Monday, February 20, 2006
Plea for Innocence
Tuesday of the Seventh Week in Ordinary Time
http://www.usccb.org/nab/022106.shtml
Reflection:
The readings Tuesday fell like an instruction manual for Christians. St. James is continuing his dialoge about living in harmony with each other. The Gospel is talking more about individual attitudes. Jesus knew his disciples (including James by the way) were talking about who should be more prominent within their group. You'd think they might get the hint with Jesus himself talking about what was going to happen to him, but apparently not.
The Lord exhorts us to have humility and innocence. The faith of a little child is delicious. It asks for no proofs and places no conditions upon itself. The child accepts without question that which has been given them from a trusted source. When intellect takes over in place of faith, that is when we get in trouble.
Unfortunately, maintaining that innocence is impossible for most of us. We constantly question and ask for proof. (Lord, give me a sign!)
Granted, faith is a gift, freely given. Each of us is given some measure of ability to accept that gift. I pray again today that God grant me the innocence and humility to accept Him as a child would and enjoy the peace that flows from that acceptance. Pax
Scripture from Jas 4:1-10
Jerome Biblical Commentary
1
1 Where do the wars and where do the conflicts among you come from? Is it not from your passions 2 that make war within your members?
1 [1-12] The concern here is with the origin of conflicts in the Christian community. These are occasioned by love of the world, which means enmity with God (4). Further, the conflicts are bound up with failure to pray properly (cf Matthew 7:7-11; John 14:13; 15:7; 16:23), that is, not asking God at all or using God's kindness only for one's pleasure (James 4:2-3). In contrast, the proper dispositions are submission to God, repentance, humility, and resistance to evil (James 4:7-10).
2 [1-3] Passions: the Greek word here (literally, "pleasures") does not indicate that pleasure is evil. Rather, as the text points out (James 4:2-3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (James 4:3).
26 (VII) . Causes of Strife; Remedies (4:1-12).
Since faults of the tongue (3 :2-12) and false wisdom (3 :13-16) lead to strife in the community, James now considers the root causes (4:1--6) and remedies (4:7-10) thereof, concluding with a consideration of the law and judgment (4:11-12). 1. wars.. .fightings: The two Gk words often occur together in the figurative sense of contentions, disputes, and the like. They form an emphatic contrast with the last word of the preceding section, "peace." your passions: Lit., "your pleasures" (cf. Ti 3 :3).
2
You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.
2. The generality of v. 1 is now specified with concrete examples. The verse can be construed in various ways, depending on punctuation. It seems better to take "you murder" as the logical consequence of the preceding "you desire and do not have" (with RSV and NEB), rather than to pair "you murder" with "you covet" (with Mussner, Nestle, and Merk). because you do not ask: This echoes, in negative form, the Gospel exhortations on prayer (Mt 7:7-11 par.; Mk II :24; Jn 14:13-14; 1 Jn 3 :22).
3
You ask but do not receive, because you ask wrongly, to spend it on your passions.
3. you ask wrongly: The proper approach to prayer is indicated below (4:7-ro). Cf. also 1 Jn 5:14; Mt 6:33.
4
Adulterers! 3 Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God.
3 [4] Adulterers: a common biblical image for the covenant between God and his people is the marriage bond. In this image, breaking the covenant with God is likened to the unfaithfulness of adultery.
4. adulterers: James adopts the OT prophetic representation of unfaithfulness to God as adultery (Jer 3 :9; Ez 16; Hos 3:1), perhaps echoing the usage of Jesus (Mt 12:39; 16:4; Mk 8:38). world: See comment on 1:27. makes himself an enemy of God: A state of enmity between God and men differs from that of ordinary human relations, because the permanent attitude of love on God's part is not thereby interrupted.
5
Or do you suppose that the scripture speaks without meaning when it says, "The spirit that he has made to dwell in us tends toward jealousy"? 4
4 [5] The meaning of this saying is difficult because the author of Jas cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: "The Spirit that he (God) made to dwell in us yearns (for us) jealously," or, "He (God) yearns jealously for the spirit that he has made to dwell in us." If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf Exodus 20:5; Deut 4:24; Zechariah 8:2.
5. scripture says: No such text can be found in the OT. James may be quoting an apocryphal work, a lost variant from a Gk OT version (cf. J. A. Fitzmyer, NTS 7 [1960--61] 304). The quotation is grammatically ambiguous, and its meaning is obscure. It seems best (with RSV, F. Mussner, J. Jeremias [ZNW 50 (1959) 137-38]) to translate, "he [God] yearns jealously over the spirit which he has made to dwell in us," rather than to make "spirit" the subject of "yearns" (with NEB, Vg). jealously: The OT often represents with the figure of divine jealousy the seriousness of God's will to be worshiped exclusively (Ex 20:5; 34:14; Nm 25:II; Dt 4:24). the spirit: This is the inner, God-given life breathed into man at his creation (cf. 2:26).
6
But he bestows a greater grace; therefore, it says: "God resists the proud, but gives grace to the humble." 5
5 [6] The point of this whole argument is that God wants the happiness of all, but that selfishness and pride can make that impossible. We must work with him in humility (James 4:10).
6. he gives more grace: The reference is not clear. Perhaps it means that, in addition to giving the gift of life (the "spirit" of v. 5), God answers the prayers of the humble (vv. 6b-Io, compared with v. 3). it says: Prv 3 :34 is quoted, as it is also in 1 Pt 5:5 (in a section bearing resemblances to this passage: viz. resistance to the devil: Jas 4:7; 1 Pt 5 :8-9; the paradox of humiliation-exaltation: Jas 4:ro; 1 Pt 5 :6).
7
So submit yourselves to God. Resist the devil, and he will flee from you.
7. resist the
devil: Since the devil personifies rebellion against God, resistance to him includes submission to God, as in Mt 4:8-10.
8
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds.
8. draw near to God: This expression was used of Moses (Ex 24:22) and of priests in the Temple (Ez 44:15); but also figuratively, as it is here (Hos 12:7 [LXX]; Wis 6:19; Jdt 8 :27). For God's responding to man's turning
to him, cf. Zech 1:3; Mal 3 :7. cleanse your hands. .. purify your hearts: This same combination of figures occurs in Ps 33 :4. double-minded: See comment on 1 :8.
9
Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection
9. be wretched, mourn, and weep: James echoes the grim earnestness of the OT prophets (cf. JI 1 :8-16). That James does not intend to banish all joy from Christian life is evident from 1:2 and 5 :13.
10
Humble yourselves before the Lord and he will exalt you.
10. The details of the preceding exhortation are summed up in this one disposition. There is probably dependence on sayings of Jesus (cf. Lk I4:11; 18:14; Mt23:12).
Scripture from Mk 9:30-37
Jerome Biblical Commentary
30
They left from there and began a journey through Galilee, but he did not wish anyone to know about it.
(b) SECOND PREDICTION OF THE PASSION AND IT's SEQUEL (9:30-10:32).
(i) The second prediction (9:30-31). 30. leaving that place: Compare the similar formula of 7 :24.
31
He was teaching his disciples and telling them, "The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise."
32
But they did not understand the saying, and they were afraid to question him.
33
8 They came to Capernaum and, once inside the house, he began to ask them, "What were you arguing about on the way?"
34
But they remained silent. They had been discussing among themselves on the way who was the greatest.
8 [33-37] Mark probably intends this incident and the sayings that follow as commentary on the disciples' lack of understanding (Mark 9:32). Their role in Jesus' work is one of service, especially to the poor and lowly. Children were the symbol Jesus used for the anawim, the poor in spirit, the lowly in the Christian community.
31. will be betrayed: A prediction of Judas' treason, but the word can also mean "be handed over" to death according to God's saving design (Rom 4:25; 8:32). kill: See comment on 8 :31.
(ii) Misunderstanding of the disciples (9 :32-34). Mark seems to have compiled 9:33-37 from elements in the Gospel tradition, simply to keep the symmetry with the first and third predictions of the passion.
35
Then he sat down, called the Twelve, and said to them, "If anyone wishes to be first, he shall be the last of all and the servant of all."
36
Taking a child he placed it in their midst, and putting his arms around it he said to them,
35. if anyone wishes to be first: This saying is apparently an abbreviation of 10 :43-44.
37
"Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the one who sent me."
37. whoever receives one such child: Comparison with 9 :42, where Jesus refers to Iris followers as "little ones," suggests that this saying originally meant "Whoever listens to one of my disciples listens to me." Variant versions of this saying occur in Mt 10:40; Lk 10:16; Jn 13 :20, where it refers to the reception accorded to Christ's disciples. In 9:37 Mark seems to have adapted the saying into a lesson on how the disciples are to treat others.
Plea for Innocence
Tuesday of the Seventh Week in Ordinary Time
http://www.usccb.org/nab/022106.shtml
Reflection:
The readings Tuesday fell like an instruction manual for Christians. St. James is continuing his dialoge about living in harmony with each other. The Gospel is talking more about individual attitudes. Jesus knew his disciples (including James by the way) were talking about who should be more prominent within their group. You'd think they might get the hint with Jesus himself talking about what was going to happen to him, but apparently not.
The Lord exhorts us to have humility and innocence. The faith of a little child is delicious. It asks for no proofs and places no conditions upon itself. The child accepts without question that which has been given them from a trusted source. When intellect takes over in place of faith, that is when we get in trouble.
Unfortunately, maintaining that innocence is impossible for most of us. We constantly question and ask for proof. (Lord, give me a sign!)
Granted, faith is a gift, freely given. Each of us is given some measure of ability to accept that gift. I pray again today that God grant me the innocence and humility to accept Him as a child would and enjoy the peace that flows from that acceptance. Pax
Scripture from Jas 4:1-10
Jerome Biblical Commentary
1
1 Where do the wars and where do the conflicts among you come from? Is it not from your passions 2 that make war within your members?
1 [1-12] The concern here is with the origin of conflicts in the Christian community. These are occasioned by love of the world, which means enmity with God (4). Further, the conflicts are bound up with failure to pray properly (cf Matthew 7:7-11; John 14:13; 15:7; 16:23), that is, not asking God at all or using God's kindness only for one's pleasure (James 4:2-3). In contrast, the proper dispositions are submission to God, repentance, humility, and resistance to evil (James 4:7-10).
2 [1-3] Passions: the Greek word here (literally, "pleasures") does not indicate that pleasure is evil. Rather, as the text points out (James 4:2-3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (James 4:3).
26 (VII) . Causes of Strife; Remedies (4:1-12).
Since faults of the tongue (3 :2-12) and false wisdom (3 :13-16) lead to strife in the community, James now considers the root causes (4:1--6) and remedies (4:7-10) thereof, concluding with a consideration of the law and judgment (4:11-12). 1. wars.. .fightings: The two Gk words often occur together in the figurative sense of contentions, disputes, and the like. They form an emphatic contrast with the last word of the preceding section, "peace." your passions: Lit., "your pleasures" (cf. Ti 3 :3).
2
You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.
2. The generality of v. 1 is now specified with concrete examples. The verse can be construed in various ways, depending on punctuation. It seems better to take "you murder" as the logical consequence of the preceding "you desire and do not have" (with RSV and NEB), rather than to pair "you murder" with "you covet" (with Mussner, Nestle, and Merk). because you do not ask: This echoes, in negative form, the Gospel exhortations on prayer (Mt 7:7-11 par.; Mk II :24; Jn 14:13-14; 1 Jn 3 :22).
3
You ask but do not receive, because you ask wrongly, to spend it on your passions.
3. you ask wrongly: The proper approach to prayer is indicated below (4:7-ro). Cf. also 1 Jn 5:14; Mt 6:33.
4
Adulterers! 3 Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God.
3 [4] Adulterers: a common biblical image for the covenant between God and his people is the marriage bond. In this image, breaking the covenant with God is likened to the unfaithfulness of adultery.
4. adulterers: James adopts the OT prophetic representation of unfaithfulness to God as adultery (Jer 3 :9; Ez 16; Hos 3:1), perhaps echoing the usage of Jesus (Mt 12:39; 16:4; Mk 8:38). world: See comment on 1:27. makes himself an enemy of God: A state of enmity between God and men differs from that of ordinary human relations, because the permanent attitude of love on God's part is not thereby interrupted.
5
Or do you suppose that the scripture speaks without meaning when it says, "The spirit that he has made to dwell in us tends toward jealousy"? 4
4 [5] The meaning of this saying is difficult because the author of Jas cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: "The Spirit that he (God) made to dwell in us yearns (for us) jealously," or, "He (God) yearns jealously for the spirit that he has made to dwell in us." If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf Exodus 20:5; Deut 4:24; Zechariah 8:2.
5. scripture says: No such text can be found in the OT. James may be quoting an apocryphal work, a lost variant from a Gk OT version (cf. J. A. Fitzmyer, NTS 7 [1960--61] 304). The quotation is grammatically ambiguous, and its meaning is obscure. It seems best (with RSV, F. Mussner, J. Jeremias [ZNW 50 (1959) 137-38]) to translate, "he [God] yearns jealously over the spirit which he has made to dwell in us," rather than to make "spirit" the subject of "yearns" (with NEB, Vg). jealously: The OT often represents with the figure of divine jealousy the seriousness of God's will to be worshiped exclusively (Ex 20:5; 34:14; Nm 25:II; Dt 4:24). the spirit: This is the inner, God-given life breathed into man at his creation (cf. 2:26).
6
But he bestows a greater grace; therefore, it says: "God resists the proud, but gives grace to the humble." 5
5 [6] The point of this whole argument is that God wants the happiness of all, but that selfishness and pride can make that impossible. We must work with him in humility (James 4:10).
6. he gives more grace: The reference is not clear. Perhaps it means that, in addition to giving the gift of life (the "spirit" of v. 5), God answers the prayers of the humble (vv. 6b-Io, compared with v. 3). it says: Prv 3 :34 is quoted, as it is also in 1 Pt 5:5 (in a section bearing resemblances to this passage: viz. resistance to the devil: Jas 4:7; 1 Pt 5 :8-9; the paradox of humiliation-exaltation: Jas 4:ro; 1 Pt 5 :6).
7
So submit yourselves to God. Resist the devil, and he will flee from you.
7. resist the
devil: Since the devil personifies rebellion against God, resistance to him includes submission to God, as in Mt 4:8-10.
8
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds.
8. draw near to God: This expression was used of Moses (Ex 24:22) and of priests in the Temple (Ez 44:15); but also figuratively, as it is here (Hos 12:7 [LXX]; Wis 6:19; Jdt 8 :27). For God's responding to man's turning
to him, cf. Zech 1:3; Mal 3 :7. cleanse your hands. .. purify your hearts: This same combination of figures occurs in Ps 33 :4. double-minded: See comment on 1 :8.
9
Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection
9. be wretched, mourn, and weep: James echoes the grim earnestness of the OT prophets (cf. JI 1 :8-16). That James does not intend to banish all joy from Christian life is evident from 1:2 and 5 :13.
10
Humble yourselves before the Lord and he will exalt you.
10. The details of the preceding exhortation are summed up in this one disposition. There is probably dependence on sayings of Jesus (cf. Lk I4:11; 18:14; Mt23:12).
Scripture from Mk 9:30-37
Jerome Biblical Commentary
30
They left from there and began a journey through Galilee, but he did not wish anyone to know about it.
(b) SECOND PREDICTION OF THE PASSION AND IT's SEQUEL (9:30-10:32).
(i) The second prediction (9:30-31). 30. leaving that place: Compare the similar formula of 7 :24.
31
He was teaching his disciples and telling them, "The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise."
32
But they did not understand the saying, and they were afraid to question him.
33
8 They came to Capernaum and, once inside the house, he began to ask them, "What were you arguing about on the way?"
34
But they remained silent. They had been discussing among themselves on the way who was the greatest.
8 [33-37] Mark probably intends this incident and the sayings that follow as commentary on the disciples' lack of understanding (Mark 9:32). Their role in Jesus' work is one of service, especially to the poor and lowly. Children were the symbol Jesus used for the anawim, the poor in spirit, the lowly in the Christian community.
31. will be betrayed: A prediction of Judas' treason, but the word can also mean "be handed over" to death according to God's saving design (Rom 4:25; 8:32). kill: See comment on 8 :31.
(ii) Misunderstanding of the disciples (9 :32-34). Mark seems to have compiled 9:33-37 from elements in the Gospel tradition, simply to keep the symmetry with the first and third predictions of the passion.
35
Then he sat down, called the Twelve, and said to them, "If anyone wishes to be first, he shall be the last of all and the servant of all."
36
Taking a child he placed it in their midst, and putting his arms around it he said to them,
35. if anyone wishes to be first: This saying is apparently an abbreviation of 10 :43-44.
37
"Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the one who sent me."
37. whoever receives one such child: Comparison with 9 :42, where Jesus refers to Iris followers as "little ones," suggests that this saying originally meant "Whoever listens to one of my disciples listens to me." Variant versions of this saying occur in Mt 10:40; Lk 10:16; Jn 13 :20, where it refers to the reception accorded to Christ's disciples. In 9:37 Mark seems to have adapted the saying into a lesson on how the disciples are to treat others.
posted by Deacon Jim | 3:28 AM
0 Comments:
Post a Comment
<< Home