’s love as an objective reality of its own resonate with me? How else have I heard this perception expressed?

References: Refer to blog post entitled Resources

31st Sunday, 2017

Psalm 131
Matthew 23:1-12

Verse 2 of Psalm 131 reads, “I have calmed and contented myself” (5). This translation reminds us internal peace is not the responsibility of others, not based on external circumstance, and not spontaneous or unconscience. It is something we intentionally and diligently seek. David, our psalm-singer renounces self-sufficiency, self-determination, and self-mastery; his peace exists not because he has willed it, but because he has surrendered to the Lord. David expresses an attitude of patience, forbearance and gentleness towards himself : a display a self-compassion sans self-pity.

David continues, “Nor have I striven for great things nor for things too wondrous for me” (5). Because so much information is available to us, independence and the do-it-yourself mentality are hallmarks of a competent and respectable human being. Knowing and accepting limitations flies in the face of society and media. The Adam and Eve Test Case proved the general rule; humans do not like to be denied any possession or knowledge by a higher being.

In the gospel, Jesus also extols the virtue and reward of humility. Unlike some of Jesus’ teachings, donning humility is not counter-cultural. While we commit the sin of pride more often than we care to admit, humility is generally considered good manners. The words humility and human and rooted in the Latin word humus, meaning earth; we are made of the same dirt, dust and clay.

We begin by imitating David’s example and intentionally renouncing our own power and surrendering to the Lord. We follow this by donning a cloak of humility. Humility is not so much a lack of pride and haughty arrogance, but understanding priorities and relevance, i.e., the big picture. Honors and titles, respect and regard, do not animate our lives, are not the spark, the breath which brings life to life. In other words, we strive to remain consciously aware and awake to the fact that only because God is God can a human be a human.

Jesus concludes this passage by saying, “The humble will be exalted.” While we tend to define the word exalt as meaning to praise, worship or glorify, it also means to stimulate, inspire, uplift, energize.

At first blush a discussion on humility seems to be both a suggestion to use pleasant manners when interacting with others, and an exhortation to remember God is God, humans are humans. However and more-so, Jesus is inviting us to see the purpose of our life as He does. His intention in animating our life breath, giving us life on earth, is to inspire, uplift and energize a being who can be in union with Him for all of Eternity. The Lord is in it for the long haul and the greatest gift we can give Him return is to remember this with David’s joy and peace.

Journal Questions:

How do I see humility exemplified by others? Do I observe a difference between human-orientated humility and God-orientated humility?
When have I forgotten God is God, and I human? Where else do I see this mistake in play?
How does the alternative definition of the word exalt resonate with me? What nuances and layers are added to my understanding of this passage?

References: Refer to blog post entitled Resources