If you would like to catch up on some recent posts, here is a place where you can easily access some posts you might have missed. I hope it helps… enjoy.
Continue readingA quick look back
Featured
2
Why do people not believe
This coming Sunday is the 16th Sunday in Ordinary Time. As we covered in the previous post we have moved from the missionary commissioning of the Twelve with the warning that things will not always go well for them. This is part of the message in Matthew 10 and 11. While Matthew 12 is not part of the Sunday cycle of readings, it is covered extensively in the weekday readings – as we covered previously.
Chapter 12 tells how widespread is the opposition (or resistance) to Jesus’ saving message: Pharisees, the people, and perhaps even those closest to Jesus – his disciples and family. Signs of power and healing only lead to requests for more signs. Why do people not believe? Is there any explanation for the condition of things we have arrived at by the end of Matthew 12? Indeed there is; the explanation begins with simple words: “A sower went out to sow” (13:3)
Matthew 13 is a “day of parables.” The parable of the sower is spoken in public to great crowds (vv. 1–3), but its explanation and the teaching about parables are spoken only to the disciples (vv. 10–11). More parables are then spoken to ‘the crowds’ (v. 34), but the crowds are again left behind (v. 36), and the second explanation and further parables are spoken to the disciples in ‘the house’ (which Jesus had left in v. 1). The unresponsive crowds are thus clearly distinguished from the disciples to whom alone explanation is given, and this distinction is spelt out in vv. 11–17.
This short section of the Gospel according to Matthew presents a quick succession of parables:
- Weeds among the Wheat (vv.24-30)
- Mustard Seed (vv.31-32)
- Yeast (v.33) – At this point Jesus leaves the crowd and speaks only to the disciples when he explains the parable of the weeds in the field (vv.36-43)
- The Treasure, the Pearl, and the Net thrown into the Sea (vv.44-50) – 17th Sunday reading.
Last week’s gospel, the parable of the “Sower and the Seed,” began Jesus’ explanation of why people would resist or refuse the word of the Kingdom of heaven (13:19). This “word” is an expression that encapsulates all the proclamations, deeds and miracles given to the people that they might believe (Mt 8-9).
Although our gospel text does not seem to indicate the audience, v.34 (All these things Jesus spoke to the crowds in parables) does make it clear that the hearers are not the disciples alone, but that the crowd is again an active participant. Given the disciples’ question: “Why do you speak to them in parables?” (v.10) and the fact that Jesus is again speaking in parables, it is clear that a larger audience is present.
Image credit: Parable of the Weeds among the Wheat, attributed to Isaac Claesz. van Swanenburg, 1590 – 1610, Public Domain
In the flow of Sunday Gospels
This coming Sunday is the 16th Sunday in Ordinary Time in Lectionary Cycle A. In the flow of the Sunday gospels since the 11th Sunday there was a strong theme of mission. In those five gospel readings we have witnessed Jesus commissioning the Twelve, encouraging them to proclaim the message of Good News from the rooftops, while warning them that all this will come at a cost. On the 13th Sunday gospel Jesus makes clear they will face opposition and pushback from all quarters of life, including their families – and they may well have to choose between family and Jesus. In the course of those three gospels, in a previous post I noted that Mt 10:9-25 was not a Sunday reading but it only emphasizes the opposition, trials, and suffering that they may well face on this mission.
Continue readingTrust me, there is a lot more…
Note: I am traveling to a week long meeting of the Friars of my province and am “one the road” and so am reporting my homily from three years ago. Enjjoy
Just recently we held a mini-course about the people, events and issues of the Protestant Reformations of the 16th century. Among the Reformers there was a far greater emphasis placed on Scripture and preaching upon that Word. John Calvin’s typical Sunday homily seems to have been about 2 hours. John Knox’s homilies often had intermissions. Hard to imagine, eh?
But it was a different era – not just because Sunday was dedicated to church, worship, and little else – but because for that generation of people, Scripture was coming alive for the first time. When the Zurich reformer Zwingli first began to preach he started at the beginning of the Gospel according to Matthew. Sunday after Sunday he worked his way through the whole Gospel, proclaiming, teaching, cajoling, and encouraging people to embrace and be embraced by God. The Word of God set people ablaze.
I have to admit there are times in which I would love to take extra time and share a large portion of Scripture with you. For example, our first reading comes from Isaiah 55. But the whole chapter is awesome, amazing…. It is this wide-open invitation to Grace. And we get just a snippet of it in the first reading. Here is part of what comes before it.
All you who are thirsty, come to the water! You who have no money, come, buy grain and eat; Come, buy grain without money, wine and milk without cost! Why spend your money for what is not bread; your wages for what does not satisfy? Only listen to me, and you shall eat well, you shall delight in rich fare. (Is 55:1-2)
There are no preconditions to this invitation. It is not first to make your life pure and holy, then come. There is no entry fee. There is only “come” and “listen.” It is your choice.
Pay attention and come to me; listen, that you may have life. I will make with you an everlasting covenant (Is 55:3)
God is offering a covenant with you that you can have more than water or grain, you can choose life.
Seek the LORD while he may be found, call upon him while he is near…turn to the LORD to find mercy; to our God, who is generous in forgiving. (Is 55:6b-7)
What is in this covenant with God? Grace, mercy and forgiveness – and all you have to do is choose.
And that is just 2 or 3 minutes worth. Imagine what you could unwrap and talk about in 2 hours. And trust me there is a lot more there. A lot more, because that is the power of God’s Word. In Isaiah 55, God tells the prophet Isaiah about the power of His mighty word – irresistible, unstoppable, compelling
so shall my word be that goes forth from my mouth; my word shall not return to me void, but shall do my will, achieving the end for which I sent it. (Is 55:11)
This is the kind of message where I want to say, “Can I get an ‘Amen’ ?” I mean, here is it in a nutshell. God desires that we be saved, God has spoken the Word that can save us, the Word has gone forth in the person of Jesus to do his Father’s will, and that Word will achieve the end for which he was sent. I mean how great is that? Can I get an “Amen?”
And yet…. in chapters leading up to today’s Gospel, the Living Word, the Son of God, Jesus is experiencing growing opposition, doubt, and “push back.” And so the Apostles are asking Jesus, “What gives? How can people hear your teaching, see your miracles, witness your cures, and still they ask for another sign? What is with that? Why don’t people believe?”
And Jesus responds, “A sower went out to sow” The parable is Jesus’ response to why people do not believe. We have just heard the parable – and I suspect that as it was being proclaimed, lots of us were thinking – “Oh yeah, I have heard this parable before. Right. Jesus is the sower. The seed is the Word of God and we are the soil….” Pay attention and come to me; listen, that you may have life. When explaining the parable to the Apostles, four times, Jesus explains, “ the seed sown…is the one who.”
Think about it. We are already in the hand of Jesus, imbued with his Grace, and then sent into the world – free will and all. And we make choices that position ourselves on pathways, on rocky ground, among the thistles, or in good soil. (a) We have the Word and Sacraments, but we never take the time to understand and love them (b) We receive the Word and Sacraments with great joy, but at some point, that joy is lost. Maybe it became less than cool to be known as faithful or holy. Maybe socially cumbersome. The joy is gone. (c) Perhaps one simply heard the siren’s call of luxury, wealth, power, and privilege. Or the worries of modern life became distracting or overwhelming. (d) Or despite all these things, we are intentional about our journey of faith in the midst of modern living.
Today we are the seed sown in one place. And I do mean “today” – because Jesus and the Word of God are still with us today – in the Eucharist and in the Scriptures – in the power of the Holy Spirit moving among us. We are still in the hands of the Sower. Today we can make new choices. And in every choice, hopefully we are reflective enough to learn anew how God is creating and molding us, tilling the soil of our lives, uprooting thistle and weeds, and preparing us to choose life. The promise is constant: so shall my word be that goes forth from my mouth; my word shall not return to me void, but shall do my will, achieving the end for which I sent it. (Is 55:11). But we must choose to let the Word into our lives. Choose to let the love and grace of God flood our lives. Can I get an “Amen?”
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
Why the varied responses?
This coming Sunday is the 15th Sunday in Ordinary Time. In the context of Jesus’ ministry the parable serves to explain why it is that the good news of the kingdom meets with such a varied response as we have seen in chapters 11–12, from enthusiastic acceptance to outright rejection. The fault lies not in the message, but in those who receive it.
People are both inadequate in themselves to respond as the word of the kingdom requires (compacted and shallow soil), and also exposed to competing pressures from outside (tribulation and persecution, anxieties and lures, and behind them all the evil one himself). The wonder is not that some do not produce fruit, but that any do. But here lies the parable’s encouragement both to Jesus’ followers then and to all who since then have preached this same gospel; not all will respond, but there will be some who do, and the harvest will be rich.
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
Sower, seed or ground?
This coming Sunday is the 15th Sunday in Ordinary Time and we have been considering Jesus’ parable of the sower who went out to sow. In the parable there are three primary images: sower, seed, and ground. While there may be some differences in emphasis or specific details, the general understanding of the three images and their interconnection can be summarized as follows:
The sower draws from the OT prophetic tradition of God sowing his seed in the chosen people in the form of the Covenant Law with the purpose of having that fruit multiply. Fulfilling that prophetic role, now the sower represents Jesus or any person who spreads the message of the Gospel, proclaiming the word of God.
As mentioned above, the seed represents the word of God, in the OT given through the Law and Prophets and now given through Jesus, the fulfillment of the Law and Prophets and the Living Word of God. For Christians this means the message of the Gospel. It refers to the teachings and truths found in Scripture and Tradition that have the potential to take root in people’s hearts and transform their lives. The seed symbolizes the divine truth and the message of salvation through Jesus Christ.
The ground represents the condition of the human heart or the receptivity of the hearers to the message of the Gospel.
In the context of Matthew’s gospel, much of the chapters previous to Mt 13 have, in one way or another, dealt with the people’s reception or rejection of the mission. In this light, while all three elements—the sower, the seed, and the ground—are important to the parable’s message, the primary focus is on the varying responses of the different types of soil to the sower’s scattering of the seed.
As Christians we are responsible to sow the seeds of faith and proclamation of the Kingdom of Heaven – in our place and time and circumstance. We have to “equip” ourselves with “seed,” that is the Word of God and our own relationship with Jesus. We are responsible to “check our feet” to ensure we are planted in fertile, rich soil. And this also means to examine our own heart and consider how we are responding to the Word of God in our lives. Have allowed that Word to take deep root in our life? Are we bearing fruit? Then our example can shine before others!
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
What did they hear?
What did they hear?
This coming Sunday is the 15th Sunday in Ordinary Time. Matthew 13 is a “day of parables.” The parable of the sower is spoken in public to great crowds (vv. 1–3), but its explanation and the teaching about parables are spoken only to the disciples (vv. 10–11). More parables are then spoken to ‘the crowds’ (v. 34), but the crowds are again left behind (v. 36), and the second explanation and further parables are spoken to the disciples in ‘the house’ (which Jesus had left in v. 1). The unresponsive crowds are thus clearly distinguished from the disciples to whom alone explanation is given, and this distinction is spelt out in vv. 11–17.
The structure of our gospel reading is a bit odd:
- the parable of the sower and the seed (vv.1–9)
- a passage explaining parables and the need for their explanation (vv.10–17), and
- lastly an explanation of the parable of the sower and seed (18–23).
Despite the traditional title of the parable, “The Sower and the See,” the real focus is on the seed and their yields. More important than the fate of the four different plantings is the contrast between the three unsuccessful planting and the fourth superabundantly successful one.
The parables focus on the seeds is an allegory for those who hear the word of the kingdom proclaimed. The parables describe the varying receptiveness to what they hear; all hear the same word. Yet each type of person is identified as what was sown in a certain place (v.19). This might strike us as odd since we are biased to understand the “seed” as the Word of God proclaimed, but understanding of the parable rests on the interaction of the unvarying seed with the various types of ground. It is interesting to note that the traditional German title is, Gleichnis vom viererlei Acker, “Parable of the four types of ground.” [France 2007, 503]
- seed sown on the path… without understanding: To understand is more than an intellectual grasp of the message; cf. the contrast in 7:24ff. between hearing and ‘doing’ the word. The word which is only heard is easy prey for the evil one. It is a non-starter.
- seed sown on rocky ground …receives it with joy: But to start is not necessarily to finish. Here the word is received (not ‘understood’) with joy, but joy without understanding and commitment cannot last: lasts only for a time is literally ‘is temporary’. Tribulation is a general term for suffering which comes from outside; persecution is deliberately inflicted, and usually implies a religious motive. Falls away is literally ‘is tripped up’ (cf. 5:29–30); it is not a gradual loss of interest, but a collapse under pressure. This scenario would be familiar to those who farmed the rocky land of Galilee, where the bedrock is often close to the surface.
- seed sown among thorns … This time the soil is good, but it is already taken up. The world (as opposed to the kingdom of God) offers both anxiety and lures (the normal meaning of this word, apatē, is ‘deceit’), each occupying the attention and energy in a way that prevents even good soil from bearing fruit
- seed sown on rich soil: Hearing is matched with understanding, and the consequences are a superabundant yield.
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
A sower went out to sow
This coming Sunday is the 15th Sunday in Ordinary Time. “A sower went out to sow.” As France [2007, 504] notes, in a primarily agrarian society the choice of agricultural imagery for parables needs no special explanation; three of the parables in this chapter are set on the farm. It is estimated that 90% of Israelites worked in some aspect of agriculture. There was also already a tradition in the prophetic books of using agricultural imagery, primarily in judgment narratives (e.g., Is 32, 35 and 44; Jer 31 and 51; Joel 3; and Amos 8).
“And as he sowed, some seed fell on the path,and birds came and ate it up. Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, and when the sun rose it was scorched, and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it. But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.” (Mt 13:4-9)
The seed falling on the beaten earth beside the path, where it could not penetrate, may be the few grains which inevitably go beyond the intended range in broadcast sowing, though it is also possible that the technique envisaged is of sowing before plowing in which case the birds got to the seed before the path could be plowed up and the grain buried. This seed is totally wasted.
The second scenario would be familiar to those who farmed the rocky land of Galilee, where the bedrock is often close to the surface. While there is promising initial growth, the point of the parable focuses on the inability of the growing plants to sustain themselves when the heat is on and the shallow soil is quickly parched.
In the third scenario the danger comes not from the inadequate resources in the soil, but from competition. The luxuriant growth of the thorns shows that there is nothing wrong with the soil here; the problem is that it is already occupied and there is no room for a new type of vegetation. The plants do not necessarily die, but they cannot produce grain because of the competition for light and nourishment. There has thus been a progression in the first three scenes: the first seed never started; the second started well but did not survive; the third may even have survived, but produced nothing. But none of them are of any use to the farmer.
In contrast to the first three scenarios, the seed that lands in rich soil produces a bountiful harvest.
What is Jesus implying with his parable? Maybe a better question is what did the people hear?
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
What God Sees
Today’s readings for Mass again pair Hosea and Matthew. Both are rich with themes and topics, but one that came to mind was the way in which God views the world. When we view the world and all it contains we easily see what is on the surface and perhaps, from time to time, look more deeply into what we see. God sees all the way to the heart of it.
The prophet Hosea is speaking to the northern kingdom of Israel during a time when, outwardly, things looked quite successful. The nation enjoyed prosperity. It had kings, armies, places of worship, and a thriving economy. If you judged only by appearances, you might conclude that everything was going well. But God saw something very different.
The people saw prosperity; God saw spiritual poverty. The people saw impressive altars; God saw hearts that had wandered from him. The people thought they were secure; God saw a nation drifting farther and farther from the covenant. The people were sowing the seeds of their own destruction.
A farmer who scatters seed into a field may not notice anything happening for a while. The field looks the same the next day and even the next week. But eventually the harvest comes. God sees that Israel has been planting seeds of idolatry, injustice, self-reliance, and empty religion. Through Hosea, the Lord says: “They sow the wind, and they shall reap the whirlwind.” (Hos 8:7) The harvest they have sown has not yet arrived, but it surely will. God sees what we cannot.
In the Gospel, Matthew tells us that Jesus healed a man who had been unable to speak because he was possessed by a demon. The crowds are amazed even as the Pharisees dismiss the miracle. But Matthew invites us to notice something even more important than the miracle itself. “At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.” (Mt 9:36) Again, Jesus sees what others do not.
The crowds simply see people. Jesus sees hearts. He sees burdens that no one else notices. He sees grief hidden behind smiles. He sees fears that are never spoken aloud. He sees loneliness. He sees confusion. He sees people searching for meaning. And what is remarkable is not only what he sees, but how he responds: his heart is moved with compassion. Not irritation. Not condemnation. Compassion.
We spend much of our lives making judgments and assessments based on appearances. We don’t mean to but we do. We assume someone is happy because they are successful. We assume someone is at peace because they smile. We assume someone has no struggles because they appear confident. But we rarely know the whole story.
Only God sees the heart. That realization should make us both humble and compassionate. Humble, because we recognize how limited our own vision is. Compassionate, because we begin to treat people with the same patience that Christ shows us.
There is another comforting truth hidden in these readings. Sometimes we ourselves cannot even see our own hearts clearly. We may not recognize the habits that are slowly pulling us away from God. Or we may fail to see the quiet growth of grace within us. We may think our prayers accomplish nothing. Our small acts of kindness make no difference. Our daily faithfulness goes unnoticed. But God sees all of it.
He sees the seed before it becomes the harvest. He sees the struggle before it becomes holiness. He sees the quiet fidelity that no one else notices. That is why Jesus can say that the harvest is abundant. He already sees what is growing.
In today’s intercessions perhaps we should each ask for one simple grace: “Lord, help me to see as you see.” Help me to look beyond appearances. Help me to recognize the burdens others carry. Help me to notice the quiet work of your grace. And when I cannot clearly see my own path, help me to trust that you do.
In today’s gospel, the people saw a mute man. The Pharisees saw another reason to criticize Jesus. But Jesus saw a human being who was suffering. That is still how Christ looks upon us. He sees beyond our failures, our fears, our confusion, and even our sins. He sees hearts that need a shepherd. And because he sees so deeply, he also loves so completely.
Image credit: Jesus Heals a Mute Possessed Man | James Tissot, c. 1890 | Brooklyn Museum | PD-US
Before the sower goes out
This coming Sunday is the 15th Sunday in Ordinary Time. In the previous post we considered the definition of a parable. In this post we’ll consider the context leading up to this gospel. Last Sunday’s gospel was composed on the final pericope in Matthew 11; today our gospel begins with Mt 13:1. One can rightly ask, “What happened to chapter 12?” As it happens, Matthew 12 is not used on any Sunday or Solemnity in the church’s celebrations – and with respect to bible study, that is a critical omission because Mt 13:1-23, the Parable of the Sower along with its explanation, is Jesus’ response to the events of chapter 12.
In the New American Bible (NAB) translation used by the Church for its proclamation of the gospel, Mt 12 “headers” include the following:
- Picking Grain on the Sabbath – Jesus’ status as the authoritative interpreter of the law is exemplified in the incident of the disciples’ plucking and eating grain on the sabbath. The account ends with the clear message: “… the Son of Man is Lord of the sabbath.” (v.8)
- The Man with a Withered Hand – The question of sabbath observance continues as Jesus initiated a challenge to the Pharisees rooted in his earlier question to them: “If you knew what this meant, ‘I desire mercy, not sacrifice” (v.7). This account ends with the Pharisee plotting to put Jesus to death.
- The Chosen Servant – In the midst of the rising opposition to Jesus from the Pharisees, Matthew pauses and places Jesus’ response in the context of the OT Servant of the Lord. Jesus was fully aware of the rising opposition (v. 15) but continued his healing activity (vv. 15–16). His modesty and gentleness in the face of hostility are viewed as the fulfillment of Isa 42:1–4.
- Jesus and Beelezebul – The healing of a possessed man who was blind and mute provides the occasion for exploring the source of Jesus’ power. The healing (v. 22) produces two reactions: wonder on the part of the crowds whether Jesus is the Son of David or Messiah (v. 23), and hostility from the Pharisees, who are convinced that he is the instrument of Satan (v. 24).
- A Tree and its Fruits – Jesus takes the offensive with three warnings: (1) Closeness to Jesus is absolutely essential, and the Pharisees must recognize it or run the risk of being on the wrong side when God’s kingdom comes (v. 30). (2) The only unforgivable sin is attributing the work of the Holy Spirit to an evil spirit, as the Pharisees were doing in the case of Jesus. Failure to recognize the Son of Man for what he is may be understandable and even pardonable, but failure to recognize the source of his power is inexcusable (vv. 31–32). (3) The Pharisees’ opposition to Jesus stems from their wickedness, and in the final judgment they will be judged with regard to their willingness or unwillingness to confess that Jesus is empowered by the Holy Spirit (vv. 33–37).
- The Demand for a Sign – Despite all the miracles that Jesus had already worked, the scribes and Pharisees ask for more signs. The basic meaning of the sign of Jonah seems to involve the preaching of repentance to non-Jews and its acceptance by them. In verse 40, Matthew has given a second interpretation of the sign of Jonah: the three days spent by the prophet inside the fish (see Jonah 2) were a type or a foreshadowing of the three days between Jesus’ death and his resurrection.
- The Return of the Unclean Spirit – The passage about the evil spirit’s return is joined to the sign of Jonah by its reference to “this evil generation” (vv. 39, 45), and to the entire section beginning at 12:22 by its concern with evil spirits.
- The True Family of Jesus – The long treatment of unbelief and rejection that began in the missionary discourse of chapter 10 and continued in the incidents of chapters 11–12 concludes with the definition of the true family of Jesus as those who do God’s will.
Chapter 12 tells how widespread is the opposition (or resistance) to Jesus’ saving message: Pharisees, the people, and perhaps even those closest to Jesus – his disciples and family. Signs of power and healing only lead to requests for more signs. Why do people not believe? Is there any explanation for the condition of things we have arrived at by the end of Matthew 12? Indeed there is; the explanation begins with simple words: “A sower went out to sow” (13:3)
Image credit: “The Sower” Vincent van Gogh (June 1888), Van Gogh Museum, Public Domain
Speaking to the Heart
Today’s readings for Mass pair Hosea and Matthew. At first glance, they seem unrelated. The Book of Hosea speaks of God courting Israel like a faithful bridegroom. The Gospel of Matthew recounts two healing miracles: the raising of a synagogue official’s daughter and the healing of the woman with the hemorrhage. But when read together they reveal something wonderful about God – He never stops pursuing the human heart.
The prophet Hosea lived during one of the darkest periods in Israel’s history. The people had turned away from God. They had become unfaithful to the covenant. If anyone had reason to give up on a relationship, it was God. Yet listen to what he says: “I will allure her; I will lead her into the desert and speak to her heart.” (Hos 2:16) God does not say, “I’ll wait until she deserves my love.” Or, “When she finally gets her life together, I’ll take her back.”
Instead, God takes the initiative. He pursues. He invites. He speaks to the heart. God makes one of the most beautiful promises in all of Scripture: “I will espouse you to me forever: I will espouse you in right and in justice, in love and in mercy.” (v.21)
That same divine love appears in the Gospel; not in words this time, but in the actions of Jesus.A synagogue official comes to Jesus carrying every parent’s worst nightmare. His daughter has died. At the same time, a woman who has suffered for twelve years quietly reaches out to touch Jesus’ cloak. According to the Law, her condition made her ritually unclean. For years she had likely lived not only with physical suffering but also with isolation.
Two very different people. One is respected. The other lives on the margins. One approaches Jesus openly. The other comes quietly from behind. Yet Jesus welcomes both. He allows the woman to touch him, and then he says: “Courage, daughter! Your faith has saved you.” (Mt 9:22) Think about the word “Daughter.”
Jesus does not define her by her illness. He does not call her “the sick woman.” He calls her by a relationship: daughter. Then Jesus goes to the house of the official, takes the little girl by the hand, and gives her back to life. What do these two miracles have in common? They reveal the heart of God.
Jesus is always moving toward those who are suffering, those who are grieving, those who feel forgotten, those who have reached the end of their own strength. That is exactly what Hosea proclaimed centuries earlier. That remains true today. God never stops pursuing the human heart; He always makes the first move.
We might think: “I’ll get back to consistent prayer when my life is less busy.” or “I’ll go to confession once I’ve worked things out.” or “I need to be a better person if I want God in my life.” Today’s readings tell a different story. God has already made the first move.
Long before we began searching for him, he was searching for us. Long before we reached out to touch his cloak, he had already stretched out his hand toward us. The spiritual life is not primarily about our search for God. It begins with God’s search for us. Every desire to pray, every stirring of conscience, every longing for peace, every moment we feel drawn back to the Lord is already evidence that he is pursuing our hearts.
Perhaps the best response we can make today is simply to stop running and allow God to speak to our hearts. To trust, like the woman in the Gospel, that even the smallest act of faith is enough for Christ to begin his healing work.
God does not keep his distance. He is the Bridegroom who comes looking for his beloved. He is the Savior who walks toward the sick and the grieving. He is the Lord who never grows tired of seeking those he loves.
So stop running and listen to the God who is already speaking to your heart.
Image credit: The Woman with an Issue of Blood | James Tissot, c.1890 | Brooklyn Museum of Art | PD-US
friarmusings 