Conversion of Heart
Monday of the Seventh Week in Ordinary Time
http://www.usccb.org/nab/022006.shtml
Reflection:
My initial thoughts on the St. James reading from Monday- It is clear St. James has an idealistic view of what the Christian community should be like and that is one at peace with itself, without jealousy or bitterness among its members. (This view is common Pope John Paul the Great had a similar view.)
He knows this is only going to be possible if there is true conversion and he also knows conversion can be faked. He speaks to that when he says;
"But if you have bitter jealousy and selfish ambition in your hearts,
do not boast and be false to the truth.
Wisdom of this kind does not come down from above
but is earthly, unspiritual, demonic."
It is clear from what he says that he is looking for the actions of the community to communicate the state of conversion - not just pious words and worship.
This conversion of the heart is echoed in the Psalm response. "The precepts of the Lord give joy to the heart." Anyone who has taken that spiritual journey and found, even if just for a moment, that peace of Christ (I almost wrote piece instead of peace - an interesting slip - I wonder if it would have mattered), know what warmth and joy it brigs. The challenge of course is from that day forward you are trying to find it again. One can only imagine the lives of saints where that peace was a daily diet.
The Gospel for Monday gives us an interesting twist on the miracle accounts. Today as Jesus returns from the mountain he finds the disciples have encountered a situation where simply the name of Jesus was not enough to overcome the situation. We are told in this passage that sometimes, faith alone is not enough, it must be accomplished with prayers. Hmmm, where have I heard that before (St. James)? Conversing and prayers are today's diet. Pax
Scripture from Jas 3:13-18
Jerome Biblical Commentary
13
2 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.
2 [13-18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (James 3:17-18; cf Gal 5:22-23), in contrast to the qualities of earthbound wisdom (James 3:14-16; cf 2 Cor 12:20).
This self-contained section on wisdom, as with the preceding section on the tongue, probably harks back to the "teacher" of 3 : I, since from a Jewish point of view the teacher is almost identical with the "wise man." 13. who is wise: False claims to wisdom by arrogant and quarrelsome would-be teachers are refuted. A real understanding of wisdom is clearly expressed in these verses. Essentially
that of the OT wisdom literature, it is also reminiscent of Paul's understanding in I Cor 1-4. let him' show: This structure of an imperative following an interrogative, having the force of a conditional, is biblical: cf. Dt 20: 58. his works: The teaching of 2:14-26 is being applied to the concept of wisdom. with the meekness of wisdom: The important Christian concept of "meekness" (prauteswhich includes gentleness, moderation, courtesy, humility) occurs frequently in Paul (2 Cor 10: I; Gal 5 :23) and is prominent in the teaching (Mt 5 :5) and example (Mt II :29) of Jesus.
14
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
14. the truth: Judging from the present context, as well as from I :18 and 5 :19, "truth" means the Christian revelation, as put in practice by the Christian "wise man."
15
Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.
15. comes from above: On the heavenly origin of wisdom, c£ Prv 2:6; 8:22-31; Wis 7:25; 9:4,9-10; Sir I :1-4,24. earthly, unspiritual, devilish: In I Cor, the wisdom opposed to divine wisdom is that "of the world" (I :20); it characterizes the man who is "unspiritual" (2:14). Divine wisdom is unknown to "the rulers of this age" (2 :8)-an expression that may include sinful angels.
16
For where jealousy and selfish ambition exist, there is disorder and every foul practice.
16. jealousy. . . selfish ambition... disorder: These expressions occur in the list of vices of 2 Cor 12 :20; they were a feature of early Christian paraenesis.
17
But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.
17. In terms that emphasize the contrast with earthly wisdom, James here gives a masterful sketch of Christian wisdom, redolent of the Syn (cf. the Beatitudes, Mt 5 :3-10) and of Paul (c£ Gal 5 :22-23).
18
And the fruit of righteousness is sown in peace for those who cultivate peace.
18. The verse contains ambiguities. "Harvest of righteousness" could mean either a harvest that is righteousness or a reward for righteous conduct. And this harvest may be sown either "for" or "by" those who make peace. The connection with 3 :17 is through the word "peace." By emphasizing this idea, James sums up, by contrast, his condemnation of false wisdom and prepares for the following consideration of hostilities in the community.
Scripture from Mk 9:14-29
Jerome Biblical Commentary
14
6 When they came to the disciples, they saw a large crowd around them and scribes arguing with them.
15
Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him.
16
He asked them, "What are you arguing about with them?"
6 [14-29] The disciples' failure to effect a cure seems to reflect unfavorably on Jesus (Mark 9:14-18, 22). In response Jesus exposes their lack of trust in God (Mark 4:19) and scores their lack of prayer (Mark 4:29), i.e., of conscious reliance on God's power when acting in Jesus' name. For Matthew, see the note on Matthew 17:14-20. Luke 9:37-43 centers attention on Jesus' sovereign power.
The Epileptic Boy (9:14-29). Although this passage is a composite of several stories, Mark has made of them an artful and unified composition consisting of three scenes, each with narrative and dialogue (q-19c; 19d-24; 25-29), and portraying Jesus as victor over the demon (Leon-Dufour).
14. saw a great crowd: Unlike many of the miracles in Part II of Mk that take place privately, the two miracles in Part IV (here and 10:46-52) take place before crowds. They are in the nature of public proclamations of Jesus' Messianic power. scribes: Their presence is inconsequential to the story, and they disappear from the scene as soon as Jesus chides his disciples for disputing with them. It may be that Mark saw in Jesus' casual dismissal of them an anticipation of his authoritative expulsion of the demon.
17
Someone from the crowd answered him, "Teacher, I have brought to you my son possessed by a mute spirit.
17. teacher: See comment on 4:38.
18
Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so."
19
He said to them in reply, "O faithless generation, how long will I be with you? How long will I endure you? Bring him to me."
18. they were unable: The Greek can also mean "they were not strong [enough]." By driving out the demon Jesus will show himself to be the "stronger" one who overpowers Satan (3 :27). 19. unbelieving generation: See comment on 8 :12. Jesus' exclamation seems out of place in this context, for it is not applicable either to the crowd, to the disciples,
or to the boy's father. Originally added in order to enhance Jesus' transcendence in this scene, it shows that without faith in Christ one is doomed to the fate of this unbelieving generation.
20
They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.
20. they brought the boy to him: Because his father had already brought him to Jesus (9 :17), this verse probably began an originally independent narrative. seeing him: The participle is masculine; (idôn) and refers to "the epileptic boy"; the same is true of the participles pesôn, "falling," and aphrizôn, "foaming at the mouth." But the subject suddenly shifts to "the spirit." The possessed boy is obviously secondary in the narrative; the emphasis falls rather on Jesus' confrontation with the demon.
21
Then he questioned his father, "How long has this been happening to him?" He replied, "Since childhood.
21. how long has he been like this?: Jesus' dialogue with the boy's father is prompted less by a desire for information than by a desire to show the petitioner's extreme distress.
22
It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us."
23
Jesus said to him, " 'If you can!' Everything is possible to one who has faith."
24
Then the boy's father cried out, "I do believe, help my unbelief!"
22. if you can do anything: The request betrays an imperfect confidence in Jesus' power, but at Jesus' behest the man is led to make an act of faith.
25
Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, "Mute and deaf spirit, I command you: come out of him and never enter him again!"
25. he rebuked the unclean spirit: See comment on 1 :25.
26
Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, "He is dead!"
27
But Jesus took him by the hand, raised him, and he stood up.
28
When he entered the house, his disciples asked him in private, "Why could we not drive it out?"
26. like a corpse: Mark apparently intends the boy's exorcism as a symbol of resurrection from death. Note the contrasting terminology in vv. 26-27: "like a corpse. . . he is dead; he raised him up; and he arose";
also the connection of this miracle with the prediction of Jesus' own death and resurrection (8:31,35-37).
29
7 He said to them, "This kind can only come out through prayer."
7 [29] This kind can only come out through prayer: a variant reading adds "and through fasting."
29. impossible to cast out this sort except by prayer: Since the demon was deaf and dumb(9:17,25) the disciples could not resort to the usual method of dialogue with the demon in order to expel him. A more profound communion with God is required. Most mss. add "and by fasting," but this phrase is lacking in the best texts (S *, B, P45) and generally rejected by modern editors.
This miracle concludes the section begun with the first prediction of the passion (8:3 I) and, like Jesus' instructions in 8:34-9:1, is addressed to the crowds. By its content and context it has both Christological and catechetical significance: it is a sign of Jesus' triumph over Beelzebul, a reminder of Jesus' own death and resurrection, and a call to faith in Jesus who alone can deliver one from demonic power.
Monday of the Seventh Week in Ordinary Time
http://www.usccb.org/nab/022006.shtml
Reflection:
My initial thoughts on the St. James reading from Monday- It is clear St. James has an idealistic view of what the Christian community should be like and that is one at peace with itself, without jealousy or bitterness among its members. (This view is common Pope John Paul the Great had a similar view.)
He knows this is only going to be possible if there is true conversion and he also knows conversion can be faked. He speaks to that when he says;
"But if you have bitter jealousy and selfish ambition in your hearts,
do not boast and be false to the truth.
Wisdom of this kind does not come down from above
but is earthly, unspiritual, demonic."
It is clear from what he says that he is looking for the actions of the community to communicate the state of conversion - not just pious words and worship.
This conversion of the heart is echoed in the Psalm response. "The precepts of the Lord give joy to the heart." Anyone who has taken that spiritual journey and found, even if just for a moment, that peace of Christ (I almost wrote piece instead of peace - an interesting slip - I wonder if it would have mattered), know what warmth and joy it brigs. The challenge of course is from that day forward you are trying to find it again. One can only imagine the lives of saints where that peace was a daily diet.
The Gospel for Monday gives us an interesting twist on the miracle accounts. Today as Jesus returns from the mountain he finds the disciples have encountered a situation where simply the name of Jesus was not enough to overcome the situation. We are told in this passage that sometimes, faith alone is not enough, it must be accomplished with prayers. Hmmm, where have I heard that before (St. James)? Conversing and prayers are today's diet. Pax
Scripture from Jas 3:13-18
Jerome Biblical Commentary
13
2 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.
2 [13-18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (James 3:17-18; cf Gal 5:22-23), in contrast to the qualities of earthbound wisdom (James 3:14-16; cf 2 Cor 12:20).
This self-contained section on wisdom, as with the preceding section on the tongue, probably harks back to the "teacher" of 3 : I, since from a Jewish point of view the teacher is almost identical with the "wise man." 13. who is wise: False claims to wisdom by arrogant and quarrelsome would-be teachers are refuted. A real understanding of wisdom is clearly expressed in these verses. Essentially
that of the OT wisdom literature, it is also reminiscent of Paul's understanding in I Cor 1-4. let him' show: This structure of an imperative following an interrogative, having the force of a conditional, is biblical: cf. Dt 20: 58. his works: The teaching of 2:14-26 is being applied to the concept of wisdom. with the meekness of wisdom: The important Christian concept of "meekness" (prauteswhich includes gentleness, moderation, courtesy, humility) occurs frequently in Paul (2 Cor 10: I; Gal 5 :23) and is prominent in the teaching (Mt 5 :5) and example (Mt II :29) of Jesus.
14
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
14. the truth: Judging from the present context, as well as from I :18 and 5 :19, "truth" means the Christian revelation, as put in practice by the Christian "wise man."
15
Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.
15. comes from above: On the heavenly origin of wisdom, c£ Prv 2:6; 8:22-31; Wis 7:25; 9:4,9-10; Sir I :1-4,24. earthly, unspiritual, devilish: In I Cor, the wisdom opposed to divine wisdom is that "of the world" (I :20); it characterizes the man who is "unspiritual" (2:14). Divine wisdom is unknown to "the rulers of this age" (2 :8)-an expression that may include sinful angels.
16
For where jealousy and selfish ambition exist, there is disorder and every foul practice.
16. jealousy. . . selfish ambition... disorder: These expressions occur in the list of vices of 2 Cor 12 :20; they were a feature of early Christian paraenesis.
17
But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.
17. In terms that emphasize the contrast with earthly wisdom, James here gives a masterful sketch of Christian wisdom, redolent of the Syn (cf. the Beatitudes, Mt 5 :3-10) and of Paul (c£ Gal 5 :22-23).
18
And the fruit of righteousness is sown in peace for those who cultivate peace.
18. The verse contains ambiguities. "Harvest of righteousness" could mean either a harvest that is righteousness or a reward for righteous conduct. And this harvest may be sown either "for" or "by" those who make peace. The connection with 3 :17 is through the word "peace." By emphasizing this idea, James sums up, by contrast, his condemnation of false wisdom and prepares for the following consideration of hostilities in the community.
Scripture from Mk 9:14-29
Jerome Biblical Commentary
14
6 When they came to the disciples, they saw a large crowd around them and scribes arguing with them.
15
Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him.
16
He asked them, "What are you arguing about with them?"
6 [14-29] The disciples' failure to effect a cure seems to reflect unfavorably on Jesus (Mark 9:14-18, 22). In response Jesus exposes their lack of trust in God (Mark 4:19) and scores their lack of prayer (Mark 4:29), i.e., of conscious reliance on God's power when acting in Jesus' name. For Matthew, see the note on Matthew 17:14-20. Luke 9:37-43 centers attention on Jesus' sovereign power.
The Epileptic Boy (9:14-29). Although this passage is a composite of several stories, Mark has made of them an artful and unified composition consisting of three scenes, each with narrative and dialogue (q-19c; 19d-24; 25-29), and portraying Jesus as victor over the demon (Leon-Dufour).
14. saw a great crowd: Unlike many of the miracles in Part II of Mk that take place privately, the two miracles in Part IV (here and 10:46-52) take place before crowds. They are in the nature of public proclamations of Jesus' Messianic power. scribes: Their presence is inconsequential to the story, and they disappear from the scene as soon as Jesus chides his disciples for disputing with them. It may be that Mark saw in Jesus' casual dismissal of them an anticipation of his authoritative expulsion of the demon.
17
Someone from the crowd answered him, "Teacher, I have brought to you my son possessed by a mute spirit.
17. teacher: See comment on 4:38.
18
Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so."
19
He said to them in reply, "O faithless generation, how long will I be with you? How long will I endure you? Bring him to me."
18. they were unable: The Greek can also mean "they were not strong [enough]." By driving out the demon Jesus will show himself to be the "stronger" one who overpowers Satan (3 :27). 19. unbelieving generation: See comment on 8 :12. Jesus' exclamation seems out of place in this context, for it is not applicable either to the crowd, to the disciples,
or to the boy's father. Originally added in order to enhance Jesus' transcendence in this scene, it shows that without faith in Christ one is doomed to the fate of this unbelieving generation.
20
They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.
20. they brought the boy to him: Because his father had already brought him to Jesus (9 :17), this verse probably began an originally independent narrative. seeing him: The participle is masculine; (idôn) and refers to "the epileptic boy"; the same is true of the participles pesôn, "falling," and aphrizôn, "foaming at the mouth." But the subject suddenly shifts to "the spirit." The possessed boy is obviously secondary in the narrative; the emphasis falls rather on Jesus' confrontation with the demon.
21
Then he questioned his father, "How long has this been happening to him?" He replied, "Since childhood.
21. how long has he been like this?: Jesus' dialogue with the boy's father is prompted less by a desire for information than by a desire to show the petitioner's extreme distress.
22
It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us."
23
Jesus said to him, " 'If you can!' Everything is possible to one who has faith."
24
Then the boy's father cried out, "I do believe, help my unbelief!"
22. if you can do anything: The request betrays an imperfect confidence in Jesus' power, but at Jesus' behest the man is led to make an act of faith.
25
Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, "Mute and deaf spirit, I command you: come out of him and never enter him again!"
25. he rebuked the unclean spirit: See comment on 1 :25.
26
Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, "He is dead!"
27
But Jesus took him by the hand, raised him, and he stood up.
28
When he entered the house, his disciples asked him in private, "Why could we not drive it out?"
26. like a corpse: Mark apparently intends the boy's exorcism as a symbol of resurrection from death. Note the contrasting terminology in vv. 26-27: "like a corpse. . . he is dead; he raised him up; and he arose";
also the connection of this miracle with the prediction of Jesus' own death and resurrection (8:31,35-37).
29
7 He said to them, "This kind can only come out through prayer."
7 [29] This kind can only come out through prayer: a variant reading adds "and through fasting."
29. impossible to cast out this sort except by prayer: Since the demon was deaf and dumb(9:17,25) the disciples could not resort to the usual method of dialogue with the demon in order to expel him. A more profound communion with God is required. Most mss. add "and by fasting," but this phrase is lacking in the best texts (S *, B, P45) and generally rejected by modern editors.
This miracle concludes the section begun with the first prediction of the passion (8:3 I) and, like Jesus' instructions in 8:34-9:1, is addressed to the crowds. By its content and context it has both Christological and catechetical significance: it is a sign of Jesus' triumph over Beelzebul, a reminder of Jesus' own death and resurrection, and a call to faith in Jesus who alone can deliver one from demonic power.
posted by Deacon Jim | 3:24 AM
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