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July 22 2018 16th Sunday of the Year (B) - The Bible as Guide in Life and Liturgy (Sunday Readings) - Reflection & Dialogue: If we only had leaders in our Church! Shepherds in a new evangelization - The Bible as Guide in Life and Liturgy (Sunday Readings) First Reading (Jeremiah 23:1-6). The remnant of my flock I will gather and I will raise up shepherds to look after them. This divine message, through the prophet Jeremiah, was addressed to the remnants of the Jewish people left in exile in Babylonia after the destruction of the Temple and the Jewish state. The shepherds of Israel are blamed for the disaster. The image of the shepherd in the Bible was one of tender devotion to the sheep of their flocks. The kings and princes of Israel were the shepherds alluded to in this passage. They would be punished by God for the disaster that had struck God’s people. God shows that his affection for his people is as that of a true shepherd towards his scattered sheep. Given their neglect, the God of Israel himself would act as shepherd to his people, bringing back the scattered to true and full life. He would raise up shepherds in this future for his people, to act as true shepherds. The text does not specify who these will be. The passage concludes with a divine promise of a future Davidic king (“a virtuous Branch of David”) to come, not necessarily immediately but at some future date (“the days are coming”). Such promises would later foster Jewish hopes in a true son of David, to sit on David’s throne. The last Davidic kings died in exile in Babylonia after the destruction of the state of Judah and the Temple in 586 BC. It was apparently hoped that that Zerubbabel, a descendant of David and governor of Judah at the restoration (about 520 BC), would be this promised Branch of David. Probably fear of such an event had the Persian authorities remove him from his post. Belief in the advent of the true Branch of David continued in Israel, and for Christian believers was seen as fulfilled in Jesus son of David, Responsorial Psalm (Psalm 22[23]). The Lord is my shepherd; there is nothing I shall want. Second Reading (Ephesians 2:13-18). Christ Jesus is the peace between us, and has made the two into one. At the beginning of this letter to the Ephesians (read last Sunday) the great apostle of the Gentiles, Paul, or a disciple in his name, reminds his readers of the great dignity bestowed on them by the revelation of what God intends to do in his Son. God, the writer says, has let us believers know the mystery of his purpose, the hidden plan he so kindly made in Christ from the beginning to act upon when the times had run their course to the end. This divine plan was to bring everything together under Christ, as head, everything in the heavens and everything on earth. This was no simple pious thinking, and today’s reading spells out the implications of some of this principle: to bring everything on earth together under Christ. The writer speaks as a Jew, referring to himself and his people as “we, us”, those who were near God, and to his mainly Gentile (ex-pagan) readers as “you”, those far away from God’s people. The Jews strengthened their identity, and guarded against assimilation by surrounding culture, by ritual rules and regulations of the Law of Moses and later laws. Their identity from non-Jews was also visibly manifest in the Temple where a wall separated the court of the Gentiles (into which non-Jews could come) and the remainder of the Temple. Any non-Jew passing beyond this wall could be put to death with impunity. Christ’s death on the cross spelled the end of such division. God’s people would now be defined by faith in Christ. Christ would thus create of the two peoples Jew and gentile a new, united humanity, a “New Man”, in the Church, where the good news of peace and Christian life is made possible for the non-Jews, “those far away”, and for Jews, “those near at hand”. All have equal access to the Father in the one Spirit. Gospel (Mark 6:30-34). They were like sheep without a shepherd. In a passage preceding today’s reading (read last Sunday) Jesus gave his apostles authority and command to preach in his name. Their mission was successful and in today’s reading Jesus invites them to take a rest from their labours. They go to a quiet place for this, but are followed by crowds looking for help and direction in life. Jesus took pity on them, regarding them as sheep without a shepherd. Because of this, be set about teaching them at some length. Jesus’ mission is not just about healing the sick. It is about getting people to understand their worth, about direction in life, and about the concern their Father in heaven has for them. We should note Jesus’ emphasis on teaching and preaching. - The Bible in Dialogue with Questions of the Day: If we only had leaders in our Church! Shepherds in a new evangelization Today’s Gospel and first reading give us an occasion to reflect on one of the many problems concerning dialogue with our age and the call for a new age of evangelization. Central to both readings is the image of the shepherd and his flock of sheep, whether scattered or being led to new pastures. In the literal sense, there can be a real connection between the shepherd and the sheep. The sheep hear the shepherd’s voice; he knows them and they recognize him. When it comes to the metaphorical sense of the image, with involvement of humans, matters can be different. The ideal of the shepherd’s concern for God’s flock will always hold. However, while the “sheep” may be lost and scattered, it is no way clear that they are interested in being shepherded, especially if the message of the shepherd is not to their liking. It occurred already in Jesus’ day. He had followers during his lifetime, but his message, as presented by the early Church, had no great success among his own people, those whom he regarded as lost during his ministry in Galilee. It is somewhat the same in our own day, possibly more acutely so. While many may feel lost, and seek direction in life, they are not attracted to the message of Christ or his Church. The sheer confusion in many matters, and some scandals within the Church, leave even ministers of religion, as well as practising believers, confused. Some blame good part of the problem on Church leaders. Doubtless, there have been, and are, serious failings in some Church leaders and remedies need to be taken for Church administration in keeping with the challenges of our age. What Church leadership is, or should be, is not always easy to define. In political life it can involve the intervention of a party leader in regard to some party members who are transgressing party policy. In Church affairs, given the present-day confusion on a number of issues, it may be a mistake to think that Church leaders can solve some of the problems causing annoyance. What is called for today, and something the Church itself is well aware of, is a recognition of the situation regarding religious belief and practice, an active anti-religion atmosphere, and the corresponding need for a new evangelization. Evangelization, preaching the Gospel, was central to Christ’s message: “Let us go on to the neighbouring towns, so that I may proclaim the message there also; for that is what I came out to do” (Mark 1:38); central also to Paul (“Woe to me if I do not peach the gospel”, 1 Cor 9:16), and to the Church. This new evangelization will need to operate at various levels, doctrinally and pastorally, aware of the objections to belief in God and the Christian faith, and the indifference of many to practice of their faith. It will have to seek ways of establishing contact with those to whom we believe Christ’s saving message is to be addressed. Much reflection is required of all who believe that the Gospel message is to be proclaimed in our own day as in the days of Jesus, Paul and the early Church.
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Iúil 22 2018 (B) An Séú Domhnach Déag Saor Freagra don Chreideamh leis an mBíobla leis an Ath. Máirtín Mac Conmara, MSC - Léachtaí an Domhnaigh mar Threoir don Bheatha Chríostaí - An Bíobla in Agallamh le Ceisteanna an Lae: Aoirí i Soiscéalaíocht Nua - Léachtaí an Domhnaigh mar Threoir don Bheatha Chríostaí. Céad Léacht (Iarimia 23:1-6). Cruinneoidh mé féin fuílleach mo thréada agus cuirfidh mé aoirí os a gcionn a beathóidh iad. Díríodh an teachtaireacht seo ó Dhia tríd an fháidh Irimia ar a raibh fágtha, ar fhuílleach, de phobal Iosrael i ndeoraíocht na Baibealóine tar éis threascairt an Teampaill agus stát Iúda. Leagtar an milleán faoin tubaiste ar aoirí Iosrael. Ba iad sin na ríthe agus na prionsaí, na haoirí a dhéantar tagairt dóibh sa sliocht seo. Bhíothas le pionós trom a ghearradh orthu ag Dia faoin tubaiste seo a bhuail pobal Dé. Déanann Dia soiléir go bhfuil a ghrá dá phobal cosúil le grá fíor-aoire dá chaoirigh atá scaipthe. De bharr a neamh-chúraim ar na caoirigh sin, tá Dia féin chun feidhmiú feasta mar aoire ar a phobal, leo siúd atá scaipthe a thabhairt ar ais le fíorbheatha fholláin a chaitheamh. Tá sé le aoirí a chur os a gcionn a bheathóidh iad. Ní thugtar aon sonraí faoi cé hiad na haoirí seo. Mar fhoirceann ar an sliocht tá gealltanas diaga faoi rí de shliocht Dháiví (“Beangán fíréanta do Dháiví”) le teacht, ní deirtear gan mhoill ach san am le teacht. Níos déanaí spreag gealltanais dá leithéid dóchas sna Giúdaigh faoi mhac dlisteanach le Dáiví le teacht, le suí ar a chathaoir ríoga. Fuair ríthe deiridh theaghlach Dháiví bás i ndeoraíocht na Baibealóine tar éis threascairt Iarúsailéim, an Teampaill agus stát Iúda sa bhliain 586 roimh Chríost. De réir dealraimh measadh go raibh Beangán sin Dháiví tagtha i bpearsa Zarabáibil de shliocht Dháiví, Gobharnóir Iúda tar éis na deoraíochta, thart ar 520 roimh Chríost. Ach seans go raibh amhras ag údaráis Impireacht na Peirse gur mar sin a bheadh, agus bhaineadh dá phost é. Ach lean an dóchas sin faoi theacht Bheangán Dháiví beo in Iosrael, agus glacann Críostaithe leis go bhfuil fíoradh na tairngreachta ann in Íosa Mac Dháiví. Salm le Freagra (Salm 22[23]). Is é an Tiarna m’aoire, ní bheidh aon ní de dhíth orm. Dara Léacht (Eifisigh 2:13-18). Is eisean ár gceann réitigh: is é a rinne aon bhuíon amháin den dá phobal. I dtús na litreach seo chuig na hEifisigh (a léadh an Domhnach seo caite) mheabhraigh Pól, Aspal mór na nGintlithe, nó deisceabal éigin leis, cad ba mhian le Dia a dhéanamh trína Mhac Íosa. Nocht Dia dúinn rún a thola – an scéim a bhí leagtha amach aige ó thús lena chur i gcrích i gCríost nuair a bheadh an t-am cuí tagtha — mar atá gach a bhfuil ar neamh agus ar talamh a thabhairt faoi cheannas Chríost. Ní smaoineanh cráifeach simplí atá anseo, agus tugann léacht an lae inniu roinnt de na himpleachtaí a eascraíonn as an bprionsabal atá i gceist dúinn: gach rud ar talamh a thabhairt le chéile i gCríost, faoi cheannas Chríost. Labhraíonn scríbhneoir na litreach mar Ghiúdach, ag tagairt dó féin agus dá phobal mar “sinne, uainne”, “dúinn a bhí ina chóngar” do Dhia, agus ag tagairt dá léitheoirí, Gintlithe, neamh-Ghiúdaigh den chuid is mó de, mar “sibhse” “a bhí i bhfad uaidh”. Chuir na Giúdaigh treise lena bhféinthuiscint, agus chosain siad iad féin i gcoinne chomhsamhlú ag na cultúir mháguaird, le rialacha deasghnáthacha agus le forálacha de Dhlí Mhaois agus cinn níos óige. Bhí a n-ionannas, a ndifríocht, ó neamh-Ghiúdaigh le sonrú chomh maith sa Teampall ina raibh falla ag déanamh deighilt idir chlós na nGintlithe (ina fhéadfadh neamh-Ghiúdaigh teacht isteach) agus an chuid eile den Teampall. Aon neamh-Ghiúdach a rachadh thar an falla seo isteach d’fhéadfaí é a chur chun báis saor ó phionós. Chuir bás Íosa deireadh leis an deighilt seo. Bheadh pobal Dé le tuiscint feasta trí chreideamh i gCríost. Mar sin cruthódh Críost den dá phobal Giúdaigh agus Gintlithe cine daonna nua, aontaithe, “Duine Nua” mar a thugann Pól air, san eaglais, mar ar féidir Dea-Scéal na síochana, agus an bheatha Chríostaí a mhaireachtáil le athmhuintearas idir neamh-Ghiúdaigh, Gintlithe, iad sin a bhí i bhfad ó Dhia agus na Giúdaigh, iad sin a bhí ina chóngar. Tá teacht acu araon, Giúdaigh agus neamh-Ghiúdaigh, ar an Athair faoi luí an aon Spioraid. An Soiscéal (Marcas 6:30-34). Bhí siad mar a bheadh caoirigh gan aoire. Sa sliocht díreach roimh léacht an lae inniu thug Íosa údarás agus ordú dá dheisceabail an Dea-Scéal a fhógairt ina ainm. Bhi toradh fónta ar a misean agus i léacht an lae inniu tugann Íosa cuireadh dóibh a scíth a ligean. Chuaigh siad go háit uaigneach ar leithrigh, ach leanann sluaite iad ag lorg cabhrach agus treorach ina mbeatha. Ghlac trua ag Íosa dóibh mar go raibh siad mar chaoirigh gan aoire. Dá bharr sin thosaigh sé ag múineadh mórán nithe dóibh. Níor bhain misean Íosa le leigheas na n-easlan amháin. Ba chuid de tabhairt ar dhaoine a ndínit mar dhaoine aonair a thuiscint agus treoir sa bheatha seo a bheith acu, agus eolas a bheith acu ar an gcúram a bhí ag a nAthair ar neamh ina leith. Is fiú aird a thabhairt ar an mbéim a chuireann Íosa ar an múineadh agus an seanmóireacht. - An Bíobla in Agallamh le ceisteanna an lae. Aoirí i Soiscéalaíocht Nua Tugann Soiscéal and lae inniu agus an chéad léacht deis dúinn machnamh a dhéanamh ar roinnt fadhbanna a bhainesann le agallamh lenár ré féin agus an gá atá ann le cuir chuige nua i bhfógairt an tSoiscéil, soiscéalaíocht nua. Mar lárphointe don dá léacht tá íomhá an aoire agus a thréad, pé acu scaipthe nó á threorú chun féaraigh úr an tréad. De réir bhunbhrí na híomhá d’fhéadfadh nasc ceart a bheith idir an aoire agus na caoirigh. Cloiseann na caoirigh guith an aoire; aithníonn sé iad agus aithnionn siad eisean. Nuair atá ciall mheafarach na híomhá i gceist, agus daoine daonna faoi chaibideal, d’fhéadfadh cúrsaí a bheith níos casta. Sheasfadh íomhá an aoire do ghrá agus cúram Dé dá phobal atá dleathach i gcónaí. Ach, bíodh go bhfuil na “caoirigh “ caillte nó scaipthe ní leanann sé in aon chor go bhfuil spéis acu go ndéanfaí aoireacht orthu, go háirithe mura n-oireann teachtaireacht an “aoire” lena bhfuil uathu. Tharla sin i dtráth Íosa féin. Bhí a lucht leanúna aige lena bheo, ach ní raibh toradh ró-shuntasach ag a theachtaireacht dá phobal féin sa luath-eaglais, iad siúd a measadh bheith mar chaoirigh chaillte sa Ghailíl le linn a mhisean ar talamh. Tá cursaí a bheag nó a mhór mar an gcéanna inár laethanta féin, níos mó agus níos práinní, b’fhéidir. Bíodh go bhfuil alán dár linne caillte, agus ag lorg treorach ina mbeatha, ní mhothaíonn siad tarraingt i leith teachtaireacht Chríost nó na hEaglaise. An choir-thuathail atá ann maidir leis an méid sin rúdaí, na scannail áirithe taobh istigh den Eaglais san áireamh, chuir sin mearbhall fiú ar mhinistri creidimh chomh maith le creidmhigh dílis do chleachtadh a gcreidimh. Leagann roinnt daoine cuid mhaith den mhilleán ar cheannairí na hEaglaise. Gan dabht ar bith bhí, agus tá, laigí troma i roinnt de cheannairí na hEaglaise agus ní mór feabhas a chur ar riarachán na hEaglaise ag teacht leis na dúshlain nua atá ann. Ach níl sé éasca a chinnteadh go beacht cad is ceannaireacht Eaglaise chuí ann. Sa saol poilitíochta nuair a bhíonn fadhb dá leithéid ann is féidir le taoiseach nó ceannaire poilitíochta srian a chur le ball nó baill de pháirti atá ag sárú polasaí an pháirtí. I gcúrsaí eaglasta, agus an mearbhall atá ar a lán faoi rudaí iomadúla, d’fhéadfadh sé gur botún a bheadh ann a mheas gur féidir le ceannairí na hEaglaise réiteach éasca a fháil ar na fadhbanna atá ag dó na geirbe ar dhaoine. Rud nach foláir a dhéanamh inniu, agus ceist a thuigeann an Eaglais de ghnáth go maith, ná an staid ina bhfuil an Eaglais agus cúrsaí creidimh agus cleachtadh creidimh inniu a thuiscint agus a iniúchadh go maith – atmaisféar gníomhach frith-reiligiúin, agus dá bharr sin an gá atá le soiscéalaíocht nua. Bhí an tsoiscéalaíocht, fógairt an Dea-Scéil, lárnach do theachtaireacht Íosa: “Téimis as seo, isteach sna bailte móra atá ar cóngar, chun go mbeinn ag seanmóir iontu sin freisin, mar is chuige sin a ghabh mé amach” (Marcas 1:38). Agus chomh maith le sin tá briathra Phóil againn: “Ní aon chúis mhaíte dom bheith ag fógairt an dea-scéil, mar is é mo dhualgas é, agus is domsa is mairg mura ndéanfaidh mé an dea-scéal a fhógairt” (1 Corantaigh 9:16). Ní mór don nua-shoiscéalaíocht seo feidhmiú ag leibhéil éagsúla, ón dtaobh teagaisc agus ón dtaobh tréadach, pastúireach, de, ag coimeád os comhair na súl na hagóidí agus na haragóintí i gcoinne chreideamh i nDia agus sa chreideamh Críostaí, agus mar aon leis ain an neamhshuim atá ag a lán i gcleachtadh an chreidimh. Ní mór dí slíte a aimsiú le caidreamh a dhéanamh leo siúd ar chóir teachtaireacht slánaithe Íosa a thabhairt chucu. Ní mór do gach aoinne a chreideann gur chóir teachtaireacht an Dea-Scéil a fhógairt inniu mar a rinneadh i laethanta Íosa, i laethanta Phóil agus na luath-eaglaise, machnamh domhain a dhéanamh ar na fírinní sin.