Two contrasting words emerge from the readings, “rock” and “flesh.” In them we can recognize the rich diversity and development of the Scriptures. A literal rock is the source of fresh water and vigorous life in the Book of Numbers. In Matthew’s Gospel a human “rock” becomes the foundation of the church.
The readings speak of hope, the quality of persevering despite bad reports and long delays, and God’s adjustment to our human responses. The Israelites gave up so quickly, but the Canaanite woman would not take No for an answer. Jeremiah would not revise his early message of hope for the
Never neglecting his people, God comes to rescue them in a moment of crisis, defending Moses against the envy of Miriam and Aaron. The Israelites are drawn back from the land of exile; and the disciples, adrift on the lake of Galilee in a violent storm, are saved from drowning.
We have striking contrasts and confrontations to meditate on today. While providing food in the wilderness, Moses succumbs to the people’s complaint, while in a similar context Jesus feeds the crowds. We hear of prophets quarreling with one another and of Jesus’ being mistaken for a ghost.
Great wonders are proclaimed in today’s Liturgy. God’s love and God’s care for humanity are made manifest, and those who gather for Mass are invited to join in God’s feast.
Leviticus 25 summarizes the sociological setting of ancient Israel. It states the secular context regulating land and family relationships, and roots these rights and obligations in Israel’s relationship to God. Another passage from this chapter, not cited today, gives the theological basis. Through
Today we celebrate the feast of St Martha, who was sister both to Mary and Lazarus. We recently heard in a gospel passage how Mary “chose the better part” when Jesus came to visit their home – “better part” being her close attentiveness to Jesus at his feet. But, this does not preclude Martha’s
Today we conclude the Book of Exodus, as important to the Old Testament as are the gospels to the New. We also conclude another of the major sections in Matthew’s gospel, on the reign or kingdom of God (Matthew 11:2–13:53). In these readings we find God’s merciful way of starting over
At crucial transitions in our life, and certainly at the hour of death, we are obliged to exchange all our possessions for the pearl of great price. Then the challenge of Joshua to the Israelites in the drama of covenant renewal at Shechem is leveled at ourselves: Now, therefore,
While the heart of the Mosaic Torah is found at Exodus chapters 19-24, there is a major theological commentary on it, in chaps. 32-34, which really provides the key to the entire Book of Exodus. Because the Way of the Covenant is a total way of life
James, son of Alphaeus is often identified with James the Less, who is only mentioned three times in the Bible, each time in connection with his mother. Mark 15:40 refers to “Mary the mother of James the younger and of Joses”, while Mark 16:1 and Matthew 27:56 refer to “Mary, the mother of James”.
Solomon prayed for the gift of discernment, something that we all need as our guide in making decisions. All things have their own intrinsic value, but if we over-value any of our favourite “things”, we devalue God. Deep down, I need to loosen my grip on what is transient, and hold firm to what is eternal, in the spirit of faith-filled discernment. I need to find what is the real treasure, the one thing really worth
This summer Sunday, those who gather for worship rejoice in many gifts, including the promise that all will share in Christ’s glory. At Mass, they give thanks for these treasures, as they continue on the journey to the fullness of the kingdom of heaven.
(from an address of pope Benedict XVI in St Peter’s Square, October 28, 2010.)
I would like to present the figure of St Bridget of Sweden, co-patroness of Europe, her message, and the reasons why this woman has much to teach — even today — to the Church and to the world. We know well the events of her life, because
(by Jane Williams). In recent years St Mary Magdalene must have become one of the best known characters of the early church. Yet even before Dan Brown’s Da Vinci Code she seems to have been a woman around whom myths and legends have gathered.
The Scriptures identify two different moments in our lives: first, as in Exodus we are fired with dreams and visions; later these early ideals become memories to inspire us anew and correct our meandering ways. Sometimes in the gospel God speaks to us plainly, at other times in riddles.
Today we begin reading from Jeremiah, one of the most influential prophets, whose impact on the popular piety of Israel was immense. The fame of Jeremiah probably explains why the book is textually so mixed up, between the Hebrew and its early Greek translation. A book that is in such
The Exodus text and the final prayer in Micah both tell of Israel’s liberation and journey towards the promised land; and each stresses Israel’s separateness from all other nations. Matthew, on the contrary, sees Jesus forming a new family of outsiders, based on “whoever does the will of my Father.” This qualification
How few of us are willing to really trust in God. We are like the Israelites, who after their release from Egypt were still fearful that God would abandon them in the desert. Unless they could see immediate solutions that did away with all risk, the people complained and put this bitter question to Moses:
At the start of Mass for this mid-July Sunday, the celebrant may greet the people in these words: “We have been called together by the Spirit of God to celebrate the resurrection of the Lord Jesus. The Spirit teaches us to pray, and moves us to glorify the Lord’s name.”
