biblical reflection – Page 8

Doctrine of Love

I recently engaged in two independent conversations about social justice with vowed religious. One said, “It’s not hard; just love everybody,” and the other, “It’s all about love.” These statements imply everyone knows all they need to know about love: just do it. If we believe we have more to learn about the Lord, and God is love, why would we not need to learn more about love?

Our own experiences can tell us a great deal, however, we are shaped by our environment and culture. If we lived in another place, at another time, would our knowledge and experience be different? Where should we go to learn more about love?

Because these two conversations included the Catholic social teachings, we discussed people’s negative impressions of doctrine. Frequently referred to pejoratively as ‘dogma,’ doctrine is often generalized as a set of rules around what the Roman Catholic Church will and will not allow. Those who preach guilt and shame have misrepresented and twisted scripture and doctrine. Such bully points, however, do not appear to be the talking points of either the Lord or Church Doctors.

We say the Word of the Lord, scripture, is efficacious—it will fulfill the purpose the Lord intended. It is organic and relevant in every time and place. We believe it to be living, alive and a spark to ignite life. While Church doctrine is not considered efficacious in the same way, if given the opportunity, could it not inform, reform and transform our perceptions, words and actions? Might it add to our insights about love in any way?

A few months ago, I would have said, “Ideas about love from old, dead Church Fathers? Umm, no! It has no connection to the real world…violence and hatred run amuck, not to mention a few other issues. Nope!”

I’ve recently had the opportunity, however, to become familiar with the social teachings as explained in the Compendium of the Social Doctrine of the Church. The Papal documents and Church Fathers’ writings lay out concepts summarized in words and phrases such as solidarity, subsidiarity, common good and dignity of the human being. These ideas inspire action aimed at improving justice for all, ensuring human rights and meeting basic needs. But is doing more the same thing as loving more?

I was shocked and happily overwhelmed by the writing within the Compendium: half-thought intuitions I did not have enough words to think out completely, were expressed and accessible. Did I learn about love from Church doctrine? I learned I was asking the wrong question! Or perhaps, I simply started in the wrong place.

I was exposed to insights pertaining to the nature of the Lord. If I seek to learn more about love, I must learn more about the Lord’s love. Greater understanding of the Creator’s love for humanity, and for each and every being is the foundation for all other insights about love. It is the preamble, proposal, and prequel to human life and love.

The following quotations from the Compendium taught me much of what I’ve been writing about here:

A human being is called by grace to a covenant with the Creator, to offer Him a response of faith and love that no other creature can give in his/her stead (108).
The whole of a person’s life is a quest and a search for God. The human being is a personal being created by God to be in relationship with Him (109).
Each person is unrepeatable and inviolably unique (131): created in the image of God.
Christ, by His incarnation, has united himself in some fashion with every person (105).

Writing Exercise:
If we suspend our enjoyment of playing the ‘devil’s advocate’ for a minute and accept the above quotations as true, we can then simply ask ourselves, “What experiences of mine reveal and manifest these Truths to me?”

30th Sunday 2017

Psalm 18, Matthew 22:34-40

Impending doom is about to befall our psalm-singer, David: cords of death wrap around him, torrents of perdition dismay him, cords of Sheol encircle him, traps of death are sprung. The language he uses to describe the freedom the Lord initiates for him is centered on the word yasha. Various commentaries make the following statements about the word:

To be in distress is to be in a tight spot (4).
The words for salvation and distress here include notions of the spaciousness and narrowness (4).
The phrase “brought me forward into a broad place” is based on the root meaning make wide which is also the Hebrew word for save (5, 2).

Like David, after the Lord rescues and saves us from traps and tight spots, we are brought into a broad place. The word yasha, (which includes variant names such as Joshua, Yeshua, Jesus) involves the activities of saving and widening.

When Jesus is asked which law is the most important, He refers to Deuteronomy 6:5 which exhorts us to love the Lord with all our heart, all our soul and all our strength. The Catechism of the Catholic Church suggests loving the Lord is wired into our being; so while it may be unintentional or unconscious, loving God is instinctual and compelling. Jesus follows this commandment with a reference to loving our neighbor as ourself. Jesus’ words in this gospel moment may seem a bit fluffy and easy; we like to be loved and to be loving towards others.

Whether or not He’s contemplating this psalm in particular, Jesus knows the rich meaning of His name. He is aware He will rescue us from snares and distress, but He also recognizes this is only Part 1. The Lord understands this action of rescue on His part will involve bringing us into a ‘broad place.’ Not everyone wants to be brought out to a ‘broad place.’

This Part 2 is an essential element of the gospel exhortation to love; it is an invitation to allow the Lord to consistently and constantly widened our hearts and minds.

Journal Questions:

What traps and ensnares me; gender, my job, locale, family, finances? What limits me?
How does the nuance of Jesus’ name, suggesting not only saving, but broadening resonate with me?
Have I responded to this gospel invitation with all my heart, all my soul and all my strength? In other words, how have I RSVP-ed?

References: Refer to blog post entitled Resources

29th Sunday 2017

Psalm 96
Matthew 22: 15-21

Alter translates vs 5 of psalm 96, “For all gods of the peoples are ungods, but the Lord has made the heavens” (5). Rival gods have no reality beyond their images (7, 2). After noticing, recognizing and acknowledging the Lord, the psalm urges people to publicly praise, honor and glorify the One, True, Only Lord God. These are activities we typically label as missionary and evangelical (4).

The psalm reminds us that images and likenesses are not the ‘real thing,’ but idols and ‘ungods.’ The word ungod implies an undoing, as if they were once gods who have been un-godded, de-godded, demoted. This idea may resonate. We often put something or someone on a pedestal, but at some point they tend to topple. Deepening our relationship with the Lord is, in part, a process of uncovering and unmasking the ungods.

When Jesus is handed the coin, He asks, “Who’s image is this?” In reducing Caesar to an image, He is able to suggest Caesar is an ungod; as such he does not trade in the same currency as God. Give Caesar his coin back. But what is God’s currency? What do we give back to Him?

Answers to the question are as limitless as all the beings the Creator creates, however, the psalm offers a suggestion worth considering. We owe Him praise, glory and honor, and need to offer it publicly: a tall order. There are times, perhaps here and now, when mentioning His existence is itself an act of evangelization. When we do so, we are inviting people to realize society’s gods are ungods; we can model for others the process of discerning between the Sovereign Lord and the ungods which society has put on a pedestal.

Journal Questions:

As I reflect on my past, who or what would I now label as ungods? How did I discover they were not the real deal?
Do I publicly acknowledge the Lord? How does acknowledging and praising the Lord publicly deepen my relationship with God?

References: Refer to blog post entitled Resources

28th Sunday, 2017

Psalm 23: Matthew 22:1-14

In Hebrew, the word nefesh does not mean soul, but life breath, life; verse 3 in Psalm 23 therefore implies Lord revives us when we have ceased living (5). In other words, we are re-animated and re-energized through generous helpings of food and drink offered by a warm and loving Shepherd-King Host in a joyous and enjoyable banquet.

In the gospel, the invitation to the King’s son’s wedding banquet is issued twice, as was the custom. The double invite gave people time to prepare (8). What needs to be done so I’m ready in time? Preparing for the Kingdom does not mean neglecting worldly obligations, however, we benefit from having the big picture in mind. Unlike the invitees in the parable, however, we can go to the door as often as we like, and ask those present, “Am I dressed okay? Am I on the right track? What else should I do?”

The psalm suggests an intimate, one-on-one experience, with the Lord. His presence can offer us rest, respite and repose when we are exhausted by our world. On the flip side, the gospel shows us a Shepherd-King who is in our business of the day: farms to till, bills to pay, tasks to complete. Because being with Him is our intended end, He is present within these preparations.

The psalm-prayer reminds us to value, take advantage of and celebrate our refuge. The psalm and the parable assume we want to be with our Shepherd-King and that we are aware of this desire on our part: not everyone is. They both also reveal to us a simple spiritual truth…the King-Shepherd wants to be with us too. The yearning is mutual and reciprocal, which requires celebration and joy indeed.

Journal Questions:

When have I found rest and respite in the Lord?
What spiritual food and drink does the Lord lay before me?
What emotions spring up for me when I think about the mutual, reciprocal love and desire the Lord and I have for each other?

References: Refer to blog post entitled Resources

27th Sunday 2017

Psalm 80
Matthew 21: 33-43

Generally a vineyard is planted and nurtured intentionally. New branches in a vineyard are cut back drastically during their first three years, so that they can conserve life and energy. They thereby become stronger and more fruitful for a future time. Maturation takes time and patience; excessive attention and diligence on the part of the vinedresser. The Vinedresser is busy pruning and such, the Vine carries the life sap needed for the branches and fruit to grow. The branches have no ability to compel the sap to flow into them and can do nothing to bring about the fruit. They simply exist as a part of a larger process which they know nothing about (Gospel of John, Barclay, William. Westminster Press, Philadelphia, 1975).

To today’s stories and parables:

The passage from Isaiah focuses on the right the Vinedresser had in giving up on his vineyard; its fruit was no good. While this Vinedresser is very active in his passive act of ‘giving up’ the question remains unanswered, “After so much hard and competent work, why have the vines failed to produce quality fruit?”
The psalm revels in the past, focusing on the hard work the Vinedresser has done in transplanting and cultivating the vines. He ultimately asks the Lord Vinedresser, “Will you bear the insult of allowing others to destroy and ravish your vineyard?”
In the Gospel parable, the tenants are given all the supplies they need, and are allowed the freedom to work as they see fit. In fact, it is a successful crop, and all want their share. The question the tenants ask is, “How can we have it all?” Their greed, jealousy and bitter resentments lead to several murders.

How do we see each of these scenarios playing out in our own lives? When have we abandoned or neglected a dream, project or person due to disappointment and despair (Isaiah)? When have we allowed another to destroy what we have poured a lot of time and energy into (Psalm)? When have we handed something we have successfully created over to others to have them greedily claim it as their own (Matthew)?

Regardless of our answers, in all of these stories and parables, the vineyard itself is dependent on or at the mercy of others for its success. Although not referenced explicitly, we remember Jesus’ words at the Last Supper, “I am the vine, you are the branches.” Life within the vineyard is only possible because of the existence of the vine, of Christ. The branches cannot control the quality of the fruit that springs from them. They can only know the strength of the sap flowing into them from the vine. Do we?

Journal Questions:

The fourth paragraph lays out the questions to help us reflect on how each of the vineyard scenarios have played out in our lives.
How does it dependence and reliance on Christ manifest itself in my words and deeds, the world as I perceive it and decisions I discern?
Do I know the strength of the sap flowing into me from the Vine, Jesus?