Tag: prayer

Sirach 3:17-18, 20, 28-29
Hebrews 12:18-19, 22-24
Luke 14:1, 7-14

 

There’s great wisdom in advice advocating humility; we all know and generally dislike people who are arrogant, haughty and full of themselves. We may appear to be humble to others, however, if we need to make a conscious decision to be humble we are not so in our heart. Sometimes, in an effort to either appear humble or coach ourselves into it, we beat ourselves up with the mistakes we’ve made, and faults we possess.

A piece of humility seems to be knowing one’s place, which requires knowledge and acceptance of what or who is ‘above and below.’ This isn’t to suggest that rank ordering is appropriate. If we see the big picture and understand the context of our own strengths and weaknesses, we can find peace within an honest humility.

Verse 24 of the first reading warns us about intellectual pride by exhorting us to not seek what is too sublime. To know what “what is ours to know,” implies a corollary of “knowing what we cannot know.” If we comprehend the status and reality of our place, we will access the knowledge of those who do understand what we do not, and contribute to society the knowledge and skills we do possess.

The writer of Hebrews is also conveying information to us regarding our place. He begins by telling us where it is not; we do not belong to the Old Covenant, but the New. The approach to Sinai, an Old Covenant journey, suggests an experience so intense as to be emotionally disintegrating, while the approach to Heaven has potential to be even more awesome, yet warm and welcoming (1). We can remain humble because we know our place in the Kingdom.

The first reading mentions that almsgiving atones for sin, sin of pride as well as others. All three readings draw a connection between humility and generosity, but the gospel invites us to further examine the motives behind our generosity. We are not earning our place in Heaven by being generous on Earth, we are generous here on Earth, because the Kingdom includes now and here.

 

Resources:
1- The Interpreters One Volume Commentary on the Bible. Abingdon Press, Nashville, TN. 1971.

 

Journal Questions:

1. Recount a) a time in which you were truly humbled and b) a time when you realized in hindsight that you were not humble.
2. Explore an insight, role or perception that you hold and its “place” both in your life and in the communal or societal setting.
3. In what ways are you generous? What are the motives behind your generosity?

 

© 2016 Marilyn MacArthur, all rights reserved

Isaiah 66:18-21
Hebrews 12:5-7, 11-13
Luke 13:22-3

This concluding chapter of Trito-Isaiah, from which this passage is taken, begins with images of motherly love; the Lord will not abandon His people and punish the enemies of His people. The next verses focus on the positive, the return of the exiles. Following that, the author reverts back to the negative with ideas predating and proceeding the notion of hell (1).This back and forth “adds a reminder that salvation cannot be achieved without judgment (1).”

The Collegeville Bible Commentary indicates that those coming to worship in Jerusalem are the Diaspora Jews in exile returning to their homeland. However, The New Jerome Bible Biblical Commentary states, “The book ends with most radical announcement. Gentiles take their place in the priesthood (2).” However, The New Interpreter’s Bible One Volume Commentary suggests that only returning members of the community will act as priests and Levites. Regardless of the intention of the author of Trito-Isaiah, “An enlarged priesthood (is necessary) to meet the needs of the larger worshiping people; for with the new creation the round of worship from sacred time to sacred time will draw in all mankind.”

The gospel also speaks of membership in the Kingdom, which is clearly the desirable ‘place’ to be. “God’s realm belongs then instead to outsiders, people from every corner of the earth, and those who are at the bottom. So dramatic inside-out, upside-down reversal that marks God’s realm is a matter of divine grace (3).” We might do well also to recognize a distinction between in and out. There is ‘The Kingdom’ and a ‘Not Kingdom.’ If you are a believer, inside is the place to be; if you are not, you may perceive outside as not outside, but all there is.

In Isaiah, those who remain outside the kingdom a) undergo a dramatically horrible fate, and b) have done evil deeds. In the gospel, those who don’t seek to come inside, a) also are subjected to a terrible afterlife, and b) have simply not committed to the narrow way. They have not accepted or practice Jesus’ way. He says in John “I am the door,” and we know it is difficult to enter via the narrow door/gate. Barclay says of Jesus “he declared that entry to the kingdom can never be automatic what is the result and the reward of a struggle.” We too are reminded that the Kingdom will be full of surprises.

 

Resources:

1-The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnosota, 1992.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

 

Refection Questions:

1. What does the following phrase mean to you; “(F)or with the new creation the round of worship from sacred time to sacred time will draw in all mankind.”
2. Recall a time when you were an ‘insider,’ and a situation in which you were an ‘outsider.’ What does this reflection teach you about membership to the Kingdom of God?

 

© 2016 Marilyn MacArthur, all rights reserved

Jeremiah 38:4-6, 8-10
Hebrews 12:1-4
Luke 12:49-53

This passage from Jeremiah is taken from the chapter detailing the fall of Jerusalem in 589 BCE. Zedikiah, the king, has lost power even within his own court and allows the princes to kill Jeremiah. Throughout his reign, the king continually seeks but does not heed Jeremiah’s advice. In biblical narrative, three is an important number and often occurs at the climax of events or as a reversal to previous events. In this case, Jeremiah has warned Zedikiah more than three times, however, it is the lack of reversal which is telling.

Zedikiah is not seeking the word of the Lord, but affirmation that his power will remain intact. He never follows the advice he seeks, but continues to ask for it in hopes that it will change. In other words, he refuses to change and looks to the messenger of the Lord to indicate that the Lord has changed in His intentions. Like Zedikiah, we seek answers from the Lord or those we feel represent His thinking, and yet, don’t believe or act on the responses unless they agree with what we want to believe.

The passage in Jeremiah involves division and conflict due to a battle over power. There is conflict between the king and his court, Israel and Babylon, and those in the Jerusalem who switch sides and side with Babylon. Groups of people are often divided when determining who’s the greater power and/or who will use their power to benefit said people. Jesus tells us more about making this decision. He knows of the people’s expectation and hope that the Messiah will have the power to enable the Israelites to rule the region. He makes it clear, however, the power He yields is theological and spiritual.

“The idea of casting fire upon the earth could suggest either punishment or purification… (His) death releases the Spirit, which both judges and purifies the Earth,” (1). In the passive, the Greek verb ‘baptism’ means to be submerged; “above all it is used of the person who is submerged in some grim and terrible experience. That is the way in which Jesus uses it here,” (2). Earth-bound fire is indeed scary and horrifying, but only the power of the Holy Spirit can save us from judgment and punishment, grim and terrible experiences. It also purifies us.

 

Resources:

1- Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, Tennessee, 1971.
2- The Gospel of Luke, William Barclay. The New Daily Study Bible, John Knox Press, Louisville, Kentucky 2001.
3- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

 

Journal Questions:

1. When have I asked the Lord a question repeatedly because I didn’t like the answer and hoped He would change His mind? Did I change the Lord’s mind, or did He change mine? What was the conclusion of the discernment?
2. How do I perceive political power? What are my attitudes towards the power of the Trinity? How does the power differ; how is it the same?

 

© 2016 Marilyn MacArthur, all rights reserved

Wisdom 18:6-9
Hebrews 11:1-2, 8-12
Luke 12:32-48

The Wisdom passage marks the beginning of the third example of the Providence of God in the Exodus and occurs in the third section of the book itself. “The purpose of this third part is to demonstrate by a series of contrasts how wisdom preserved the people of Israel in the Exodus. The theme is the deliverance of the righteous, specifically those who obey the law and the punishment of their ungodly oppressors (2).”

The Israelites knew of the Passover before its passing so to have courage. They offered sacrifice in secret to “put into effect… the divine institution.” In this case the “divine institution” is the Passover, an annual event sacred to the Israelites. In various biblical passages, the celebration seems as important as the Exodus itself. As Catholics we often read “divine institution” as Eucharist, but many mean marriage or holy orders, as well. While these references vary, they connect to our liturgical sacraments.

The Book of Wisdom is considered apocrypha by the Protestants, which means Catholics consider it part of the canon, while they do not. Martin Luther did not believe it was divinely inspired. However, if we believe we are in a position to judge what is or is not divinely inspired, we have made ourselves equal to if not superior to God Himself. It is dangerous to take on a role of evaluating and passing judgement to determine whether or not something is good, holy or truthful enough to be labelled as ‘from the Lord.’

The passage from Luke, also involves a set of three examples, which reveal details about the Eternal Life in Heaven. Each also refers to household matters, suggesting an intimate Kingdom. The New Interpreters Bible One Volume Commentary states, “Still speaking to the disciples Jesus shifts to new topic; knowing what time it is and ordering life accordingly (2).” This is, however, a paradox. These examples tell us to be vigilant because we don’t know what time it. While we’re aware now is the time the Kingdom is at hand, we never know what may happen in a moment. To perceive the immediacy of the Kingdom we must accept, because His ways are not our’s, we cannot perceive a moment’s potential or promise.

 

References:

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

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

 

Journal Questions:
Recall and reflect on a time in which your life changed unpredictably and radically in a moment.

1. What does that moment teach you about the Kingdom of the Lord?
2. What were your perceptions and attitudes then and now as you consider the moment?
3. What were the internal and external dramas surrounding it?

 

© 2016 Marilyn MacArthur, all rights reserved

Ecc 1:2, 2:21-23; Col 3:1-5, 9-11; Luke 12:13-21

At first the Book of Qoheleth (Ecclesiastes) seems to express a weary, pessimistic, disillusioned perspective on man’s limitations in comparison to the Almighty’s wisdom and will (1, 2, 3). In English, ‘vain’ and ‘vanity’ connote both fruitlessness, meaninglessness, and futility, as well as selfish pride. To be vain (proud, self-absorbed, concerned with outward appearances) is vain (fruitless). Just as ‘fruitlessness’ is the self-absorbed expectation that our actions and thoughts need to produce fruit.

The author states that he is Solomon, however, “The language of the book precludes this as well as the fact that the royal posture disappears after…Chapter 2 and the author speaks as one without power to correct oppression (1).” Attributing authorship to Solomon is a literary convention which attempts to establish the book as belonging to the wisdom tradition (2). The status as such would fight against its own authorship and creation being produced ‘in vain’ by a ‘nobody.’ The author of the book expresses the opinion, “All is vanity,” yet may be judged as not whole-heartedly accepting it.

Qoheleth means ‘to assemble.’ “This probably designates one who has some relationship with an assembly or congregation or one who assembles wisdom teaching (1).” Other resources identify him as a teacher in higher education (3). Hebrew ‘hebel’ translated as ‘vanity,’ “literally means breath or vapor and designates what is transient and lacking in substance” (1). Qoheleth warns against excessive labor and toil being in vain while the gospel warn us against possession as vanity. We often toil for the power and prestige that accompanies such wealth. We stock-pile and hoard possessions and money, time and talent, and reputation and status for either a rainy day or a drought to ensure our survival.

Many authors, Matthew in particular, aim to portray Jesus as the fulfillment of the prophetic writings in the Old Testament. Through the gospels, however, Jesus seems to answer the questions and quandaries posed in the Wisdom Books as well. His life, words, miracles answers Job as well as Qoheleth. The gospel passage follows many of the conventions of wisdom literature, in topic and structure. Qoheleth speaks about the cycles of nature, but Jesus extends these ideas by talking about the cycles of nature which man fosters through the harvesting and storing of grain.

Through His teachings and Passion, Jesus tells Qoheleth and ourselves, “You are to toil and use possessions to aid you in knowing and loving the Lord, the Father, Son and Holy Spirit and love your neighbor as yourself.” This does not simply prepare us for the “afterlife,” but accepts Heaven and the presence of the Lord as here and now. Nothing to this aim is in vain, and all toil and possessions should be used primarily for this purpose.

 

Resources
1- New Jerome Biblical Commentary, Prentice Hall, Englewood Cliffs, NJ, 1990.
2- The New Interpreter’s One Volume Commentary on the Bible, Abingdon Press, Nashville, 2010.
3- Collegeville Bible Commentary, Order of St. Benedict, Collegeville, Minnesota, 1992.

 

Journal Questions
How do the two meanings of the word ‘vain’ and ‘vanity’ play together for you?

What do you toil for? Do you feel any of your efforts are in vain? Is there anything in your life you want to change in this regard?

What do you possess and what are your attitudes about your possessions? Do you feel they are apt in light of these passages?

 

© 2016 Marilyn MacArthur, all rights reserved