Today we take a portion of Paul’s letter to the people of Colossae and we apply it to our own lives as we once again learn to . . .
Be thankful.
Let the word of Christ dwell in you richly and . . . be thankful.
Teach and admonish one another in wisdom and . . . be thankful.
Sing psalms, hymns, and spiritual songs and . . . be thankful.
Live with gratitude in your hearts and . . . be thankful.
In word and deed and in everything you do . . . be thankful.
In the name of the Lord, Christ Jesus . . . be thankful.
Amen.
When we explore other translations of these verses, we discover that a new sense of gratitude settles into our bones and sinews . . . so that we might live out God’s call to thanksgiving each day.
For more posts on gratitude, enter the word into the blog search bar.
We visit this story about once a year as we journey together at Noontime, and here it is again. We have reflected on the narrative and how Psalm 51 – the beautiful song of contrition and yearning – rises from this account of lust, adultery and murder. We have also spent time thinking about how David succumbs to very human emotions only to later rise to his divine best self by finally facing the truth about his own actions. We have spent a bit of time with Bathsheba, wondering what more we might learn from her if only we had more details of her life. Today we meditate a bit on the role that Nathan plays in this drama: the truth-revealer who is wise with words and strong with God, the prophet who becomes the instrument of David’s conversion.
This is a fitting path to continue as today we celebrate the conversion of St. Paul, the devout Pharisee who was known for his persecution of the followers of The Way who becomes one of the most fearless defenders of the Christ story. A wonderful book to read about Paul’s conversion, particularly as it parallels the life of Christ, is Jesus and Paul: Parallel Lives by Jerome Murphy-O’Conner. The writer delineates for us the thesis that both Paul and Christ experience not one but two major conversions: a conversion of heart and a conversion of vocation. Using scripture and other ancient texts, Murphy-O’Conner supports this idea to lead us through his thinking that understanding our conversion is one thing. Acting on it is another.
Tomorrow, from Saul to Paul.
For a reflection on Paul’s conversion with an audio link, visit: https://www.franciscanmedia.org/conversion-of-saint-paul/
We experience all sorts of slavery in our lives: slavery to work, slavery to ideas, and slavery to people. Paul characterizes himself many times as a slave of Christ, obeying to the utmost, owning nothing, being strength itself in his earthly weakness and poverty.
Gossip repeated commits us to a kind of slavery. The speaker can never move out of an entrenched opinion; the victim remains stuck in an unpleasant characterization. The irony of slavery is that it reduces the owner more than the slave; and perhaps that is why we see the recommendation in today’s reflection that the slave be set free . . . For remember, you were once slaves in the land of Egypt, and the Lord your God ransomed you.
At the time the book of Deuteronomy was written, and also in Jesus’ day, slavery was an accepted fact of life. Only the Essenes of Qumran rejected it in principle (Achetemeier 1031) as we can read in the works of Josephus, a Jewish historian. The famous stoic philosopher Epictetus was a slave, as was the family of St Paul. Slaves in Old Testament days were mainly for domestic service, and they “played a minor economic role in the ancient Near East” (Achetemeier 1029). Crown and temple slaves were usually captured during war; private slaves were defaulting debtors and their families, or indigents who resorted to self-sale. In New Testaments days under Roman rule, slaves comprised as much as thirty five percent of the population. Poor masters were to be punished; slaves were to participate in the Sabbath rest. Many of the rules regarding slaves were established in an effort to maintain the dignity and humanity of these human beings; but no matter its form or purpose, slavery is something to be abolished. It meant “social death” in ancient times (Achetemeier 1030) and remains so today – cutting the slave off from family, friends, homeland and resources.
To what are we slaves today? Who do we enslave by our words and actions? How might we free ourselves and others from chains real or unreal?
The only freedom that is eternal and redeeming is that which comes when we give ourselves over to God’s love. Placing ourselves in the compassionate hands of Christ is the single most effective method of ensuring that we are slaves to no one and to nothing; for when we place God before all else in our lives we put ourselves in a place which no shackle can chain.
God always rescues; he always keeps his promises. As the prophet Zechariah tells us (8:7-8): Thus says the Lord of hosts; Lo, I will rescue my people from the land of the rising sun, and from the land of the setting sun. I will bring them back to dwell within Jerusalem. They shall be my people, and I will be their God, with faithfulness and justice.
No matter where we are or what our condition, we are well-loved by our creator. When we turn to him and agree to serve him only, we live in a state of freedom which can never be enslaved. Would it not be wonderful if we might set ourselves and others free from the chains in which we have entrapped them?
From this morning’s MAGNIFICAT intercessions:
For those who feel hopelessly trapped by the habits of sin: grant them forgiveness and peace.
For those who fear your anger: show them also your love.
For those who delay examining their decisions and habits: let them see how quickly life passes.
God in heaven, deliver us, rescue us, set us free from all that keeps us from you. Amen.
Achetemeier, Paul J. HARPERCOLLINS BIBLE DICTIONARY. 2nd edition. San Francisco: Harper San Francisco, 1996. 1031. Print.
Cameron, Peter John. “Prayer for the Morning.” MAGNIFICAT. 1.23 (2009). Print.
For more on the Essenes of Qumran, click on the image above or visit: http://www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/essenes.html
We investigate the spiritual, civil and social characteristics of Galilee in Jesus’ time to understand the environment in which he worked, and prayed, and played and we find our question on a PBS Frontline episode. “What kind of place was Galilee at the time of Jesus? Was it a quiet, rustic, peaceful little tranquil place? It looks that way, sure. But the region was known for being a hotbed of political activity and some of it violent . . . But in [an] historical context that region was always a contested region”. We can read more if we want to go further but I realize, as I spend time all week uncovering my own emotions over the past few days, and I wonder . . . what might we do with this story?
When we look for information about Capernaum, we remember that the people of the town rejected Jesus and his miracles, so we go back to today’s Noontime verses.
When Jesus heard that John had been arrested, he withdrew to Galilee.
When we find ourselves in a hotbed of political activity, we do not run away. We hold firm quietly to meet threats with grace and love.
Jesus left Nazareth and went to live in Capernaum . . .
When our friends and colleagues suffer persecution, and we know the hatchet is coming our way, we rely on the authority Jesus gives us. We remember that Jesus calls us to outrageous hope.
Jesus went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.
When we realize that we are in the middle of contested regions where lies replace certainties, we hold tightly to the truth, we listen to our persecutors and pray for them, and we ask that Jesus turn all hearts of stone to hearts of mercy and compassion.
Jesus left Nazareth and went to live in Capernaum . . .
If we want to follow the Christ, we too must journey to Galilee and Capernaum and although we may flinch, we fire up our souls with the love of Christ . . . and we go.
To explore Galilee and Capernaum, click on the links and images for more information.
In this Noontime we find ourselves in the chapters of the Book of Sirach in which the writer spends time praising the Hebrew ancestors for their openness to God’s message and for their fidelity in following God. In this particular chapter, we relive the Hebrew transition from nomadic tribe to settled people. Joshua and Caleb, two leaders who have always been loyal to Yahweh and who have followed Moses from the beginning of their journey out of Egypt, now lead the people into the place of promise – the territory God secured for his people. The Judges are the leaders who continued to shepherd the Twelve Tribes until the time of the Davidic Kingdom. Samuel is the last of these and we may read more about this federation at the following site if we are looking for more information. http://www.jcpa.org/dje/articles/judges.htm
Notes will tell us that Joshua’s name means: The Lord is savior and this is apt since it is through Joshua’s wisdom and leadership that the Hebrew people are able to conquer enemies and receive their inheritance. The Book of Joshua will give us the details of this story. Caleb, whose name means wholehearted faith and devotion, is also appropriately named. Here is a site with a synopsis of the interesting story these men share. If you like espionage and are intrigued by the seamy parts of life, read about how these two friends who were able to secure a legacy for a people through some very unusual means. http://www.bible-knowledge.com/Joshua-and-Caleb.html
Samuel’s story is well known and the books named for him will remind us of the story read out to us on Sundays during particular times of the liturgical year. We will remember that his mother Hannah prayed for children and was rewarded for her fidelity with the birth of this child and others. We will remember how as a boy he ran to Eli in the temple, thinking that the priest was calling him in the night when all the while it was the voice of God he was hearing. Eli tells him to respond to this voice by replying: Speak, Lord, your servant is listening.Samuel serves God as a prophet, and he becomes the final judge of Israel who ushers in the kingdom by first anointing Saul and later David – all at God’s bidding.
What do these stories mean to us and for us? They tell us about our spiritual roots. They remind us of how and why we are created. They are our link to a past which brings us to this present. They are an opportunity to re-investigate who we are and what we mean.
These stories also bring another opportunity. They are the chance to think about our own immediate ancestors – who they were and what they mean to our own lives. Our forbears may have had a great influence on our spiritual life – either because of their dedication and fidelity to God, or perhaps because of their lack of any spiritual direction. In either case, our predecessors are the flesh from whom we come, they have given to us the habits and gestures we have inherited. Theirs may well be the message that we continue. As we reflect on our roots, we will want to think about whom we praise. And why.
Let us take a few moments sometime during this hectic day to reflect on the stories we have heard about the people in our family tree. What message does the story of their lives leave for us? And what part of their story do we wish to pass on as part of the great Story of the World? What or who will our own lives praise?
As we conclude our look at God’s inverted kingdom, we consider a Favorite from June 10, 2009, and we reflect on how Jesus might deal with the social injustice we find in our societies.
Isaiah 10 is book-ended by words that we hear so often during the Advent season: The people who walked in darkness have seen a great light . . . But a shoot shall sprout from the stump of Jesse, and from this root a bud shall blossom.These words remind us that someone is coming great enough to take all of us in . . . and indeed, this one is already among us. Today’s Noontime reminds us of what pulls us away from God and it draws clear imagery with Assyria and Sennacherib as vehicles not only of pain and loss, but ultimate transformation if we but follow the Light, the Christ.The people who walked in darkness have seen a great light . . . But a shoot shall sprout from the stump of Jesse, and from this root a bud shall blossom.
Isaiah tells us clearly that when we trust the Lord we need not tremble before overwhelming odds. If we move out of the darkness to stand in the light and obey the voice within, we have nothing to fear. Do not fear the Assyrian, though he strikes you with a rod, and raises his staff against you.
Isaiah reminds us that though we are small, we are also mighty when we place our fear where it is best handled, in God’s capable hands. The tall of stature are felled, and the lofty ones brought low; the forest thickets are felled with the ax.
Isaiah repeats a theme often heard with the prophets: those who can remain faithful through the holocaust will be standing when all others have blown away like chaff in the wind. The remnant of Israel, the survivors of the house of Jacob, will no more lean upon him who struck them; but they will lean upon the Lord . . . a remnant will return . . . only a remnant will return.
Allowing injustice to happen without speaking or witnessing is the broad path taken by many; but it is not the marrow path taken by the remnant. As Jesus tells us in Matthew (7:3) and Luke (13:24), most of us will succumb to a system that allows injustice for many the sake of the comfort of a few. This remnant that remains in God will have to bend before the force of the storm, but all of this bending will be worthwhile. This is the message that Isaiah brings to us: The people who walked in darkness have seen a great light . . . But a shoot shall sprout from the stump of Jesse, and from this root a bud shall blossom.
In days of political and civil turmoil, Mary the Mother of God reminds us how to pray
My soul proclaims the greatness of the Lord, my spirit rejoices in God my savior.
In times of family strife and confusion, Mary the Mother of God gives us words we might repeat.
For God has looked with favor on his lowly servant.
In the hour when friends become enemies and colleagues become strangers, Mary the Mother of God shows us the mind of God.
The Almighty has done great things for me, and holy is God’s name.
Mary the Mother of God reminds us that God is more loving than we can imagine, more patient and compassionate than all of humanity gathered together.
The LORD has mercy on those who love God in every generation.
Mary the Mother of God tells us that we have nothing to fear.
The LORD has shown the strength of God’s arm.
Mary the Mother of God asks us to put aside our pride to take up love.
God has scattered the proud in their conceit.
Mary the Mother of God shows us that power and might are as nothing.
The LORD has cast down the mighty from their thrones, and has lifted up the lowly.
Mary the Mother of God tells us that God alone sustains for an eternity.
The LORD has filled the hungry with good things, and the rich God has sent away empty.
Mary the Mother of God reminds us that God is persistent, God is faithful, and God is hope.
The LORD has come to the rescue of God’s servant, for God has remembered the promise of mercy, the promise made to Abraham and his children forever.
Mary the Mother of God reminds us how to enter into and act in the world. Mary calls us to goodness, endurance, and love. In times, days, and hours when the world fails us, we might return to Mary’s MAGNIFICAT to amplify our love of God as we pray with her these words.
When we explore varying translations of these verses, we open ourselves to the healing power of Mary’s joy and thanksgiving.
In the Liturgy of the Hours, the Church’s great communal prayer, the MAGNIFICAT is part of Vespers, or Evensong. For more information on this prayer and how it parallel’s the prayer of Hannah, visit: http://www.desiringgod.org/messages/meditation-on-the-magnificat
For more on the Liturgy of the Hours and how each of us might join our voices with millions of others by pausing briefly a few times a day, visit The Liturgy of the Hours page on this blog.
For more on Raphael’s image of the Madonna and Child, click on the image above, or visit: http://www.everypainterpaintshimself.com/article/raphaels_madonna_della_sedia_1513-14
In January of 2017, women gathered in the U.S. capital to stand in solidarity for the right to come together in peaceful protest. See more at: Women gather in Washington, D.C. in solidarity for the protection of their rights, safety, health, and families, they recognize that vibrant and diverse communities are the strength of their country.
Today and tomorrow we remember this Favorite from October of 2007 as we explore how the story of David, Saul, Nabal and Abigail presage the coming of Christ’s inverted kingdom.
Reading closely, we see that Saul fears David because he sees how closely David follows God. This obedience threatens King Saul and even stirs envy. He knows that despite the favor God has shown him, he struggles to obey.
For his part, David refuses to kill Saul, even when he has been presented with opportunities to do so. David understands that God has anointed bothmen as present and future king. He also understands that God’s plan is the ultimate plan and, unlike Saul, David does not succumb to the sin of “pride of self.” David understands that his authority comes from God, not from his own cleverness, good works or talent.
This interplay infuriates Saul who attacks David and then ostracizes him. In the ensuing battles, David repeatedly spares Saul’s life – which angers Saul even further. We might see these same dynamics playing out in our own lives. If so, let us see where we stand and who we are. The loyal and vulnerable David or the troubled, envious Saul?
Joseph Schonmann: David and Abigail
In today’s story, we read about Abigail, an intelligent, reverent, patient woman, married to an alcoholic. She does not succumb to the twisted world of co-dependence and she understands that she is powerless in the face of certain “givens” of ancient times. She has little influence in the affairs of her husband; yet she lives her invisible life in a visible way. She must take sustenance from her confidence in God, act in a way that does not enrage an already angry master, and she must address injustice as best she can. Throughout this ordeal, we see that she continues to rely on God.
We also see the loyalty of Abigail’s servants. Knowing of the struggle between Saul and David, they realize that their entire household is naked against the band of David’s rebels. They are also keenly aware that their master is wealthy but a drunkard; and that his churlishness has placed them in a dangerous situation. They go to Abigail who takes action in a calm, quiet and respectful manner. She wins their safety, and then waits until the morning when her husband is sober to let him know what she has done – that she has saved them. The hand of God acts to seal their safety as we see the results of Nabal’s courage.
As we reflect on these ancient tales and see the lessons of inversion – where the strong are weak and the weak are strong – and we anticipate their unfolding in the New Testament story of Jesus of Nazareth.
John brings us his Patmos vision in the first chapter of Revelation.
I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. (verse 1:9)
John tells us why he writes his apocalyptic prophecy.
I heard behind me a loud voicelikethe soundof a trumpet,saying,“Write in abook what you see, and senditto theseven churches”. (verses 1:10-11)
John describes the Living God’s response to his fear.
When I saw Him, Ifell at His feet like a dead man. And Heplaced His right hand on me, saying,“Do not be afraid;I am the first and the last, and theliving One; and Iwas dead, and behold, I am alive forevermore, and I havethe keys of death and of Hades”. (verse 1:17-18)
The Cave of St. John on the Island of Patmos
Today, as we reflect on John’s words, we might ask ourselves, “In this new year, how do we open ourselves to the promise of peace God offers to us with the gift of his entry into the world as a small, vulnerable child?”
Although Christmastide has closed, we continue to reflect on the meaning of the prophetic description of the Living God as the Alpha and Omega, the first and the last.
When we explore other translations of these verses, we begin to understand how our fears disconnect us from the one who is the beginning and end of all.
The Noontimes 