Breaking the Word

Thursday, June 07, 2007

Thursday in the 9th Week of Ordinary Time (I)
Human Dignity in the Concrete

Readings: Tobit 6:10-11; 7:1bcde, 9-17; 8:4-9a; Psalm 128:1-2, 3, 4-5; Mark 12:28-34

As I see it, at least two things stand in the way of our reflecting more deeply upon the gospel passage for today. The first is familiarity. We all know the first and second commandment very well. Or at least we think we do. We all know we are supposed to love God and to love our neighbour. Who needs another reminder? Yet this sense of familiarity may well be an illusion, an illusion that is linked with a second obstacle: generality. Why might we think we know what Jesus is talking about even if we don’t? Isn't it because we sometimes tend to think only in general? In general, we know we have to love God and our neighbour. Yet true love manifests itself in the specific, in concrete actions, or else it is not love. I know, in general, that I have to love my neighbour, but I can quite easily forget that that means not overloading my domestic help with work, for example, or taking the time to listen to someone who needs to talk.

Which is why the ongoing story of Tobit and his family in the first reading is so useful. Today, in particular, it focuses our attention on one way in which love needs to be made manifest. It brings to mind yet another key principle in the Social Teaching of the Church: respect for the dignity of the human person. It does this at several levels. At a first level, we find a concern for the rights of a person as prescribed by the law. So Raguel tells Tobias: as prescribed by the Book of Moses, she is given to you, heaven itself decrees she shall be yours. Important as it is, however, the law is not everything. For even if Raguel may keep the letter of the law by letting Tobias marry Sarah, both he and Tobias might still infringe the spirit of the law by treating Sarah as a piece of property to be handed over from one person to another. And one may well wonder if this was how Sarah’s seven previous husbands met their doom. Could they have fallen prey to the worst of demons by failing to respect the human dignity of Sarah, by treating her as a piece of property to be used and discarded at whim?

Isn’t this why we are quite naturally impressed with the prayer of Tobias? I do not take my sister for any lustful motive, I do it in singleness of heart. This, at last, is the only firm foundation upon which a marital relationship, indeed any truly human relationship, can be built: a mutual love and respect of equals in the sight of God. Which leads our reflection on to the deepest level. Ultimately, respect for the human dignity of another is but an expression of one’s love and respect for God. For, as we were reminded only recently, it is in God’s image and likeness that we are all created. In the first reading then, especially in the example of the relationship between Tobias and Sarah, we see an image of what it looks like when people love God and love their neighbour. We also see the blessings that can result. Indeed, blessed are those who fear the Lord.

How are we being reminded to respect the dignity of God in others today?

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Breaking News: Easter

The fifty days from Easter Sunday to Pentecost are celebrated in joyful exultation as one feast day, or better as one "great Sunday." These above all others are the days for the singing of the Alleluia. The Sundays of this season rank as the paschal Sundays and, after Easter Sunday itself, are called the Second, Third, Fourth, Fifth, Sixth, and Seventh Sundays of Easter. The period of fifty sacred days ends on Pentecost Sunday. The first eight days of the Easter season make up the octave of Easter and are celebrated as solemnities of the Lord. On the fortieth day after Easter the Ascension is celebrated, except in places where, not being a holyday of obligation, it has been transferred to the Seventh Sunday of Easter (see no. 7).[R4] The weekdays after the Ascension until the Saturday before Pentecost inclusive are a preparation for the coming of the Holy Spirit. ~ General Norms for the Liturgical Year & Calendar, 22-26

From 36th Jesuit General Congregation

It is our union with one another in Christ that testifies to the Good News more powerfully than our competences and abilities.... In our individualistic and competitive age, we should remember that the community plays a very special role since it is a privileged place of apostolic discernment.... The Jesuit community is a concrete space in which we live as friends in the Lord. This life together is always at the service of mission, but because these fraternal bonds proclaim the Gospel, it is itself a mission. –Companions in a Mission of Reconciliation and Justice (CMRJ), nn. 7-9.

With the poor, we can learn what hope and courage mean.... In our communities and apostolates, we hear the call to rediscover hospitality to strangers, to the young, to the poor, and to those who are persecuted. Christ himself teaches us this hospitality. –CMRJ, nn. 15-16.

At the heart of Ignatian spirituality is the transforming encounter with the mercy of God in Christ that moves us to a generous personal response. The experience of the merciful gaze of God on our weakness and sinfulness humbles us and fills us with gratitude, helping us to become compassionate ministers to all.... For us Jesuits, compassion is action, an action discerned together. Yet we know that there is no authentic familiarity with God if we do not allow ourselves to be moved to compassion and action by an encounter with the Christ who is revealed in the suffering, vulnerable faces of people, indeed in the suffering of creation. –CMRJ, nn. 19-20.

(T)he Society must respond more decisively to the Church’s call for a new evangelization, giving special emphasis to ministry to and with the young and with families.... A special gift Jesuits and the Ignatian family have to offer to the Church and her mission of evangelization is Ignatian spirituality, which facilitates the experience of God and can therefore greatly help the process of personal and communal conversion. –CMRJ, nn. 22-23.

In many societies, there is an increased level of conflict and polarization, which often gives rise to violence that is all the more appalling because it is motivated and justified by distorted religious convictions. In such situations, Jesuits, along with all who seek the common good, are called to contribute from their religious-spiritual traditions towards the building of peace, on local and global levels. –CMRJ, n. 28.

Pope Francis has emphasized the fundamental connection between the environmental crisis and the social crisis in which we live today. Poverty, social exclusion, and marginalization are linked with environmental degradation. These are not separate crises but one crisis that is a symptom of something much deeper: the flawed way societies and economies are organised. The current economic system with its predatory orientation discards natural resources as well as people. For this reason, Pope Francis insists that the only adequate solution must be a radical one. The direction of development must be altered if it is to be sustainable. We Jesuits are called to help heal a broken world, promoting a new way of producing and consuming, which puts God’s creation at the center.... The multifaceted challenge of caring for our common home calls for a multifaceted response from the Society. We begin by changing our personal and community lifestyles, adopting behaviour coherent with our desire for reconciliation with creation. – CMRJ, nn. 29-30

From 35th Jesuit General Congregation

From General Congregation 35

By sending us to 'those physical and spiritual places which others do not or have difficulty reaching,' the Pope entrusts to us the task to 'build bridges of understanding and dialogue,' according to the best tradition of the Society, in the diversity of its ministries.
- Decree With Renewed Fervor and Dynamism, n. 6

To be missioned to this work 'at the New Frontiers of our times' always requires that one also be rooted at the very heart of the Church. This tension, specific to the Ignatian charism, opens the way to true creative fidelity.
- Decree With Renewed Fervor and Dynamism, n. 13

In every mission that we carry out, we seek only to be where (Christ) sends us. The grace we receive as Jesuits is to be and to go with him, looking on the world with his eyes, loving it with his heart and entering into its depths with his unending compassion.
- Decree on Identity, n. 15

For ultimately, there is no reality that is only profane for those who know how to look. We must communicate this look and provide a pedagogy inspired by the Spiritual Exercises, that carries people - especially the young - into it.
- Decree on Identity, n. 10

Our ministries of proclamation of the Word and the celebration of the Life of Christ in the sacraments continue to be fundamental for our mission and our lives together as Jesuits.
- Decree on Mission, n. 19

The complexity of the problems we face and the richness of the opportunities offered demand that we engage in building bridges between rich and poor and establishing advocacy links of mutual support between those who hold political power and those who find it difficult to voice their interests. Our intellectual apostolate provides an inestimable help in setting up these bridges, offering us new ways of understanding in depth the mechanism and links among our present problems.
- Decree on Mission, n. 28

Jesuit community is not just for mission, it is itself mission.
- Decree on Mission, n. 41

In this global context it is important to highlight the extraordinary potential represented by our character as an international and multicultural body. Acting consistently with this character can not only enhance the apostolic effectiveness of our work but in a fragmented and divided world it can witness to the reconciliation in solidarity of all the children of God.
- Decree on Mission, n. 43

Faith in Jesus Christ teaches us that self-realization comes from self-giving and that freedom is not so much the power to choose as the power to order our choices toward love. At the same time, love for Jesus Christ and the desire to follow him call us to trusting commitment. Commitment to the Word Incarnate cannot be separated from commitment to the concrete manifestations of the Word that are at the center of our lives, the Church and the Society which exists to serve the Church.
- Decree on Obedience, n. 19

Thursday, June 07, 2007

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