Week 17 Sunday (Year A)

Readings: 1 Kings 3:5, 7-12; Psalm 119; Romans 8:28-30; Matthew 13:44-52 (or 13:44-46)

Solomon is remembered for his wisdom and because of this reputation most of the wisdom literature of the Bible is attributed to him. For him the pearl of great price, the treasure hidden in the field of this world, was the wisdom and understanding needed to govern well. The Lord is pleased with his request and gives him a heart that is wise and understanding.

The person who finds the treasure hidden in a field is, Jesus tells us, filled with joy. He is transformed, his life radically changed, as he goes and sells everything in order to buy the field. The merchant is in a different situation since his job is to look for pearls. He spends his life searching and eventually finds one of great value. We are not told about his joy but we can presume it, as he too goes, sells all he has, and buys the pearl.

In one case we are told that the Kingdom of Heaven is like the treasure, in the other case we are told that the Kingdom is like the merchant searching. So the Kingdom is in the relationship between people and something of great value that gives them joy and becomes the exclusive focus of their lives, their obsession.  It might come their way fortuitously or as a result of long searching. Either way it becomes the exclusive focus of their lives from that moment onward.

So God became the exclusive focus of Moses’ life after his encounter with Him in the burning bush. So too for David and for Solomon who in spite of their many other distractions and weaknesses remained focused on the Lord and His intentions for His people. Even more so was the Father the exclusive focus of the life of Jesus from the earliest moment of his existence.

We are left with questions about the man who found the treasure and the merchant searching for pearls. What did they want these riches for? Solomon's request makes sense for a man in his position. For the treasure-finder and the pearl-seeker, it seems that it was enough for them to possess such great wealth.

With the treasure of the Kingdom, or the treasure entrusted to Moses by God, or the wisdom entrusted to Solomon by God, or the mission entrusted to the apostles by Jesus, we have the words of the scriptures to teach us why the Kingdom is the treasure hidden in the field and the pearl of great price. They teach us why the Kingdom is worth searching for. It is because it means life for human beings, the fullness of life for human beings, eternal life for human beings. Knowing the Father and Jesus Christ whom he has sent: this is eternal life, says Jesus at the beginning of his priestly prayer in John's gospel. The law and the prophets and the writings are worth exploring, valuing, studying and putting into practice. The words of the scriptures are the field in which we search for the treasure. Why search there, someone might ask? With Peter we can reply: where else can we go? the scriptures are all about Jesus and it is he who has the words of eternal life.

Feast of Saint James - 25 July

Readings: 2 Corinthians 4:7-15; Psalm 126; Matthew 20:20-18

The Letter of St James comes to mind when thinking about community life. Invariably young men coming to find out about the Dominicans mention community life as one of the things they want, one of the things that attracts them to our way of life. But then we know from experience that community life often becomes problematic later on, some come to find it heavy, unhelpful, and a burden that seems not worth bearing. The Letter of James is about this, about people who believe in Christ trying to live together, and the difficulties they experience. He has many comments relevant to community life in his discussion of vices and virtues, of anger and partiality, of control of the tongue, of jealousy and ambition. It is a very practical letter.

James puts his finger on the attitudes and dispositions that make life together difficult. People are usually relieved to be given a diagnosis for a problem even before they are told whether there is any treatment for it and what that treatment might involve. To understand where problems arise, why there are problems in the first place, is already a growth in wisdom. James does this for us. The letter belongs firmly within Jewish traditions of practical wisdom, drawing on the sapiential and prophetic literature of the Old Testament. This brings him close to much of the earliest gospel material. His teaching is similar to what we find in Matthew and Luke, about beatitudes and woes, attitudes to the Law, not judging others, prayer, the danger of riches, and so on.

James is very clear that problems in communities arise as a result of problems within individuals: 4:1ff. So it is not a Marxist-style analysis that we find here, seeing problems originating in systems or structures or other people's use of power, but rather a spiritual and even psychological analysis, seeing how problems for living together arise from conflicts internal to individuals. This is why desire is such a central concern in the letter. He is referring not just to lust but to 'having' in general, and to 'wanting' in general, to the kind of having and wanting that can only be fulfilled at the expense of others. ‘Where you find jealousy and ambition you find disorder’, he says in 3:16. This is where things go wrong. In Old Testament terms it is foolishness, manifesting itself as bitter jealousy and selfish ambition. I want to have - but my wanting to have sets off these negative things in me: jealousy and ambition. His analysis seems to anticipate the kind of thing René Girard talks about in his analysis of desire and its destructive consequences for human societies.

There is, however, also a 'socio-political' level to the analysis we find in James. He speaks of the danger of riches, and power, the way we are with the rich and powerful, and the way we are with the poor and lowly. It is still the case that we respond differently to neat and tidy well-dressed people, and to dirty and untidy smelly people. We will find ourselves reacting differently to people whom the world has decided are important and to those whom it has decided are not important. We can translate that into our dealings with each other in families and communities: who counts? what’s the pecking order?

So what to do? Prayer is one of the things to do and James talks about it quite a few times for such a short letter, and not only in the famous passage which the Church sees as establishing the sacrament of anointing, the prayer of faith for the sick person. And there is an interesting twist because James warns us that we can even put our prayer at the service of our desire. You might say, 'well, is that not what we are supposed to do?' Thomas Aquinas calls prayer 'the interpreter of desire'. But, James says, ‘you ask and do not receive because you ask wrongly, to spend it on your passions' (4:3). The passions he has just been talking about are jealousy and ambition so we have to watch out that we do not try to put our prayer at the service of these.

As we read through the letter we will probably find ourselves wanting James to be more Christian – to say something about Christ, and about love, and about grace. He does not say much about Christ, he mentions love of neighbour as the ‘royal law’, and he echoes Old Testament passages which say that God gives His grace to the humble.

For one who talks a lot about mercy, his analysis is fairly merciless. He invents a word for his readers – you are dipsuchos, he says, double-minded, split, your desire fragmented, and here is the root of your problems. ‘Above all’, he says in 5:12, and we expect something big after that, ‘above all do not swear by heaven or earth or anything else. Let your yes be yes and your no be no’. It is a bit disappointing after the lead in ('above all'), but the world would be transformed, and our community life improved remarkably, if we used our tongues with the care James recommends, and if when we did speak we did it with the integrity and directness he encourages.

Although he does not get round to spelling out solutions as clearly as other moralists of the New Testament (Paul, 1 Peter), James brilliantly diagnoses the problems of community life and reminds us of the need to cast ourselves humbly on God’s grace: James 4:7a,8,10.

Week 16 Friday (Year 2)

Readings: Jeremiah 3:14-17; Jeremiah 31:10-13; Matthew 13:18-23

Finally, Jesus gives an interpretation of the parable of the sower. This interpretation is simple and well-known. The text from Isaiah which he quotes between the first telling of the parable and this interpretation speaks of seeing, hearing and understanding. It refers to different levels of appropriation of the presence and action of God - one can look but not see, listen but not hear, one can receive the word but still fail to understand.

The first reading today, from Jeremiah, speaks of how things might reach the heart or fail to reach the heart. This is the concern of the parable also. The word by the path, on the rocks, and in the thorn bushes, has the potential to bear fruit since it is the word of the kingdom, the Word of God, but for different reasons it fails to reach the heart. Only the seed that falls on the good soil, that is seen, heard and understood, bears fruit. It is seed that has reached the heart, has taken root there in knowledge and understanding, and so bears the fruit of the word.

'I will give you shepherds after my own heart', the Lord says through Jeremiah, shepherds who will help to find a way through the hardness of heart that prevents the word from bearing fruit. Later Ezekiel will carry it one step further, saying that the Lord himself will come to shepherd his people: he will give up altogether on human shepherds, it seems.

But the goal is the same in all these texts: to see how the word of the kingdom might find its way through the hardness of heart which is the final and most resistant obstacle to its flourishing. Heart wants to speak to heart (it is the motto of Saint John Henry Newman, cor ad cor loquitur) but the human heart is often blind, deaf, and closed to the appeal of the Word.

A salutary exercise for us is to meditate on what aspects of modern life prevent us seeing, hearing and understanding the Word of the Kingdom. Many of these obstacles are as ancient as human nature itself but there are surely some particular challenges in the times in which we are living.

What are the birds that whip away the seed before it begins to grow?

What is the rocky terrain that gives it a false start, growing quickly for a bit but soon perishing?

What are the thorn bushes - riches and distractions - most likely to suffocate the Word now?

Above all what are the things that harden our hearts, that lead us to close them down, prevent us from seeing clearly and hearing accurately, and so prevent us entering into the knowledge and understanding which alone will give us freedom, joy and conviction?

Saint Brigid of Sweden - 23 July - Feast in Europe

Readings: Galatians 2:19–20; Psalm 33(34); John 15:1–8

Saint Bridget of Sweden is one of the female patron saints of Europe, alongside Saint Catherine of Siena and Saint Teresa Benedicta of the Cross (Edith Stein). They were chosen to represent the different parts of the continent and the various periods of its history (although Bridget and Catherine were contemporaries). It is no coincidence that they are also figures of historical importance in their respective countries and in the eras in which they lived.

We celebrate them for their holiness, for the fact that they distinguished themselves in faith, hope and charity. Each of these three women had a rich inner life and was deeply devoted to prayer and meditation, so much so that the course of their lives was a journey towards an ever-deeper union with Christ.

In the life of Bridget (c. 1304–1373) we see how that union with Christ, and indeed her identification with Him, bore great fruit in her works of charity, particularly towards the poor and the sick. The same is true of Catherine of Siena: the more she identified with Christ through the mystical experiences granted to her, the more she committed herself to the concerns of the Church and the world. We can describe them as great champions of justice and peace in their time

Edith Stein was not called to active ministry in the same way as the other two, but she is an extraordinary witness to the passive aspect of the Christian life, which bore fruit in what she experienced in her search for truth and in what she suffered, rather than in external projects (apart, of course, from the books she wrote).

The Passion of Jesus is central to the spirituality of all three, and particularly so for Bridget of Sweden, who, from a very young age, received visions of events in the life of Jesus, particularly his birth in Bethlehem and the events of his suffering and death. These were set down in writing and have borne fruit in many lives, as they continue to do for many people who still use them for meditation today.

Bridget also continued to attract criticism and even ridicule for her claims regarding these visions. Yet such reactions do not detract from the heart of her holiness, which consists in union with Christ through faith, hope and charity. The readings chosen for the Mass on her feast day highlight this very clearly: ‘It is no longer I who live, but Christ who lives in me’, ‘without me you can do nothing’.

This is the Christian life for every baptised person. Those we honour as saints are simply brothers and sisters in Christ who, by the grace of God, have been able to live out these gifts in an extraordinary way. Thus they remain fruitful branches of the vine even centuries after their lives have ended.

Week 16 Thursday (Year 2)

Readings: Jeremiah 2:1-3, 7-8, 12-13; Psalm 36; Matthew 13:10-17

Mark Twain is quoted as saying that it was not the parts of the Bible he did not understand that bothered him, it was the parts of the Bible that he did understand. There is plenty that we do understand and that we can be getting on with. What Jesus asks of his disciples is very clear: the great commandment of love, the new commandment to love one another as He has loved us, the compassion of the Good Samaritan and the Prodigal Father, taking up one's cross each day to follow Him, praying as He prayed, being with others as He was with others ...

Perhaps we think that the parts of the Bible we do not understand contain a more sophisticated or profound truth than the many things we do understand. Faced with a statement like the one in today's gospel, that 'anyone who has will be given more but from anyone who has not even what he has will be taken away', we might just scratch our heads and say well it is some kind of poetic thinking, some kind of paradoxical wisdom, not making logical sense, let's get on with what we do understand ...

There is something to be learned by living with the paradoxical and puzzling teachings of the Scriptures but it seems to have more to do with the kind of pedagogy we need and the kind of ignorance from which we need to be saved than it has to do with the teaching itself. Jesus did not come to teach a public doctrine for the many and a private doctrine for the few. His doctrine is clear and well published and the whole world knows what it is.

The problem for us is entering into a living understanding and observance of that doctrine, and this is where the puzzling and paradoxical come into play. We can all relatively easily learn the answers to the questions in the catechism. But there are things from which we need to be freed if we are to live what we read and the only way to that freedom is through the paradox and the puzzle. Lest we think we understand. Lest we think we see. Lest we think we hear. For reasons to do possibly with creatureliness and certainly with sin, the medium of our formation has to include these moments of loss and exile, of falling into darkness and coming again into the light, of having nothing, not even a satisfactory philosophy of that nothingness.

Often we prefer to leave it to others to enter into the darkness of the divine mystery: saints, mystics, prophets, teachers. We join the crowd at the foot of the mountain, waiting to hear what they have to say when they return. But Jesus calls each of us into that mystery, to see in a new way, to hear in a new way, to listen and to understand. For that we need the new heart that he gives us, a heart softened by opening to the world's suffering.

St Mary Magdalen - 22 July

Readings: Song of Songs3:1-4 or 2 Corinthians 5:14-17; Psalm 63; John 20:1-2, 11-18

The story of Mary Magdalen involves conspiracy, religion, and sex. She always has a place in the (fictional) conspiracy interpretations of Christianity. Dan Brown's Da Vinci Code was just the latest in a line of such interpretations. They usually involve also the Knights Templar, the Holy Grail, the Priory of Sion, other secret societies, corrupt clergy, secret information, and a Catholic Church desperate to keep hidden some knowledge about its beginnings that would destroy it and bring its historical mission, finally, to an end.

Conspiracy itself is part of the excitement. It seems that we prefer to believe that some of what happens in organisations and institutions is the result of conspiracy (thoughtful and clever planning) whereas what we are trying to explain is often simply the outcome of incompetence, bad management, and disorganisation. But there seems to be a 'paranoia gene' in the human mind that prefers conspiracy. Or perhaps it is a childish wish for security, that somebody somewhere knows what is going on, even if they are not telling us about it. If the conspiracy can be attributed to the Catholic Church, this makes it even more compelling, it seems.

The other two ingredients essential for this kind of best seller are religion and sex. That combination always catches the eye and has a particular frisson that either by itself would not generate. Once again, if the religion involved is the Catholic Church, then it is of even greater interest. If Jesus and Mary Magdalene did get married, and had children who were the ancestors of the Merovingian kings of France, then it is certainly a story worth telling. The predictable reactions of condemnation from the Church usually serve only to generate greater interest in the book or film.

Today we celebrate the feast of Saint Mary Magdalene. And her story, as we see from the gospel reading, really does involve conspiracy, religion, and sex. The conspiracy - somebody somewhere knows what is going on; what is happening is the outcome of thoughtful and clever planning - is one hatched in the mind and heart of God before the ages began. This is how Paul speaks about the conspiracy or, as he calls it, 'the mystery'. The gospel is preached openly, the Word is broadcast for everyone to hear, and there is nothing esoteric in the teaching of the Church. But what that teaching means is continually being uncovered. There are always depths to be explored. There are hidden treasures in Jesus Christ, and our true life is hid with Christ in God. Only very slowly do we come to realise the truth of what is going on.

What better conspiracy could we be involved in? We do not yet know everything about it but we know enough of what it means for us, and we know enough about the One behind it, to embrace that teaching and to enter into that mystery, with confidence and enthusiasm, even if also with fear and trembling.

Mary Magdalen was also, clearly, in a love affair with Jesus. He became the centre of her life. And today's gospel reading is about the most intimate moment in that love affair. One of the readings recommended by the Church for today's feast is from the Song of Songs, in which the bride searches for her beloved, the one her heart loves, the one she has lost. In the early dawn, in the garden, with the guards hovering nearby, a tryst involving anxiety, desire and mystery: this is the atmosphere in which Jesus and Mary Magdalene meet again.

Lovers, we might say, create each other. Love enables us to be more fully, and more truly, ourselves. It creates the space in which the loved one can be, can flourish, and can grow. In the case of Mary encountering Jesus it is not just a matter of a new life - as Dante described the experience of falling in love with Beatrice - it is a matter of a new creation, a new world, a new human being with a new deepest happiness and fulfillment. The conspiracy is unlocked by Jesus saying 'Mary'. This is the magic word, to call her by her name. She recognises him, called by her name she is immediately taken into his world, and she begins to live as a creature of the Resurrection.

Tradition says that Mary Magdalene went on to be a preacher of the gospel at Marseilles before retiring to a cave in the mountains outside that city. In that moment in the garden after the Resurrection, she is the new woman encountering the new man in the garden of the new creation. This is the kingdom of which Jesus had spoken, where they no longer marry and have children, but in which a different kind of communion and fruitfulness are found. 'Do not touch me', Jesus says to her, 'for I have not yet ascended to the Father'. The plot thickens.

You see how the truth of this mystery is far more interesting than the fiction of the conspiracy theorists. You see how the religion and union of persons involved here is far more profound than anything novelists manage to describe. In a way she never expected, Mary Magdalene, searching for the one her heart loved, was found by Him. He called her by her name, 'Mary', as if he had said 'let there be Mary'. And in the light of His recognition of her, she saw the Lord.

Week 16 Tuesday (Year 2)

Micah 7.14-15, 18-20; Psalm 85; Matthew 12.46-50

Ephesians 6:2 says that the commandment to honour our parents is the first commandment to have a promise attached: ‘honour your father and your mother that your days may be long and that it may go well with you in the land which the Lord your God gives you’ (Deuteronomy 5:16; Exodus 20:12). The matter is taken very seriously in the Old Testament: ‘every one of you shall revere his mother and his father’ (Leviticus 19:3); to strike or even curse one’s parents is an offence punishable by death (Exodus 21:15, 17; Leviticus 20:9; Deuteronomy 27:16).

Jesus refers to this commandment in controversy with the Pharisees and scribes who, he says, have effectively rejected the commandment of God by introducing a ‘get out clause’ into their own laws: if somebody dedicated property for religious purposes then this freed him from his obligations to his parents. But this is corruption, says Jesus, all the worse for posing as piety: ‘you reject the commandment of God in order to keep your tradition’ (Matthew 7:10; Mark 15:1-9). We need to be careful that we do not end up doing something similar, giving more importance to human traditions than to God’s commandments.

At the same time Jesus makes it clear that faith in him is more fundamental even than our relationship with our parents. We are not to ‘prefer’ them to him if we are to be worthy of him (Matthew 10:32-40; Mark 10:28-31; Luke 9:57-62; 14:25-35). Blood is thicker than water, we say. The Book of Leviticus identifies this as the reason why cursing one’s parents is a capital offence: if you curse your parents ‘your own blood is upon you’ (Leviticus 20:9). But Jesus teaches that there is something thicker than blood. ‘Who are my mother and my brothers’, he asks when told that they are at the edge of the crowd seeking him (Matthew 12:46-50). Those who hear the word of God and do it, he replies. The woman who praises Mary – ‘blessed is the womb that bore you and the breasts you sucked’ (Luke 11:27-28) – gets the same reply: ‘blessed rather are those who hear the word of God and keep it’. This is the strongest bond of all, our becoming brothers and sisters of Christ, our adoption as children of the Father, our shared life in the Spirit.

The exchange between the adolescent Jesus and his human parents in the Temple at Jerusalem may seem shocking: ‘how is it that you sought me? Did you not know that I must be in my Father’s house?’ (Luke 2:49). But it serves to introduce the meaning of his mission, in which the old commandment remains in force while being taken up into the new commandment, to be given new power there. In Christ we are asked not only to honour our father and our mother, we are to love them. Whoever does the will of the heavenly Father is our brother and sister and mother – and that includes our brothers, sisters and parents who, when they share our faith, are even more deeply bonded with us.