Yet we humans believe that we can keep our dark secrets hidden.
I will give them a new heart and put a new spirit within them; I will remove the stony heart from their bodies, and replace it with a natural heart, so that they will live according to my statutes, and observe and carry out my ordinances; thus they shall be my people and I shall be their God.
Yet we humans believe that the world has something better to offer us: comfort, fame, a legacy to be remembered for generations.
But as for those whose hearts are devoted to their detestable abominations, I will bring down their conduct upon their heads, says the Lord God.
Yet we humans believe that we can keep our dark secrets hidden, and we can. For a time.
The Psalmist reminds us in 44:21: If we had forgotten the name of our God or spread out our hands to a foreign god, would not God have discovered it, since he knows the secrets of the heart?
Yet we humans believe that we can keep our dark secrets hidden, and we can . . . for a time, but God knows what we are plotting . . . and God offers us the opportunity to be free of the darkness. God offers us the newness of a natural heart.
Jesus heals as he moves through crowds, and he feels the power going forth from him. Jesus also heals those who are brought forward and laid at his feet – the blind, the lame, the mute and others. As we move through our days and look for counsel, release from anxiety, the healing of our physical pain, we too, are in that number.
Many who are healed are carried to Jesus by others because it is impossible for them to physically find their way to him on their own. Likewise, there are many who cannot be open to Christ’s healing because there is an emotional or psychological barrier blocking the way. These suffering servants are also in need of friends who will carry them to Christ.
It is easy to see someone in obvious physical pain and for these we easily pray. What is less easy to discern is one who suffers internally and as a result they try to control others, they suffer from overwhelming pride, they gossip about others, or they neglect their own spiritual growth. They do not want to change; and they do not want to go beyond the comfortable life they have fashioned for themselves. Do we do anything to bring these souls to Christ?
It is always dangerous to assume that we might be the conversion factor in someone’s life. We cannot heal as Jesus does. But we can bring others to Christ by our own example of fidelity to God, our own example of hope in Christ, and our own example of love in the Spirit.
It is always safe to assume that through love, all will be healed.
Rather than trying to drag someone to Jesus’ feet, let us live at the feet of Christ, let us walk in his footsteps, and let us pray for those who fear moving out of their comfort zone to go to the feet of Christ.
Inspired by 1 Kings 3:6-9, the writer of this prayer seeks wisdom in order that he might do God’s will; and he wishes to dispense justice as God does, with compassion and impartiality. He knows his human limitations well, and for that reason he hopes to tap into the divine place within where God speaks to the heart. The irony of this story is that Solomon ended his days out of touch with God. He allows his foreign wives to worship pagan gods. His mighty kingdom devolves into corruption and splinters. And the Hebrew people who followed Yahweh out of the desert to form the nation of Israel are later led into exile when the man for whom this prayer is named falls away from their covenant with God.
We are limited, we are human; yet when we call upon the divine we are wise beyond our humanity.
Today we celebrate the feast of St. Martin of Tours, a man born of non-Christian parents in the area of what is today eastern Europe in 316. We know of him today because he turned away from military life to embrace the monastic life; and he became an exemplary pastor, a bishop and the founder of monasteries. He used the wisdom granted him to edify and to build God’s kingdom. El Greco, a Renaissance artist born in Crete but who lived in Spain, depicts Martin in the stylized, elongated mannerism for which he is famous.
We have the opportunity today to think about wisdom: How we pray for it, how we see it changing our lives, what we do when we receive it, and how we encourage it in others.
From today’s MAGNIFICAT Morning and Evening Intercessions:Save your people, Lord.
In Saint Martin, you defeated the tempter in the desert: defeat in us the subtle forces of temptation. Save your people, Lord.
In Saint Martin, you taught love for the true treasures of heaven: keep us from attachment to material goods. Save your people, Lord.
In Saint Martin, you exchanged military weapons for the weapons of the Gospel: in all those who died in military service, exchange suffering and death for life. Save your people, Lord.
Through the intercession of Saint Martin, let us pray: Lord, you hear the cry of the poor.
For those who pursue wealth and power at the expense of the poor: grant them the insight of the Gospel. Lord, you hear the cry of the poor.
For those who regard the poor and homeless with indifference: grant them eyes to see you in their suffering. Lord, you hear the cry of the poor.
For those who care for the poor without reward: grant them Saint Martin’s reward. Lord, you hear the cry of the poor.
May Christ dwell in our hearts through faith, and may charity be the root and foundation of our life. Amen.
Rembrandt: Return of the Prodigal SonParaphrasing from LA BIBLIA DE AMÉRICA footnotes (899): The center of the accusation here against this king is that despite his wisdom and intelligence, he has forgotten that he is subordinate to supreme wisdom and the king of the universe. For this – and for his insolent attitude – he will be punished severely. This develops into a lament which describes the king, his splendor, his guilt, and his punishment. The king who represents Tyre will end his days in the abyss.
Perhaps the most important message we can take away today is this: No matter our apparent security, we must remain humble and we must remain grateful. The New Testament tells us something further: No matter how correct we are in the position we take, we must remain respectful, and we must remain open to the possibility of the enemy’s transformation. Jesus tells the story of the Prodigal Son and each time we hear it we realize anew how gracious is the forgiving father. How generous and how gracious is our God. We have never sinned too greatly; we have never wandered too far for our grateful and generous father to run to greet us and welcome us home. God is gracious . . . always; but it is only through our own humility that we will find the great joy that the father offers.
Today’s first Mass reading from Paul’s letter to Titus (3) reminds us of the proper place and the attitude we will want to maintain as we do God’s work. He reminds us to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise. [We] are to slander no one, to be peaceable, considerate, exercising all graciousness toward everyone. For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another. But when the kindness and generous love of God our savior appeared, not because of any righteous deeds we had done but because of his mercy, he saved us through the bath of rebirth and renewal by the Holy Spirit . . .
As we meet corruption and misuse of power, let us be grateful always, humble always, slandering no one. Let us be considerate always, and let us exercise graciousness . . . always.
And then the high priest asked him, “Are these things so?”
If we were called to witness to the power structure; if we were asked: “Are these things so?”What would we reply? Some of us can imagine ourselves as brave witnesses; others of us know that we would have difficulty standing before our community to declaim the truth.
The story of power in scripture is about how it corrupts; it is also about how small and seemingly insignificant people gather courage to deliver a discourse of truth to an authority who wishes to control even the small details of lives.
Stephen takes to heart Christ’s admonition that we ought not worry about what to say or how to say it. (Matthew 10:19) He is so full of a light that pierces the darkness and reveals that which the power structure wishes to hide, that he is finally silenced with an angry stoning.
We are not likely to be called to put our lives on the line in a physical way, but we must be willing to speak out truth that does not coincide with or support in any way the false story woven by others – even if these others are our loved ones, our employers, or our popular heroes and heroines.
There is a fine difference between empowering and enabling others. The official in today’s reading does not want the crowd to hear Stephen’s words of salvation because then the crowd will stop paying tithes and bringing offerings. Rather than accept responsibility for his own part in the decay and collusion, the priest questions the messenger: Are these things so?”
When we find that our discourse of truth brings howls of objection from the authority that stands above us, ready to wield the first stone, then we will know that we have touched a raw nerve. Are these things so?”
And when the angry mob comes against us, may we be as ready as Stephen to say: Lord, do not hold this sin against them.
Just this morning a friend and I were discussing the concept of The Rapture, the Book of Revelation, and the end days. Today the Bible opens to Joel, the “prophecy rich in apocalyptic imagery and strongly eschatological in tone”. (CATHOLIC STUDY BIBLE, 1121)
Yet even now, says the Lord, return to me with your whole heart . . .
From today’s MAGNIFICAT Meditation of the Day by Catherine de Heuck Doherty: Faith is to believe without understanding, without seeing. God has blessed us with the gift of our intellect, and up to a point we understand many things about ourselves and the world around us. However, when you begin to move deeper into faith, something very strange happens. You have been walking in the sunshine of your intellect. God has helped you and encouraged you to use it. Then, just like in the tropics where there is no twilight and day becomes night within minutes, so God plunges you into the night. He says, “Put your head in your heart and believe! For now there is no answer. I am the answer. You won’t see me in the dark. You will follow me in faith, without knowing. Arise and believe!” There is a tremendous secret in God’s ways of doing things if we do follow him across that dark night of the tropics, of the soul . . . There will be a moment [when] he will appear. He will just be there. What you knew by your own intellect has blended together with what was added to you because you believed and walked in the darkness of night. You have entered into the fullness of the kingdom of God even before your death. The kingdom of God is in your midst now. What stands between us and the kingdom is our arrogance; the arrogance of our intellect. Our intellect has been given by God. It is my wrong use of it that is so terrible.
We too often wander through life bemoaning our circumstances, complaining of our worries and pain; and when we do, we miss the beautiful gift of the kingdom.
Yet even now, says the Lord, return to me with your whole heart . . .
We too often take for granted the abundance with which we live, fussing with the details of our lives; and when we do, we miss the powerful fidelity of the kingdom.
Yet even now, says the Lord, return to me with your whole heart . . .
We too often look at the darkness and curse it, thinking that we can learn nothing from it; and when we do, we miss the outrageous hope of the kingdom.
Yet even now, says the Lord, return to me with your whole heart . . .
We too often ask for evidence that God exists, creating stories that fit our own whims; and when we do, we miss the loving communion of the kingdom.
Yet even now, says the Lord, return to me with your whole heart . . .
We too often believe the lies we are told, thinking that the deception in which we find ourselves is more real than the gift of freedom and life we have been given by the creator; and when we do, we miss the overwhelming compassion of the kingdom.
The kingdom of God is in your midst now. What stands between us and the kingdom is our arrogance; the arrogance of our intellect. Our intellect has been given by God. It is my wrong use of it that is so terrible.
Yet even now, says the Lord, return to me with your whole heart . . . rend your heart . . . and not your garments . . .
Emile Signol: Taking of Jerusalem by the Crusaders, 15th July 1099
Friday, November 15, 2024
“The sixth century B.C. was an age of crisis, a turning point in the history of Israel. With the destruction of the temple and the interruption of its ritual, the exile of the leaders and loss of national sovereignty, an era came to an end. Not long after the fall of Jerusalem (587) an eyewitness of the national humiliation composed these five laments. They combine confession of sin, grief over suffering and humiliation of Zion, submission to merited chastisement, and strong faith in the constancy of Yahweh’s love and power to restore. The union of poignant grief and unquenchable hope reflects the constant prophetic vision of the weakness of man and the strength of God’s love; it also shows how Israel’s faith in Yahweh could survive the shattering experience of national ruin.” (CATHOLIC STUDY BIBLE, 1017)
If, then, we have died with Christ, we believe that we shall also live with him. We know that Christ, raised from the dead, dies no more; death no longer has power over him. As to his death, he died to sin once and for all; as to his life, he lives for God. Consequently, you too must think of yourselves as [being] dead to sin and living for God in Christ Jesus. Romans 6:8-11
It is easy to fall into discouragement and to see our situation as hopeless. But discouragement is a tool of the enemy of mankind, the devil. Let us counter him by being agents of encouragement in our world. In doing so, we become a powerful force for good and for the kingdom of God. MAGNIFICAT Mini-Reflection, November 7, 2010 (97)
The world’s disordered affection loves pride, and God loves humility. The world looks for honor, status, greatness, and God spurned these things, embracing disgrace, scorn and insult, hunger, thirst, cold and heat, even to a shameful death on the cross. Catherine of Siena, MAGNIFICAT Meditation of the Day, November 6, 2010 (88-89)
The Book of Lamentations is the story of deep grief and extraordinary hope. It is the story of a people who suffer greatly – some through their own fault, some innocently; and it is perhaps our own story. We will – at one point or other in our lives – find ourselves betrayed, with no place and no way to rest, groaning, crying, and unable to rise. We will find ourselves in some sort of captivity, with no one to console us; our enemies rejoice at our misfortune. We will be dishonored – rightly or wrongly – and we will at some time find ourselves worn out with weeping; within our weakened spirit all will be in ferment. Our little ones will faint from hunger on the streets or in the sealed off places of the wounded heart. There will – at one time or other – be terror on every side.
Yet, accompanying this bottomless sorrow will be the Christ – for this is where Christ dwells, with the suffering and with those who are utterly discouraged. When we allow ourselves to die to the world’s wishes withChrist, we live – and we live eternally. In fact, it is impossible for us to take our worldly perspective with us if we die toand inthe eternal Christ. So why then are we in this world at all? Because here is where we learn to be and to act in God, in Christ, and in the Spirit.
We do not live for this world alone, but for the kingdom of heaven. It is easy to lose sight of the ultimate goal when the cares of this world become overwhelming. The world is good and a creation of God, but it is meant to direct us to the heavenly realities. Let us walk unwaveringly toward God and his kingdom. MAGNIFICAT Mini-Reflection November 6, 2010 (91)
When our earthly woes crowd round us to block out the light, let us call on the Christ who is beside, before, behind and within us – and let allow him to transform us. And let us witness to this world of woe that we are people made for a heavenly reality.
These chapters of Deuteronomy outline our relationship with God, the expectations God has, and the consequences we experience – both good and bad – when we either cleave to God beyond all else, or abandon him for the lures of the world. Yesterday’s and today’s Mass and Liturgy of the Hours readings all direct us to be prudent, watchful, repentant and merciful. Today’s Noontimetakes us on a journey to re-live the desert experience and restoration which the Hebrew people lived thousands of years ago. This is our spiritual heritage, and so we will want to examine it from time to time.
These chapters delineate the blessings and curses of our covenant with the Creator. They predict our times of invasion, siege, exile and plague; they also describe how we might repent and rest in God’s mercy. They warn us against idolatry, infidelity, and overbearing pride; they describe unmistakably God’s leadership and how we will best interact with God. The significance of the law is stressed, along with the importance of following God’s designated leaders.
These chapters summarize the Old Testament story which Jesus comes to fulfill. They lay the groundwork, set the tone, offer the hope and establish the guiding principal of how to be one with God. They tell us that our immortality lies notin the monuments we might build to ourselves, not in amassing power or wealth, and notin any legacy we try pass along to our descendants. Rather, our immortality lies in the prudence we practice as we walk with our God, it lies in the humility we enact as we live with our sisters and brothers in Christ, and it lies in the mercy and compassion of the Spirit that we show to one another. This is how we conquer the limits of time and space. It is how we become the saint that is hidden within each of us. It is how we break the limiting bondage of our humanity to become one with God, to become the holy one that God envisioned at our creation, to become immortal with and in Christ, it how we move into immortality.
From the footnotes in the CATHOLIC STUDY BIBLE (170):The Book of Glory. There is a break here; the word “sign” is used again only in 20,30. In this phase of Jesus’ return to the Father, the discourses (chs 13-17) precede the traditional narrative of the passion (chs 18-20) to interpret them for the Christian reader. This is the only extended example of esoteric teaching of disciples in John.
From the HARPERCOLLINS BIBLE COMMENTARY (976): With chap. 13, the second major part of the Gospel begins as Jesus is at first alone with his disciples (chaps. 13-17). When he again emerges into public view he is arrested, tried, and crucified (chaps. 18-19). But at the end, the risen Jesus is once again alone with his disciples (chaps. 20-21). Through most of this final half of the Gospel of John he directs his attention to them.
We may wonder why the Risen Christ does not return as some of disciples had urged him to do: in power and glory, with sword and fire, or with justice and peace for all. And if we pause long enough, we will understand that he has indeed done so. When we read the above notes carefully we understand that it not because Jesus does not want to draw attention to himself that he returns quietly to surprise and perhaps stun his grieving followers. It is not because Jesus does not have the power to return as he likes. Rather, it is precisely because Christ isall-powerful and all-knowing that he prepares his followers for his exodus by washing their feet in a purifying act of humble service. Christ, God the Father, and the Comforter Spirit understand – and want us to see and understand – that to be Christian is to serve and to witness. So for this reason Jesus brackets his dreadful and terrifying death with the quiet interludes cited above.
God so loves us that he invites us to choose mercy and justice so that we might be one with God.
Jesus so loves us that he is willing to suffer dreadfully and fully so that we might be one with God.
The Holy Spirit so loves us that she is willing to dwell within our tired and fussing little souls so that we might be one with God.
There is no greater sign of love than to minister to one who is weary. As we move through this story today, let us consider this: it is likely that when we feel most alone or most abandoned that Christ is with us most intensely. When we seek God we ought not seek him in the headiness of power for God is not there. We ought not seek God in the hubbub of parties and festivals for God is not there. Like Elijah (1 Kings 19:12-14) who lived through an earthquake and then a fire, we hear God in a gentle whisper within. Like Elijah we will hear the voice ask: “What are you doing there?”
And like Elijah, we will want to answer: “I have been building your kingdom as you have asked. I have been zealous for the Lord”. And like the apostles who fully understood the magnitude of Christ’s love for them only after he left in disgrace to return in glory, we too, will see and understand . . . and we too, will be zealous for the Lord.
The Noontimes 