prayer – Page 5 – Writing to Pray

32nd Sunday 2016

2 Mc 7:1-2, 9-14
2 Thes 2:16-3:5
Luke 20:27-38

To the ancient Israelites any laws specified in the Torah were sacred to the Covenant and specified by the Lord. To us, men and women in government make the law; it changes frequently through a process of negotiating, deliberating, and arguing. Law-making is a human process. These brothers and their mother are killed because they refuse to transgress the covenantal law involving the eating of pork. Macabees 2 is focused on the Temple; Hellenist rituals were being practiced in the temple and thus profaned the temple.

There are many parallels between the contexts surrounding both the first reading and the gospel. The gospel passage occurs while Jesus is in the Temple and has just kicked out the money changers and Macabees is written in response to the profanity of the Temple through Hellenistic practices. When the seven brothers die, each addresses the king, and these statements build on each other. By the end, they have confessed belief in the resurrection of the body, their bodies fully restored (2). The Sadducces have asked Jesus to comment on this very same issue. The brothers are preparing to die for the sake of the Covenant and the Law. As these chapters detail the events leading up to His capture, Jesus is also preparing to be tortured and killed for a new Covenant.

To step back to the second reading for a minute, Paul writes to the Thessalonians, Father and Son have “given us everlasting encouragement and good hope.” The expression for “good hope” was used by the mystery religions, but in the new, Christian context, refocuses “good hope” on the Lord’s parousia (second coming) (2).”

“Jesus’ answer attacks the basic premise of the Sadducees: The life of the age to come is a continuation of this life and therefore needs human propagation lest it die out (2).” Jesus alludes to the resurrection of our bodies by saying, “Those who are deemed worthy to attain the coming age and to the resurrection of the dead…they can no longer die… they are God’s children because they are the ones who will rise. From a Christian perspective, we cannot talk about bodily resurrection without considering the Second Coming.

To some, even faith-filled people, contemplating “the coming age” is irrelevant to living a good life here and now. Many ask, “Must we talk about either the resurrection of the body or the Second Coming at all?” However, we can imagine that we are one of the seven brothers and we are being asked to violate our Covenantal Law and profane our Temples. How would we describe the New Covenant; the Law as given to us by Jesus? Paul says the Church is one body, and the Temple of God. What words or works of others do we consider profanity against the Lord’s Temple, the Church

Journal Questions:

If a non-believer were to ask you, how would you explain the law of the New Covenant?
What have you sacrificed in the past to defend this law? What do you think this day and age may ask of you in regards defending the Christian law? How do you feel about the potential sacrifice?

31st Sunday 2016

Wisdom 11:22-12:2
2 Thes 1:11-2:2
Luke 19:1-10

The reading from Wisdom suggests for us what God’s attitude is towards humanity. He creates it and loves what He creates. “Gods creatures are good. Only their choice of sin keeps them from God, who does not punish immediately. The purpose of the Lord’s mercy is repentance, not vengeance (1).” God shows love and mercy to all people; despite our falls and failings, the Lord does not despair. In fact, it implies God views our sin not as a problem, but as an open door to express His love and mercy.

The Lord’s joy and enthusiasm suggests the attitude we are encouraged to have towards humanity. Religion does not require an emotional monotone but downright exuberance balanced with patient hope.

Paul’s letter to the Thessalonians is also concerned with human goodness. “It is up to God to count someone as worthy, just as it is God who fulfills by his power every good resolve and work of faith (2).” The second reading, shares the belief that good comes from grace, from God and for His purpose. It is given or stated in the context of a thanksgiving prayer. The consequence of God’s attitude towards humanity is His willingness to turn our good intentions and efforts into efficacious good.

While Zacchaeus is desperately finding a way to get close to Jesus, Jesus is seeking him out as well. “Get down quickly.” This suggests mutual excitement, anticipation and zeal on the part of both men. “There is the usual murmuring. But the breach of decorum is even worse this time because Jesus does not wait to be invited to the tax collectors house. He invites himself (3).” Jesus’ attitude towards Zacchaeus is full of enthusiastic hope that goodness can prevail.

Jesus is not only willing to bestow this grace but He searches for opportunities to do so. He’s looking for the lost, seeking, hunting for the lost. According to Barclay, “In the New Testament, the word lost does not mean damned or doomed. A thing is lost when it has got out of its own place into the wrong place and when we find such a thing we return it to the place to should occupy.” The Hound of Heaven believes so much in human goodness that He ‘hunts’ for us, proactively, to give us the opportunity to turn to Him. When we do so, we are capable of fulfilling our role as a doer of good.

Journal Questions:

Discuss the following question: Do you think humanity is basically good? Recall moments and incidents which inform your belief.
Recall a time when you have been physically lost, another when you were emotionally or cognitively lost, and a third when you were spiritually lost. Explore the similarities between the incidents.

References:

1-The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.

2- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

3- The Gospel of Luke, Hahn, Scott and Curtis Mitch. Ignatius Catholic Bible Study, Ignatius Press, San Francisco, 2001.

30th Sunday 2016

Sirach 35:12-14, 16-18
2 Timothy 4:6-8, 16-18
Luke 18:9-14

Luke plays on the theme of who is righteous, unrighteous and self-righteous; but all of these readings dive into justice.

The first reading from Sirach reminds us that God doesn’t play favorites; He is compassionate and merciful, responses to the prayers of the lonely and metes out justice in time. At the time of Sirach’s writing, the Jewish people are under foreign domination, so he is concerned with justice. He suggests we petition the Lord for justice, expounds on His characteristics, and suggests the appropriate attitude of the prayer. God will respond, and the prayer shall be humble. Later the New Testament will refer to Jesus as the Judge of End Time.

In the portion of Paul’s letter in front of us, he has just endured a Roman trial, as had Jesus. Both were abandoned because of the risk of death posed to followers. Paul shares with us his vision of death. Barclay suggests that death, as Paul explains it here is the laying down of a burden, the breaking shackles to be free, the striking of camp to take up residence in heavenly places and setting sail on a voyage to God (1). It is striking imagery, but Paul’s life has not earned him such a merciful end; he always points out in his letters his faith justifies him. Because of the Lord’s Passion such a death justifies life.

The Pharisee does not need God’s gift of justification for he justifies himself (2). “The Pharisee did not really go to pray, he went to inform God of how good he was (3).” He expresses gratitude, which is good, but only for who he is not. Jesus says of the Pharisee and tax collector, “I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.” This is an echo of the first reading- humility in prayer is essential. His faith in the Lord’s mercy has saved him.

The gospel ties it together for us. Sirach explains humble prayer brings justice; Paul teaches that faith justifies. Jesus preaches, we will be justified by the Lord when we pray with humility. But He makes it clear as the appropriate content of the sort of prayer and faith that justifies us; prayer and petitions for mercy. In this Year of Mercy, which is coming to a close, we have intentionally become students of mercy, in this new liturgical year we can put it into action.

Journal Questions:

What are your petitions to God in prayer? Do you pray for justice or mercy?
Do you recite the Jesus prayer? (Lord, have mercy on me, a sinner.) If so, how does it effect you? If not, consider using it consistently for a week or more, and then reflect on the experience.
Do you consider yourself an instrument of justice and/or mercy for others? What might you do to augment this effort?

References:
1- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- Gospel of Luke, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 2001.

29th Sunday 2016

Exodus 17:8-13
2 Timothy 3:14-4:2
Luke 18:1-8

All of these readings relate to the importance of perseverance. In the first reading, Moses and the Amaleks are at battle. The Amaleks are bitter enemies to the Israelites because they attempted to keep the people from their God-given heritage (2). It is possible that this story is told out of its historical context, however, it is placed among the desert tests to highlight Moses as a hero (1). Moses is steadfast, holding the staff aloft for a long time, but needs help to persist: just as the Israelites needed the help of prophets throughout the ages to persist.

The portion of the Letter to Timothy before us extols the importance of knowing and following scripture. Paul exhorts Timothy to remain steadfast to the teachings and writings of his faith tradition; proclaiming scriptures will help convince, reprimand, encourage others. Paul also links teaching with patience.

Jesus’ parable about the nagging widow also relates to the role of perseverance in prayer and following our faith traditions. “Verse 8 makes clear that continual prayer is not meant. Fidelity to the God of Jesus must be the engine of prayer (2).” At first blush, Jesus seems to encourage His followers to persist in asking the Lord for what they want. With a closer look, however, the widow is not asking that her needs be met, but for justice be done; this is a nuance, because her needs will be met if justice is done. Contextualizing the meeting of others’ needs in reference to justice implies a) people have the responsibility to each other to help and meet the needs of others, b) individuals with the means to help others will be held accountable, and c) those in need, as well as God, should hold those of means responsible for good stewardship.

Jesus’ continues to speak after the parable. It is suggested that verse 7B could be a reference to the second coming of Jesus (3), and that He questions His disciples at a few levels. “Will you remain steadfast and faithful as we arrive in Jerusalem and to the end of my ministry on earth? Will you persist in meting out justice as you wait for my Second Coming?” In addition, He asks us, “Will you remain faithful to new teaching, new scripture which is based on my preaching, life, Passion? Will you persist in prayer and righteous living as you wait for my Second Coming?”

Journal Questions:

Recount a situation in which you had to preserve in faith despite other’s opposition.
Explore your relationship to scripture. Do you have a different attitude towards the Old and New Testaments? Do you think it’s relevant to your daily life? Would you like to make any changes?
How does your understanding of the Second Coming effect your daily life and the decisions you make?

References:
1-The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, Tennessee, 1971.

28th Sunday 2016

2 Kings 5:14-17
2 Timothy 2:8-13
Luke 17:11-19

While the first reading is only a small portion of the entire story, the passage in 2 Kings tells us of Naaman and involves many people, including a prophet, 2 kings, a wife and a servant girl. Naaman isn’t a poor beggar or cast off by society, as was often the case for lepers. Before the piece of scripture we have here, Naaman is told by Elisha to wash in the river, but refuses. He’s washed in other rivers with the same promise and hope.

Naaman is an Armenian, a gentile, and yet is still cured by the God of Israel. This story reinforces the understanding that the Lord of Israel is the only God and cares for gentiles as well the Jewish people (2). “The story revolves around people moving from ignorance and misconceptions to full knowledge.” It was common to bring gifts to a prophet, however, Elisha refuses to accept them. This is to drive home his point that the miracle was the Lord’s doing and not His. (3)

Marginalized, the community of lepers includes Jews and Samaritans, two nationalities which were typically enemies. According to Leviticus lepers were to avoid contact with others, but, they relied on others’ charity for survival. It is suggested that they needed to be further than 50 yards, and in some cases, a wall separated them from mainstream community. However, because they call Jesus by name and used the title of “Master,” a title often used by the disciples, they most probably had interactions with him before (2).

After Naaman is cured, Gehazi, Elisha’s servant, lies to Naaman and Elisha in an attempt to gain finical and material rewards. He believes the Lord’s prophets should gain from His power. He is repaid for his infidelity with Naaman’s leprosy (1). While the ten lepers have been restored to their communities, Gehiza becomes an outcast of his own.

According to Barclay, when Paul writes, “Remember Jesus Christ risen from the dead” he is not referring to one definitive moment in time but a continued state of being which lasts forever. More accurately, Paul is saying, “Remember your risen and ever present Lord (4).”

Like Timothy our work includes serving the community, and Jesus reminds us that such work includes brings others into and back into the community. Jesus and Elisha, Naaman and the cured leper remind us that our Lord is sovereign, and is the Lord of all people, regardless of their belief. They remind us we are intended to be members of communities. Jesus’ saving grace allows us to be restored to our communities and society when we are or feel alienated from others. Finally, they exhort us also to welcome with friendship and practical support the disenfranchised and marginalized into our communities.

Journal Questions:

Discuss a situation in which you were told to do something which may have benefitted you, but that you resisted doing. Why? What changed your position? What was the consequence?
Recall and reflect on a situation where you witnessed the Lord taking care of people or a person who didn’t necessarily believe in Him. Did their attitude change? How did observing this situation deepen your relationship with God?

References:
1- The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.
2- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.
3- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
4- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.