Memorial of Saint Scholastica, virgin
(Genesis 2:18-25; Mark 7:24-30)
A welcome change in Christian theology is the recognition that women are not morally weaker than men. Theologians as illustrious as Augustine and Aquinas opined that the Devil could seduce Eve into sinning since (according to Aquinas) in her “the gift of the light of reason shone with lesser brilliance.” We would search the Catechism of the Catholic Church in vain for such a jibe.
Actually a case can be made for the superiority of women in Genesis. The reading today shows how the woman is created from the flesh of Adam and not from dust as he is. Then, the woman is evidently made whole where Adam is missing the part of his anatomy that God used to form the woman. Finally, Adam seems to recognize a priority about the woman as he names her (in Hebrew) “’ishah” before he names himself “’ish.”
The great theologians of antiquity never said that women are not created in God’s image thereby lacking human dignity. We must go farther than that, however, without tipping toward a chauvinist view in favor of women. Men and women are equal in dignity and complementary in makeup and, to some extent, function. With their talents, both shared and distinctive, they can together make the world a satisfying place to live.
Wednesday, February 9, 2011
Wednesday of the Fifth Week in Ordinary Time
(Genesis 2:4b-9.15-17; Mark 7:14-23)
When television was still very young, a weekly series of dramas once told the story of the man who left his hometown to learn everything there is. He comes back to report to his townspeople the fruit of his efforts. When all gather to hear what he has to say, the man divulges the wisdom gained in ten simple lessons. “I am the Lord, your God;” he proclaims, “You shall not have strange gods before me.” Today’s reading from Genesis tells us as much.
We may wonder why God forbids eating the fruit of the tree of knowledge of good and evil. After all, we wonder, can knowledge be bad for us? The answer that Scripture provides sounds blasphemous to the modern way of thinking. “Yes,” it says, “if knowledge is divorced from obedience to God’s commands, it leads to folly.” Anticipating knowledge of atomic weapons and human cloning, Genesis reminds us that God’s law is given not to obstruct human progress but to abet it. Only in conjunction with divine rule can humans advance in harmony and justice.
Contemporary wisdom tells us to take nothing for granted; everything -- even dogmas of faith -- must be challenged. Such an attitude will only lead to the loss of the basis of human dignity. It is not that we are forbidden to question what we have been taught. But our questions should be framed so that they lead us to greater appreciation of the faith we cherish, not to its demise. Universal skepticism does not lead to wisdom but to confusion. Only through abiding by God’s revelation will we advance on the road of understanding.
(Genesis 2:4b-9.15-17; Mark 7:14-23)
When television was still very young, a weekly series of dramas once told the story of the man who left his hometown to learn everything there is. He comes back to report to his townspeople the fruit of his efforts. When all gather to hear what he has to say, the man divulges the wisdom gained in ten simple lessons. “I am the Lord, your God;” he proclaims, “You shall not have strange gods before me.” Today’s reading from Genesis tells us as much.
We may wonder why God forbids eating the fruit of the tree of knowledge of good and evil. After all, we wonder, can knowledge be bad for us? The answer that Scripture provides sounds blasphemous to the modern way of thinking. “Yes,” it says, “if knowledge is divorced from obedience to God’s commands, it leads to folly.” Anticipating knowledge of atomic weapons and human cloning, Genesis reminds us that God’s law is given not to obstruct human progress but to abet it. Only in conjunction with divine rule can humans advance in harmony and justice.
Contemporary wisdom tells us to take nothing for granted; everything -- even dogmas of faith -- must be challenged. Such an attitude will only lead to the loss of the basis of human dignity. It is not that we are forbidden to question what we have been taught. But our questions should be framed so that they lead us to greater appreciation of the faith we cherish, not to its demise. Universal skepticism does not lead to wisdom but to confusion. Only through abiding by God’s revelation will we advance on the road of understanding.
Tuesday, February 8, 2011
Tuesday of the Fifth Week in Ordinary Time
(Genesis 1:20-2:4a; Mark 7:1-3)
The section from Genesis read today at mass today places land animals in the center of the animal kingdom. They are made after the birds and the fish and before humans. For this reason, they have been called God’s “middle children” with the chore of resolving the controversies which arise among fish and fowl -- their tougher siblings – and the more spoiled peoples of the earth with their parent, God.
Yet humans who, created in the image of God, should know better too often mistreat animals. It is not that we eat their flesh that cries for attention but that we demean them in the process. Chickens (which, of course, are fowl) often do not see the light of day. Cattle are not allowed to pasture as evolution (we might say, “God”) designed them. Then the numerous accounts of animal abuse from training them to mutilate one another to pure cruelty from not feeding call into question humans’ elevated status.
God gave us animals to use, not to abuse. Indeed, He also gave us the Sabbath so that we might contemplate His bounty and respond with gratitude. Animal activists for all the blabber about “rights” have, at least, made us aware of our rapaciousness. Treating not only dogs and cats but cows and chickens with more care should enhance our appreciation for God.
(Genesis 1:20-2:4a; Mark 7:1-3)
The section from Genesis read today at mass today places land animals in the center of the animal kingdom. They are made after the birds and the fish and before humans. For this reason, they have been called God’s “middle children” with the chore of resolving the controversies which arise among fish and fowl -- their tougher siblings – and the more spoiled peoples of the earth with their parent, God.
Yet humans who, created in the image of God, should know better too often mistreat animals. It is not that we eat their flesh that cries for attention but that we demean them in the process. Chickens (which, of course, are fowl) often do not see the light of day. Cattle are not allowed to pasture as evolution (we might say, “God”) designed them. Then the numerous accounts of animal abuse from training them to mutilate one another to pure cruelty from not feeding call into question humans’ elevated status.
God gave us animals to use, not to abuse. Indeed, He also gave us the Sabbath so that we might contemplate His bounty and respond with gratitude. Animal activists for all the blabber about “rights” have, at least, made us aware of our rapaciousness. Treating not only dogs and cats but cows and chickens with more care should enhance our appreciation for God.
Monday, February 7, 2011
Monday of the Fifth Week in Ordinary Time
(Genesis 1:1-19; Mark 5:53-56)
Theologian Scott Hahn finds God as humans’ benefactor in the story of creation. Hahn notes that on each of the first three days God creates an essential element of life and sustenance. On the first day God creates time with the separation of day and night. As Einstein observed, time is indispensable so that everything would not happen at once. On the second day God creates space with the separation of the waters above from the waters below. And on the third day God creates life and sustenance with vegetation.
The second three days are filled with no less ambitious activity. Corresponding to the creation of time, God makes the sun and other stars as governors of day and night. On the fifth day He will make the birds of the air as rulers of the space he created on the second day and, as well, the fish to inhabit the waters below. On the sixth day the Lord will produce land animals and, finally, humans who will not only be sovereigns of the land but the prime beneficiaries of all God’s efforts.
The Church understands creation as by no means necessary, but rather God’s gratuitous gift. It springs from the love of the Trinity that flows over to bless everything else with temporal existence and humans with, eventually, the grace of eternal life.
(Genesis 1:1-19; Mark 5:53-56)
Theologian Scott Hahn finds God as humans’ benefactor in the story of creation. Hahn notes that on each of the first three days God creates an essential element of life and sustenance. On the first day God creates time with the separation of day and night. As Einstein observed, time is indispensable so that everything would not happen at once. On the second day God creates space with the separation of the waters above from the waters below. And on the third day God creates life and sustenance with vegetation.
The second three days are filled with no less ambitious activity. Corresponding to the creation of time, God makes the sun and other stars as governors of day and night. On the fifth day He will make the birds of the air as rulers of the space he created on the second day and, as well, the fish to inhabit the waters below. On the sixth day the Lord will produce land animals and, finally, humans who will not only be sovereigns of the land but the prime beneficiaries of all God’s efforts.
The Church understands creation as by no means necessary, but rather God’s gratuitous gift. It springs from the love of the Trinity that flows over to bless everything else with temporal existence and humans with, eventually, the grace of eternal life.
Friday, February 4, 2011
Friday of the Fourth Week in Ordinary Time
(Hebrews 13:1-8; Mark 6:14-29)
The exceptionally beautiful exhortation from the Letter to the Hebrews today typically comes at the end of a New Testament epistle. After expressing the basis of his faith in Jesus, the author describes several actions consonant with such belief. The exhortation is thus called paraclesis from the Greek language meaning a strengthening of mind as well as heart to what has been taught.
The first part of the paraclesis in Hebrews considers practices to be followed. Christians are to offer hospitality freely because one never knows who the guest is. The last verse of the passage today recalls that Jesus is always the same, always ready to be our guest. A table prayer attributed to Benedictine monks joins the two ideas in verse:
O thou…
Who hast multiplied loaves and fishes
And converted water into wine;
Do thou come to our table
As guest and giver to dine.
It cannot be wrong to have private dinner parties. Couples, families, and associates need occasions to share exclusively over a meal. But such instances should not blind us to the evangelical call to share our sustenance with others. Especially the poor, as the last judgment parable in St. Matthew’s Gospel indicates, have a claim on our ample resources. In breaking bread with them, Jesus tells us, we entertain him at table.
(Hebrews 13:1-8; Mark 6:14-29)
The exceptionally beautiful exhortation from the Letter to the Hebrews today typically comes at the end of a New Testament epistle. After expressing the basis of his faith in Jesus, the author describes several actions consonant with such belief. The exhortation is thus called paraclesis from the Greek language meaning a strengthening of mind as well as heart to what has been taught.
The first part of the paraclesis in Hebrews considers practices to be followed. Christians are to offer hospitality freely because one never knows who the guest is. The last verse of the passage today recalls that Jesus is always the same, always ready to be our guest. A table prayer attributed to Benedictine monks joins the two ideas in verse:
O thou…
Who hast multiplied loaves and fishes
And converted water into wine;
Do thou come to our table
As guest and giver to dine.
It cannot be wrong to have private dinner parties. Couples, families, and associates need occasions to share exclusively over a meal. But such instances should not blind us to the evangelical call to share our sustenance with others. Especially the poor, as the last judgment parable in St. Matthew’s Gospel indicates, have a claim on our ample resources. In breaking bread with them, Jesus tells us, we entertain him at table.
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