In a daily reflection, Richard Rohr writes about Joanna Macy, noted spiritual activist, and the Great Turning movement. Macy posits that: “While the agricultural revolution took centuries, and the industrial revolution took generations, this ecological revolution has to happen within a matter of a few years”. (Macy and Brown)
As we consider ideas presented by Macy, we hear her plain speech, we read patience in her voice and actions, and we might decide to join in prayer to heal the world.
Joanna Macy and Molly Young Brown, Coming Back to Life: Practices to Reconnect Our Lives, Our World (New Society Publishers: 1998), 17-21.
“James now turns to three forms of arrogance which exemplify life according to the measure of the world. The first is the practice of slander against a neighbor . . . A second form of arrogance is demonstrated by those who make great business plans without considering the fragile nature of their own existence . . . Finally, with a prophetic rage like that of Amos, James attacks the insolence of the rich who withhold wages from their laborers. The security gained by such fraud is illusory; the rich fatten themselves for the day of judgment”. (RG 552)
God says: Gossip and slander are forms of violence just as deadly as bullets. They murder not only the other’s reputation but your own. With your words you pigeon-hole others and rob them of the hope of change. The creation of business without me is another form of violence. When you create wealth without including me you weave fairy castles of illusion. You pretend that you are responsible for all you have stored up and for all that makes you comfortable. When you rob others of their just wages you do more than demoralize them, you presume to set yourself up as supreme judge and arbiter. All of these – gossip, slander, living without me, taking from others what is rightfully theirs – are acts of violence against your fellows and against me. When you turn away from these subtle separations from The Way, you turn toward me. And I welcome you each day with wide and embracing arms.
Study the words of the prophet Amos. Enter his name into the blog search bar and reflect on how our modern lives might fall into the three kinds of arrogancethat James describes for us.
Tomorrow, a prayer for arrogance . . .
Senior, Donald, ed. THE CATHOLIC STUDY BIBLE. New York, Oxford University Press, 1990.RG 552. Print.
From the Book of Wisdom 7:7-11: I prayed and prudence was given me; I pleaded, and the spirit of wisdom came to me. I preferred her to scepter and throne, and deemed riches nothing in comparison with her, nor did I liken any priceless gem to her; because all gold, in view of her, is a little sand, and before her, silver is to be accounted mire. Beyond health and comeliness I loved her, and I chose to have her rather than the light, because the splendor of her never yields to sleep. Yet all good things came to me in her company, and countless riches to hand.
God’s wisdom is greater than silver or gold, more treasured than gems, beauty, or health. Prudence, prayer, and daily orientation to God’s ways bring us to God’s love.
Both Abraham and Rahab recognize that faith must be livedand not merely thought; they see that with care and practice we learn to act with God’s wisdom. They understand that through faith interwoven with works we receive God’s countless riches to hand.
Today we conclude the second chapter of James’ letter with a prayer as we reflect on how God’s wisdom becomes evident . . . through the interweaving of our offering of faith and works. And so we pray.
Dear Lord, we will have to remember that our goal is not to be powerful or popular as the world so often tells us. Continue to remind us that our goal must be to act as you act, with mercy, humility and compassion. Continue to share your presence with us and keep us always close to you. Help us to integrate with you through our daily practice of prayer and works. And continue to shower on us your countless riches of love. Amen.
Bartolomé Esteban Murillo: Abraham Receiving the Angels
Certainly none of us set out to become a corpse in this life; yet James challenges us with two examples of how one man and one woman fuse together works and faith to discover disciple wisdom.
Abraham, our first patriarch who responded to God’s call to move himself and all he possessed to a new, unknown location. In faith Abraham responded to God’s call. Click here to follow the link to learn more about Abraham as we reflect on how we might likewise use works to accompany our faith.
Anthony Van Dyck: Abraham and Isaac
Wasn’t our ancestor Abraham “made right with God by works” when he placed his son Isaac on the sacrificial altar? Isn’t it obvious that faith and works are yoked partners, that faith expresses itself in works? That the works are “works of faith”? The full meaning of “believe” in the Scripture sentence, “Abraham believed God and was set right with God,” includes his action. It’s that mesh of believing and acting that got Abraham named “God’s friend.” Is it not evident that a person is made right with God not by a barren faith but by faith fruitful in works?
James Tissot: The Harlot of Jericho and the Two Spies
Rahabis an interesting woman and as a member of Jesus’ family tree she may hold particular interest for us. When we explore her life we give ourselves the opportunity to discover who and what she was, but who and what we are as well. Explore her story hereor by clicking on the images.
Rahab the Harlot, Artist Unknown
The same with Rahab, the Jericho harlot. Wasn’t her action in hiding God’s spies and helping them escape—that seamless unity ofbelievingand doing—what counted with God? The very moment you separate body and spirit, you end up with a corpse. Separate faith and works and you get the same thing: a corpse.
James tells us today about wisdom engendered by a fusion of faith and works. Tomorrow we take a look at taming the tongue.
We have reflected on our restoration from dry bones, placed memorial stones to mark the importance of our relationship with God; we have entered in to the apostolic Spirit and marked the wisdom and prudence we want to govern our lives. And we have given over our interior temple to the transformation God has in mind for us, knowing that from our strife comes our great reward. For the next few weeks we will spend time with the letter of James, examining his message.
This letter is likely written by “a relative of Jesus who is usually called brother of the Lord” (see Mt 13, 55; Mark 6, 3). He is the leader of the Jewish Christian community in Jerusalem whom Paul acknowledged as one of the “pillars” (Gal 2, 9). In Acts he appears as an authorized spokesman for the Jewish Christian position in the early Church (Acts 12, 17; 15, 13-21)”. (Senior 368)
The letter, written in Greek despite the fact it is penned by a Jew, is considered one of the best of the New Testament and many believe that it was actually written down by a secretary. Some also regard these verses as some the earliest written after the Christ’s death and, quite likely, before the fall of Jerusalem in 70 C.E. (Senior 369)
James’ message is universal and timeless, emphasizing “sound teaching and responsible moral behavior. Ethical norms are derived not primarily from christology, as in Paul, but form a concept of salvation that involves conversion, baptism, forgiveness of sin, and expectation of judgment. (1, 17; 4, 12).” (Senior 369)
When we spend time with this short letter today, we find that its structure is neat and concise, focusing on the value of trials and temptation, the importance of heeding warnings, and the power of prayer. Using the scripture link in this post, we can skim differing versions of the letter to examine the themes and structure ourselves as we prepare to hear the message James wants to bring to us.
Tomorrow, James’ message.
To learn more about James the Less, as he is often called to distinguish him from the Apostle James (James the Greater), follow the scripture links above in Matthew, Mark and Acts, click on the image above, or use a reference that you find helpful.
Senior, Donald, ed. THE CATHOLIC STUDY BIBLE. New York, Oxford University Press, 1990.368-369. Print.
In any question of wisdom or prudence which the king put to them, he found them ten times better than all the magicians and enchanters in his kingdom.
Just like the Chaldeans, we marvel at the wisdom and prudence coming from one who lives in God. These holy ones are able to bring light to darkness, reason to insanity, tranquility to the turbulent spirit. We might do well to imitate those who walk with God. These four men, Daniel, Hananiah, Mishael and Azariah, are more free in their captivity than their captors are in their freedom for what they possess is a pearl of great price. They know that we are all children of God.
From MAGNIFICAT:
You chose the lowly of this world to bring salvation to all nations: grant your people the wisdom to seek your love rather than worldly honor.
You chose the faithful to bring forth the fruit of your promise: strengthen us in fidelity amid the uncertainties of our day.
You chose the unexpected to bring forth the gift of life: grant us freedom of spirit to rejoice in your work in every circumstance.
For those who are enslaved by poverty and oppression: send people of wisdom and generosity to discover ways to set them free.
For those who are enslaved by prejudice and fear: send people of courage and self-forgetfulness to keep them out of the darkness.
For those who are enslaved by addictions, recognized and unrecognized: send people enlightened by their own struggles to guide them along right paths.
If we are in the darkness yet see the light, we must take up Christ as our courage to move into that light, and we must try to bring our sisters and brothers with us. If we rise from our suffering, we must turn to others who suffer to likewise bring them out of the darkness and into God’s marvelous hands.
Today we conclude our study of Mark’s Gospel with a reflection of the greatest of all commandments. With Mark’s crystalline clarity, we see through all the excess regulations and rules as we also intone: Hear, O Israel!
Jesus cites Deuteronomy 6, “Hear, O Israel . . .” They were and are some of the most sacred words that a man or woman of the Jewish faith can utter. It is the basic principle of the Mosaic Law. Some very conservative Jews today take these words so seriously that they actually “bind them at [their] wrist as a sign and let them be a pendant on [the] forehead.” Perhaps we might write them on our own doorposts as Yahweh commands.
If even Jesus himself sees this as the most basic and most important principle of faith, we must spend more time with this idea. What have we a put before God in our lives? With what have we replaced God? And how do we hope to express this greatest of commandments in our lives today.
Using the scripture links above, we take time to reflect on why Jesus might choose these verses to explain the greatest of all commandments. Enter the word Shemainto the blog search bar for other reflections on Deuteronomy 6.
Adapted from a reflection written on April 27, 2007.
Vasily Alexandrovich Kotarbinsky: The Sermon at Capernaum
Monday, August 22, 2022
The healing presence of Jesus is rejected when he walks among those who knew him from childhood; and so . . . rising very early before dawn, he left and went off to a deserted place, where he prayed.We might take comfort that even Jesus is turned away by those closest to him. Simon Peter says to Jesus when he searches for and finally finds him: Everyone is looking for you.But are they? Are we?
We seek Christ in the quiet of a stolen moment only to find him in the chaos of the world. Everyone is looking for you.
We enact Jesus in the ordered giving of our surplus only to be asked to give him from that which we were keeping to sustain us. Everyone is looking for you.
We promise Christ that we will follow when all is settled and once we have time to think and prepare only to discover that we follow Jesus most closely in the spur-of-the-moment acts that come through us from Christ’s universal heart. Everyone is looking for you.
Mark’s Gospel is brief and lightning quick, much like Jesus’ physical time on earth with humanity. Mark’s story is powerful and concise, much like the trajectory of Jesus public ministry. Mark’s good news is embracing in its scope and mysterious in its stark detail, much like the presence of the risen Christ among us.
Over the coming days we will also leave the known world that we have created for ourselves to examine more closely a number of aspects of Mark’s story . . . as we too search for Christ . . . as we too create our own evocative and significant story of leaving Capernaum.
Tomorrow, Jesus calls his followers.
Today, we use the scripture link above to compare different versions of these verses , and to open our comfort zone to the possibilities of our own public ministry.
For the third day in a row we find ourselves in Isaiah’s prophecy and today we conclude the oracles against the pagan nations. Interestingly, Isaiah includes Jerusalem in this litany.
Commentary tells us that here Isaiah warns against false hope – against relying on self rather than God. Around the year 700 B.C.E. Sennacherib and the Assyrian invasion forces have been turned back from the city. The people have mounted various defenses against the enemy and now they react with euphoria to the good turn of events. Yet rather than rejoice in God’s loving providence that rescues and heals them for eternity, they celebrate their own skill which will not, in the end, save them from their own corruption and decadence. They believe that their own planning, proficiency and leadership have saved them this day. The leader Shebna is revealed for who he is: one who thinks of his own legacy and comfort at the expense of those he leads. Eliakim is named as a loyal servant of God, a peg in a sure spot upon whom the glory of his family hangs. Yet even thispeg fixed in a sure spot shall give way, break off and fall, and the weight that hung on it shall be done away with; for the Lord has spoken.
Even the sure peg in the sure spot will give way, break off and fall . . .
When we survive disaster and come out the other side of a calamity intact and even renewed, we are to be joy-filled, we are to celebrate. But today the prophet Isaiah cautions us to place our joy properly in God who saves rather than in ourselves. We must never forget who it is who forms order out of chaos. We must always be mindful that everything God creates is good, that God will convert harm to transformation, and that he rescues us because he loves us . . . not because he expects something from us.
We are creatures already set free, already liberated from the shackles we imagine. When we find ourselves in bad times or with bad people, we seek intercession from God. When we find ourselves in happy circumstances with wonderful people, we thank God who loves us beyond measure. We return even our euphoria to the one who transforms.
The Noontimes 