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Some Wisdom and Calm from Richard Rohr22-09-2020, 07:29contemplation, God, You
The Scandal of Grace20-09-2020, 10:05fairness, forgiveness, grace
Isaiah 55:6–9 • Psalm 144(145):2–3, 8–9, 17–18 • Philippians 1:20–24, 27 • Matthew 20:1–16
Can you imagine the furore at any modern workplace if someone who had worked a full day were paid the same as someone who had worked for only the last hour of the day? With the modern raft of employment legislation and unions, there would probably be a major protest, even a riot. The boss wouldn’t be able to say, as the landowner said to his protesting workers, “I am not being unfair to you, friend. Didn’t you agree to work for a denarius?” (v. 13 NIV ). Don’t worry, Jesus told the parable to elicit this very response – indignation, protest and complaint! Sometimes life just isn’t fair, and neither is the gospel message – but that’s the point . . .
The gospel message is shocking and scandalous. How? Because in the gospel we encounter the lavish, generous and wanton giving of God’s grace to all men and women. If we haven’t touched something of the “scandal of grace”, we haven’t understood the “gospel of grace”.
Jesus caused quite a stir through his association with so-called public sinners, including tax collectors, prostitutes and others on the margins of society. The Pharisees were indignant and horrified because they reasoned that God loves the righteous and despises the unrighteous.
But Jesus revealed that God’s love shines on the righteous and the unrighteous, the good, the bad and everyone in between. Jesus was sent by the Father to save the sinner, the poor, the outcast – those far from God, those who would never set foot in a synagogue or indeed a church! Where sin, darkness, evil and death abound, guess what? God’s love and mercy super-abound!
This holier-than-thou attitude was particularly devastating in its effect in Ireland in the last century when unmarried women who fell pregnant were treated abysmally by their families and church authorities. Considered fallen women and unﬁt mothers, they were sent to institutions run by religious sisters, where many of them were treated brutally and harshly. Many were separated from their children and never saw them again. What priests and religious sisters failed to understand is that we are all ‘fallen’ – we are all beggars before God’s mercy.
Jesus heralded a revolution of love and grace, and we are freedom ﬁghters, activists and soldiers of this revolution.
Father I rejoice in the gospel of your scandalous and shocking grace, and give you thanks and praise for the gift of salvation, the light of your mercy and your healing love.
Love16-09-2020, 07:01charity, faith, hope, love
Heavenly Forgiveness13-09-2020, 12:37cross, divine, forgiveness, grace, Jesus
Ecclesiasticus 27:30–28:7 • Psalm 102(103):1–4, 9–12 • Romans 14:7–9 • Matthew 18:21–35
C.S. Lewis was right on the button when he said, “Everyone says forgiveness is a lovely idea, until they have something to forgive.” We pray at every Mass: ‘Forgive us our sins, as we forgive those who sin against us.” Yet, when sinned against by a brother or sister, husband or wife, friend or foe, how ready are we to forgive? And how do we forgive? Reluctantly and resentfully, or readily, from the heart?
When Peter asked Jesus how often he should forgive, proposing the generous offer of ‘as many as seven times’, he was really trying to set a limit – to see how few times he could forgive and get away with it! Jesus responded with a number which was not really a number! “Seventy-seven times” (or “seventy times seven”) signified a countless number. Again we turn to CS. Lewis, who explained: “We forgive, we mortify our resentment; a week later some chain of thought carries us back to the original offence and we discover the old resentment blazing away as if nothing had been done about it at all. We need to forgive our brother seventy times seven not only for 490 offences but for one offence.”
As often as the sense of grievance rises hot and strong within us, Jesus challenges us to forgive. And this forgiving is not so much about forgetting as about remembering without bitterness or acrimony in our hearts. Jesus speaks in the context of relationships within the church family. The closer a relationship, the more frequently and more heavily we tend to tread on one another’s toes. Our deepest hurts are not usually inﬂicted by our worst enemy, but by our nearest and dearest, those close to us — our friends / relatives / work colleagues.
The servant in Jesus’s parable owed 10,000 talents – this figure combines the largest Greek numeral with the largest unit of currency. Here is not merely a daunting debt, but one that could never be repaid. God offers us unlimited grace and inexhaustible forgiveness beyond measure, beyond our wildest dreams. But hands clenched in unforgiving anger can neither appropriate nor appreciate this gift. Forgiveness extended to a brother or sister is inextricably linked with the forgiveness received from our Heavenly Father. Jesus modelled unconditional and unlimited forgiveness as he hung on the cross, not only forgiving, but also pleading for the Father’s forgiveness for those who put him there.
Heavenly Father, show me that to err is only too human, but to forgive is truly to imitate the divine.
The Nativity of the Blessed Virgin Mary08-09-2020, 07:54covenant, love, Messiah, obedience, worship
Romans 8:28–30 • Psalm 12(13) • Matthew 1:1–16, 18–23
Readers of the Bible are tempted to skip the ﬁrst sixteen verses of Matthew’s Gospel. After all, it’s just a long list of names! Although, in recent years, there has been a renewed interest in tracing one’s family tree, genealogies are often viewed as superﬂuous by a generation that prides itself on being future-oriented and forward-looking. To ancient peoples, however, genealogies were of immense importance. Genealogies were the means by which Bible- time Jews traced their ancestry right back to Abraham, thus reassuring themselves of their position as rightful heirs of God’s covenant promises.
Matthew’s opening phrase ‘An account of the genealogy...’ reads, literally, ‘the book of the genesis. . . ’ , an expression that echoes Genesis 2:4 in' the Septuagint (the Greek translation of the Old Testament) and would have been very familiar to Matthew’s original readers. By employing this phrase in connection with the Messiah, Matthew sets Jesus in the context of what God had been doing from the earliest days.
Matthew’s genealogy is constructed around three key periods in Israel’s history. Abraham and David recall two crucial covenants (Gen. 12:1ff; 2 Sam. 7:12ff) that significantly shaped Jewish identity. The Babylonian Exile (referred to in yerses 1 1—12) called into serious question these covenant promises – since the land was lost and the House of David no longer ruled. So, after their return from exile, the Jews eagerly awaited the coming of a Messiah who would fulfil the promises given to Abraham and David. Against this backdrop Matthew announces the ‘genesis’ of the one who would bnn'g to fruition these promises: .‘Jesus the Messiah, the son of David, the son of Abraham’.
The genealogy climaxes with the mention of Joseph. Tradition suggests that Mary, too, was of the House of David. But since lineage was established by the male line, in order for Jesus to be proclaimed a true ‘son of David’ Joseph had formally to adopt him. In verse 18, the word translated ‘birth’ is the same as that used in verse 1 (literally, ‘genesis’). The story that follows is not so much a birth story, but an extension of the genealogy which establishes Jesus’s rightful place in the messianic line.
‘At the foot of the cross Mary became our mother. Just before he died, Jesus gave his mother to St John, and St John to his mother. And so, all of us become her children.’ (St Theresa of Kolkata)
Jesus, the Lord of the Sabbath05-09-2020, 07:18law, Sabbath, spirit
1 Corinthians 4:6–15 • Psalm 144(145): 17–21 • Luke 6:1–5
Jesus didn’t come to challenge the status quo or upset the apple cart only a little — his wasn’t a slowly, slowly approach. He came to turn the world upside down, to usher in a radically new and different way of thinking. Between Jesus and the Pharisees there was a huge gulf about how they understood the Sabbath. The Pharisees, always eagle-eyed, spotted the disciples of Jesus walking through the grain fields and picking ears of grain. Harmless enough, you would imagine — rather like picking blackberries on a country walk! Yet the Pharisees jumped on this human and harmless activity as breaking the Sabbath and not keeping it holy (set apart).
The commandment to keep the Sabbath holy was a revelation of God’s mercy and liberation. The Sabbath was a day to rejoice in God’s gift of creation. The injunction to refrain from work was a protection ensuring that workers were not forced into slavery by being made to work seven days a week. To rest on the Sabbath is an opportunity to enjoy and celebrate the fruit of our labours and to acknowledge it all as God’s gift.
The Sabbath reminds us that in the end we are not self-sufﬁcient: we depend Upon God’s loving goodness and mercy; It is God who gives created things their capacity to grow and multiply. We cannot create anything out of nothing! We have been given the ability to harness to our advantage the natural resources which God has given us and on which we depend.
Jesus refers to an incident in the Old Testament when King David entered the temple and took the consecrated bread to feed his men, even though the law reserved it for the priests alone. The showbread was a symbol of the covenant between God and the people of Israel. Left in the presence of God, the bread revealed God’s desire to commune with his people. Normally consumed by the priests each week, on this one occasion it was used by David and his men at a time of need. By speaking of this incident Jesus is revealing the hidden reality that his own presence among his disciples brought to fulﬁlment what the showbread had symbolized: God communing with his people — making it a time to feast, not fast!
Blessed are thase called to the supper fo the Lamb who feed on the Bread of Life and who live not by the letter but by the Spirit of the law.
Parable of the Workers – The Unmerited Grace of God19-08-2020, 07:19grace, gratitude, parable, salvation
Ezekiel 34:1–11 • Psalm 22(23) • Matthew 20:1–16
We do not earn salvation by our good deeds; rather we are saved by reliance on God’s grace.
In the Old Testament the Hebrew words hen and hesed are used to describe this generosity of God. Hen is the quality of benevolence of one who is highly placed turning to help one in need; hesed is steadfast love and spontaneous, faithful goodness in a relationship. These words were later translated as ‘grace’.
God revealed himself to Moses as ‘The Lord, the Lord, a God merciful and gracious, slow to anger and abounding in steadfast love...’ (Exod. 34:6). The Jews gradually came to understand and rely on this gracious love of God: his goodness in choosing them from all other people to be his own, his gift of the land of Canaan – their whole history was proof to them. The prophets came to realise that the deepest demonstration of God’s grace was his promise of interior renewal, the gift of a new heart and the forgiveness of sins that he would accomplish by the Messiah.
Paul constantly preached the truth that we are saved not by our own righteousness but through faith in Jesus. ‘But God, who is rich in mercy, . . . even when we were dead through our trespasses, made us alive together with Christ . . . For by grace you have been saved through faith . . . not because of works, lest any man should boast’ (Eph. 2:4–5, 8–9).
This attitude of rejoicing in the unmerited grace of God is in contrast with the jealousy and resentment of the workers in Jesus’s parable who have laboured throughout the day: though they have earned a just wage, they demand a share in the generosity of their employer (God) as a right. They forget the initial gratitude they had in finding employment.
Jesus is warning us not to fall into this self—righteous trap, thinking our own moral efforts are more important than God’s grace. As we remind ourselves of how much God has done for us, our hearts will begin to fill with gratitude. Then we shall not care so much who is last or first, or how long we have been working, because we shall know the Father’s faithful love for us.
‘Every day I will bless thee, and praise thy name for ever.’ (P5. 145:2)
Have Mercy on me, O God15-08-2020, 07:04cleanse, mercy, spirit, steadfast, transgressions
1 Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
2 Wash away all my iniquity
and cleanse me from my sin.
3 For I know my transgressions,
and my sin is always before me.
4 Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
5 Surely I was sinful at birth,
sinful from the time my mother conceived me.
6 Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
7 Cleanse me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones you have crushed rejoice.
9 Hide your face from my sins
and blot out all my iniquity.
10 Create in me a pure heart, O God,
and renew a steadfast spirit within me.
11 Do not cast me from your presence
or take your Holy Spirit from me.
12 Restore to me the joy of your salvation
and grant me a willing spirit, to sustain me.
13 Then I will teach transgressors your ways,
so that sinners will turn back to you.
14 Deliver me from the guilt of bloodshed, O God,
you who are God my Saviour,
and my tongue will sing of your righteousness.
15 Open my lips, Lord,
and my mouth will declare your praise.
16 You do not delight in sacrifice, or I would bring it;
you do not take pleasure in burnt offerings.
17 My sacrifice, O God, is51:17 Or The sacrifices of God are a broken spirit;
a broken and contrite heart
you, God, will not despise.
18 May it please you to prosper Zion,
to build up the walls of Jerusalem.
19 Then you will delight in the sacrifices of the righteous,
in burnt offerings offered whole;
then bulls will be offered on your altar.
The Holy Bible, New International Version® (Anglicised), NIV®
Copyright © 1979, 1984, 2011 by Biblica, Inc.®
Speak the truth in love12-08-2020, 07:10faults, forgiveness, In Jesus's Name, repentance, truth
Firstly, he tells us to deal with problems individually if possible. This course of action could be described as ‘speaking the truth in love’. But there are pitfalls even at this stage. Resentments that we harbour against others may be due more to our pride, jealousy and sensitivity than to the faults of others. Sometimes we can find ourselves being irritated easily. It is said that we should make a list of things about other people that irritate us and then study that list, because it contains all the features in our own character that we most despise about ourselves. Still, other people do sometimes hurt us, and the remedy that Jesus prescribes is not a display of intimidating anger or an attempt to manipulate or retaliate, but simply to speak the truth.
Next, Jesus describes situations where the offender is unrepentant. Once again it is the truth, supported by witnesses, that underpins the course of action to be taken. If the offender is ultimately recalcitrant, he or she is to be shunned as if a ‘tax collector’.
Finally, Jesus makes promises that speak of his closeness to his disciples through the ages. Any group of people meeting together in his name have the assurance that God will listen to and grant their requests. And Jesus himself will be present among them. It is a truth that we should remember when we struggle, as we may so often, with distractions in prayer and feel that our prayers go unheard by a God who seems to be far away from us. The Lord is always with us. He is always listening.
Lord, you call as to love one another. Help me to be more aware of my own faults than those of others. But give me the courage and the love to speak the truth to others when I need to do so.
Jesus and Peter walk on the water09-08-2020, 07:47comfort, faith, miracle, storm, strength
1 Kings 19:9, 11-13 • Psalm 85: 9–14 • Romans 9:1–5 • Matthew 14:22–33
Both Jesus and Peter are recorded by the Gospel-writers Matthew, Mark and John as having walked on water.
In Dei Verbum the bishops of the Second Vatican Council explain this important and profound truth by saying: ‘The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus’ (para. 19).
If we approach the sacred text in this way, we open ourselves up to being taught, informed and enlightened by the Holy Spirit about the meaning of this event in Jesus’ life.
Jesus's walking on the water is certainly a miracle but it is also a sign. A sign of what? A sign of Jesus's divinity. Who else could walk on water? Who else could calm the wind and the waves? Only God. Only God can truly say: 'Take courage! It is I. Don’t be afraid' (v 27 NIV), because only God can promise true and everlasting peace.
Lord Jesus, you invite me to step out with you on the storm waters in the furious squalls of life. I do indeed take courage from your promises, because it is you who invite me not to be afraid and with your Holy Spirit all things are possible.
Christ the King
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