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July 1 2018 (B) 13th Sunday of the Year (B) THE BIBLE as Guide in Life and Liturgy (Sunday Readings) Reflection & Dialogue: Catholic Church influence in public life? The Church’s voice must be heard The Bible as Guide in Life and Liturgy (Sunday Readings) First Reading (Wisdom 1:13-15; 2:23-24). It was the devil’s envy tha brought death into the world. We will appreciate this reading better when we place it within the context and purpose of the entire book, and in its immediate context. The work was composed in Greek in the Egyptian city of Alexandria in the second part of the first century B.C. by a Jew, steeped in the faith and the wisdom learning of his people. There was a large Jewish community in Alexandria and the author of this work was writing primarily for his fellow Jews whose faith was badly shaken by the attraction of the advanced cultural life of Alexandria, well known for its imposing philosophical systems, it advances in the physical sciences of which it was immensely proud, well known also for its mystical mystery religions and seductive popular cults. With these advances in science and culture went a pervading denial of any reality beyond what was known to through the senses. The words of these pagan proponents of a religion alien to Judaism are clearly expressed in the passage of the book immediately after today’s readings (Wisdom 1:16-2:5). Their views are represented as follows: “But the ungodly by their words and deeds summoned death; considering him a friend, they pined away and made a covenant with him, because they are fit to belong to his company. For they reasoned unsoundly, saying to themselves, ‘Short and sorrowful is our life, and there is no remedy when a life comes to its end, and no one has been known to return from Hades. For we were born by mere chance, and hereafter we shall be as though we had never been, for the breath in our nostrils is smoke, and reason is a spark kindled by the beating of our hearts; when it is extinguished, the body will turn to ashes, and the spirit will dissolve like empty air. Our name will be forgotten in time, and no one will remember our works; our life will pass away like the traces of a cloud, and be scattered like mist that is chased by the rays of the sun and overcome by its heat. For our allotted time is the passing of a shadow, and there is no return from our death, because it is sealed up and no one turns back.” The author of this book, also with an eye on Gentile, pagan, readers, wrote to confirm his fellow Jewish coreligionists on their faith. They had nothing to fear from the new scientific and religious views of their pagan surroundings. Their own Jewish religious tradition, and their faith in the living God, could confront any age and its anti-religious propaganda. Belief in the living God of Israel, creator of the universe has both and other-worldly and a this-worldly view. Everything created here on earth is by God, and is very good. The power of evil, of the anti-God forces, will not, cannot succeed. And at the peak and centre of God’s creation is the human person, destined for life and to the full, here and hereafter. The anti-God movements, all evil, derive from the envy of Satan, and will not prevail. Responsorial Psalm (Psalm29[30]]. I will praise you, Lord, you have rescued me. Second Reading (2 Corinthians 8:7-9, 13-15). In giving rlief to others, balanced what happens tgo be our surplus now against their present need. Taken by itself, as in today’s reading, this passage may make little sense to many listeners. Matters are different when we regard it in its biblical context. This occurs within the larger context of 2 Corinthians 8:1-9:15 in which Paul is speaking of a collection of money he is taking up in his churches in Greece to aid the poor in the Christian Church in Jerusalem. He considered this collection very important. In Corinth the collection may have been suspended for a while by reason of a rift between members of that church and their apostle. It had recommenced as he writes. In today’s text Paul is encouraging them to give as generously as they can. He praises their many virtues, saying that to these they can now add the work of mercy of financial donation to his collection. He recalls the example of Christ, who through his incarnation became poor, as one of us humans. Paul does not expect them to given beyond their means, but to donate from abundance. The Church at Corinth appears to have been better off financially than others of Paul’s churches. Gospel (Mark 5:21-43). Little girl, I tell you get up. Here Mark gives us an account of two miracles by Jesus, one regarding the daughter of Jairus, the other the cure of woman suffering prolonged haemorrhaging. The account of the first miracle is divided into two parts, between which Mark (as he does elsewhere) sandwiches the other. Mark begins by noting that Jesus had come to the other side of the lake that is from the eastern and gentile region to the western and Jewish. For both miracles Mark notes the presence of faith, prior to and not the result of the miracles. For Mark the presence of faith is a prerequisite for a miracle by Jesus. As for the transfiguration, Jesus takes the three disciples Peter, James and John to witness the miracle. Mark, writing in Greek, has retained the Aramaic words used by Jesus, “Talitha kum”, “Little girl, I say to you get up”. With regard to the cure of the woman suffering from haemorrhages (flow of blood) for twelve years, in accordance with the Law of Moses (Leviticus 15:25-27) she was ritually unclean, and anyone she touched (including Jesus) or who touched her would also have become unclean. The miracle itself helped to break down the social barriers created by the Mosaic law. The crowds were pressing round Jesus and touching him, but only this woman was healed. Her faith is stressed. Mark’s text says that the woman touched Jesus’ garment. The better-known text of Matthew (Matthew 9:20; likewise Luke 8:44; see also Matthew 14:36) says she touched the fringe, or tassels, of his garment. As a Jew faithful to the Law of Moses (Numbers 15:37-39; Deuteronomy 22:12; “fringes, tassels, to remember all the commandments of the Lord”), Jesus had these fringes or tassels, blue cords on the fringe of each corner of the (square) outer garment. Jesus criticized the Pharisees for making these fringes long in order to be seen by others (Matthew 23:5). The Bible in Dialogue with Questions of the Day: Catholic Church influence in public life? The Church’s voice must be heard. Sometimes the statement is made that the Catholic Church (or any Church) should have no influence on public life, no part to play in it. Such a statement can come from politicians or from secularists, working for what they believe to be a purely secular society. Here clarification on terms used is called for, not least for the sake of ordinary members of the Church itself. If by “church” the ministers of the Church, bishops, priests and others related to the “institution” are meant is once thing. But the church is more fundamentally the body of the faithful believers, who for some purposes are the body politic, that elect the politicians who exercise their duty in accord with their consciences. The Church has a God-given mission and message. She has a confidence given by God to continue to proclaim this message. Her message is that of the biblical Book of Wisdom that all God’s creation is good and about life here and beyond, a conviction that her message and mission are such that they can confront problems intellectual and social arising in any age. Public administration in good part deals with the well-being and the problems of society, in their many manifestations, from birth, child welfare, marriage arrangements, violence, murders, sexual excesses including prostitution and many others. They belong to human behaviour. The Church’s message also is about human behaviour. It is this, the good works and exemplary lives of believers, that bear witness to Christ, and glory to his heavenly Father. But there is another dimension to the Church’s Gospel message, namely its address to the inner person, to the source of action, to the souls of believers. The Church should continue to proclaim its divine message. This message has to do, among other matters, individual conviction, with human living and society affairs. Legislation can aim at remedying affairs, and apply sanctions. But at the root of many such problems lies in the human heart. The message of the Beatitudes and the Sermon on the Mount on many issues, such as forgiveness of enemies, establishing friendships, building bridges, makes for a stable society. All these can be effective already in public life, bearing witness to the presence of the Church’s message. A prevailing ignorance or neglect of the commandment “Thou shalt not kill” leads to disregard for human life. Similarly one may say with regard to sexual morality. Theologians speak of a hierarchy of truths, with regard to the Creed and other beliefs. Similarly with regard to sexual morality, which is often equated with contraception, homosexuality and the use of condoms, whereas it can range from such actions as rape to minor ones. Neglect of the commandment “Thou shalt not commit adultery”, and related matters can lead to the proliferation of brothels by reason of the fact of restraint by those calling on their service. Commandments may cause problems, but give restraint. Thus, by reason of its message the Church is part of public life, and in dialogue with changing society.
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Iúil 1 2018 (B) An Tríú 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: Léachtaí an Domhnaigh mar Threoir don Bheatha Chríostaí. Tionchar na hEaglaise Caitlicí i saol an phobail? Ní foláir go gcloisfí guth na hEaglaise. Trí éad an diabhail tháinig an bás isteach sa saol. Déanfar an léacht seo a thuiscint níos fearr má shuítear í taobh istigh de na chomhthéacs agus d’aidhm Leabhar na hEagna go hiomlán, agus ina chomhthéacs féin sa Leabhar seo. Cumadh Leabhar na Eagna i nGréigis i gCathair Alastair na hÉigipte, agus sa dara cuid den chéad aois roimh Chríost, cumtha ag Giúdach a bhí tumtha i gcreideamh agus i léann Eagna a phobail féin. Bhí pobal láidir Giúdach i gCathair Alastair. Bhí údar an tsaothair seo ag scríobh go príomhúil dá chomh-Ghiúdaigh a raibh a gcreideamh suaite go mór ag an tarraingt a bhí ag ardchultúr Chathair Alastair, a raibh iomrá uirthi faoi na córais taibhseacha fealsúnachta a bhí aici, mar aon leis an dul chun cinn in eolaíochtaí an nádúir as a raibh sé an-mhórtasach, aithne mhaith uirthi faoina reiligiúin mhistéire agus na cultais mhealtacha ar a raibh tóir orthu. Leis an dul chun cinn seo san eolaíocht agus sa chultúr chuaigh séanadh forleatach go raibh aon réaltacht ann thar a fhéadfadh na céadfaí a bhraithstint. Tá briathra na bpagánach a chuireann an creideamh sin naimhdeach don Ghiúdachas ar aghaidh le fáil go soiléir i sliocht sa leabhar seo a thagann go díreach tar éis léacht an lae inniu (Eagna 1:16-2:5). Seo iad a gcuid tuairmí: Ach ghlaoigh daoine aindiaga an bás chucu lena ngníomhartha agus lena mbriathra araon. Cheap siad gurbh é a gcara é agus bhíodh siad ag meath le cumha ina dhiaidh; rinne siad conradh leis, ar is iad atá oiriúnach le bheith i bpáirt leis. De dheasca a gclaonmhachnaimh dúirt siad le chéile: “Is gairid dobrónach é ár saol; agus nuair a bhíonn an bás ag teannadh leis an duine ní bhíonn aon leigheas aige air; ná ní fios ar fhill aon duine ó ifreann riamh. Óir is de thaisme a rugadh sinn, agus san am atá le teacht beimid amhail is nach rabhamar ann riamh. Puth deataigh is ea an anáil atá in ár bpolláirí agus níl inár réasún ach spréach a ghineann bualadh ár gcroí. Nuair a mhúchfar í, déanfar luaith dár gcorp agus scaipfear anáil na beatha ar nós an aeir neamhsheasmhaigh. Le himeacht aimsire ligfear ár n-ainm i ndearmad agus ní chuimhneoidh aon duine ar ár ngníomhartha. Séidfear ár mbeatha chun siúil ar nós dhlaíóg dheiridh scamaill, agus scaipfear í mar cheobhrán atá á thóraíocht ag gathanna na gréine agus á chloí ag an teas. Go deimhin níl inár mbeatha ach scáth a ghluaiseann thart; agus ní féidir ár mbás a chur ar gcúl, mar tá séala curtha air; agus níl aon duine a fhilleann ar ais”. Scríobh údar an leabhair seo, agus súil aige chomh maith ar léitheoirí pagánacha, lena chomhchreidmhigh Ghiúdacha a neartú ina gcreideamh. Ba mhian leis a chur in iúl dóibh nach raibh aon chúis acu eagla a bheith orthu ag eascair ó na tuairmí nua eolaíochta agus creidimh, nó easpa creidimh, den chultúr máguaird. D’fhéadfadh a dtraidisiún Giúdach féin, agus a gcreideamh i nDia Beo Iosrael, aghaidh a thabhairt ar aon bholscaireacht fhrithchreidimh. Bhí léargas den saol seo agus de shaol eile ag an creideamh i nDia Beo Iosrael, cruthaitheoir na cruinne agus gach a bhfuil inti. Cruthaíodh gach a bhfuil ar domhan ag Dia agus tá siad go han-mhaith. Ni féidir an bua a bheith ag cumhacht an oilc, nó ag aon fhórsai atá in éadan Dé, agus ní bheidh an bua acu. Agus mar bhuaic agus mar lárphointe ar gach a chruthaigh Dia tá an duine daonna, gur dán dó an bheatha go hiomlán, abhus agus sa saol eile. Sa deireadh thiar ní bheidh an ceann is fearr ag aon ghluaiseacht in éadan Dé, ag an olc; is ó éad Shátain, ó éad an diabhail, iad. Salm le Freagra (Salm 29[30]). Molfaidh mé thú, a Thiarna, de bhrí gur shaor tú mé; Dara Léacht (2 Corantaigh 8:7,9, 13-15). An fuílleach atá anois agaibhse, coinneoidh sé riar a gcáis leis na bráithre bochta. Tógtha leis féin amháin, d’fhéadfadh léacht seo an lae inniu bheith deacair le tuiscint do roinnt áirithe den lucht éisteachta. A mhalairt atá ann má léitear í ina a comhthéacs sa litir seo. Tagann sliocht an lae inniu taobh istigh de chomhthéacs níos leithne na litreach seo 2 Corantaigh 8:1-9:15 ina bhfuil Pól ag labhairt ar bhailiúchán airgid atá á dhéanamh aige ina chuid eaglaisí sa Ghréig le cabhair a thabairt don phobal Críostaí in Iarúsailéim, atá beo bocht. Leag sé béim mhór ar an mbailiúchán seo. Sa Choraint d’fhéadfadh sé go raibh an bailiúchán curtha ar fionraí ar feadh tamaill de bharr easaontais éigin idir baill na heaglaise sin agus Pól féin, ach bhí sé tosaithe arís nuair a scríobhann sé. I sliocht an lae inniu spreagann Pól iad tabhairt chomh fial agus is féidir leo. Molann sé a suáilcí iomadúla, á rá gur féidir leo cur leo sin anois le saothar carthanachta le cabhair airgid a thabhairt don bhailiúchán. Meabhraíonn sé sampla Chríost dóibh, a rinneadh bocht trína ioncollú, le bheith cosúil linn féin, agus sinn a dhéanamh saibhir trína bhochtanas. Níl Pól ag iarraidh orthu tabhairt thar is achmainn dóibh, ach bronnadh as an bhflúirse atá acu (“an fuílleach atá anois agaibh”). De réir dealraimh bhí cúrsaí airgid níos fearr san eaglais sa Choraint ná in eaglaisi eile Phóil. An Soiscéal (Marcas 5:21-43). A chailín bhig, deirim leat éirigh! Sa léacht seo tugann Marcas cuntas ar dhá mhiorúilt de chuid Íosa, ceann maidir le iníon Iáras agus an ceann eile faoi bhean a raibh rith fola aici ar feadh i bhfad. Tá cuntas na chéad mhíorúilte roinnte ina dhá chuid agus idir an dá chuid suíonn Marcas isteach, mar a dhéanann sé in áiteanna eile (teicníc an cheapaire mar a thugtar air), an dara míorúilt. Tosaíonn Marcas lena mheabhrú dúinn gur tharla na heachtraí seo tar éis do Íosa filleadh ón dtaobh eile den loch, is é sin le rá ón dtaobh thoir, an chríoch phagánach, go dtí an taobh thiar agus Giúdach. Ina chuntas faoin dá mhíorúilt luann Marcas go raibh creideamh i gceist, roimh an mhíorúilt, agus ní dá barr. Is nós le Marcas a lua nár rinne Íosa míorúiltí ach mar a raibh creideamh. Faoi mar atá i gclaochlú Íosa, tógann Íosa an triúr deisceabal Peadar, Séamas agus Eoin mar fhinnéithe don mhíorúilt. Coimeádann Marcas, a scríobhann as Gréigis, na focail Araimise ar bhain Íosa úsáid astu: Talita cúm, “A chailín bhig, deirim leat éirigh”. Maidir leis an mhíorúilt eile den bhean a raibh rith fola aici, de réir Dhlí Mhaois (Leiviticus 15:25-27) bhí sí neamhghlan agus bheadh aoinne a mbeadh teagmháil aici leo, nó siúd lei (Íosa ina measc), neamhghlan chomh maith. Comh maith leis an leigheas a thugann an mhíorúilt, briseann an eachtra seo síos na bacanna soisialta a eascraíonn ón dlí sin. Bhí na sluaite thart agus ag cimilt le hÍosa ach níor leigheasadh ach an bhean amháin. Leagtar béim ar a creideamh. Deir téacs Mharcais gur bhain an bhean le brat Íosa. Bheadh eolas níos fearr ag a lán againn ar an mhíoruilt seo ó chuntas Mhatha (Matha 9:20; mar an gcéanna Lúcás 8:44; feic freisin Matha 14:36), áit a deirtear gur chuir si a lámh le scothóg bhrat Íosa. Mar Ghiúdach dílis do dhlí Mhaois (Uimhreacha 15:37-39; Deotranaimí 22:12; “le haitheanta uile an Tiarna a chur i gchuimhne daoibh”) chaith Íosa scothóga ar a bhrat, snáthanna gorma ar na ceithre cúinní den bhrat droneilleogach seactrach. Is é an rud a cháin Íosa ná na Fairisínigh a chuir fad lena scothóga le go dtabharfaí faoi deara iad (Matha 23:5). An Bíobla in Agallamh le Ceisteanna an Lae: Tionchar na hEaglaise Caitlicí i saol an phobail? Ní foláir go gcloisfí guth na hEaglaise. Machnamh. Coimhlint bhuan idir bhás agus beatha. Mheas saoithe Chathair Alastair, de bharr an dul chun cinn a bhí déanta i gcúrsai eolaíochta agus a n-ard-ghradam féin maidir le litríocht, fealsúnacht agus saíocht dhaonna i gcoitinne, go raibh deireadh ré le sean-chreideamh i nDia nó na déithe agus na nósanna a lean as sin agus nárbh ann do Dhia ná do aon rud ach rudaí tadhail agus den aigne. Conradh leis an mbás a thug creideamh Iosrael air sin. Is Dia beo Dia Iosrael, agus is í an bheatha a fhógraíonn sé. Ní uaidh an bás. B’ionann teachtaireacht Íosa a thug cailín óg thar nais ón mbás, agus sláinte do bhean faoi bhrón. Ach ní beatha amháin is cúram do lucht leanúna Íosa, ach cabhair airgid agus eile do na bochta, mar is leir ón dara léacht. Conradh leis an mbeatha an Soiscéal agus beatha na hEaglaise, agus mairfidh an Eaglais ón fhís agus leis an gcoimhlint sin. Agallamh. Ar uairibh, agus b’fheidir na laethanta seo go minic, deirtear nár choir go mbeadh aon tionchar ag an Eaglais Chaitliceach (nó ag eaglais ar bith) ar an saol poiblí, nó ar aon rud a bhaineann leis. D’fhéadfadh a leithéid de ráiteas teacht ó phoiliteoirí nó ó dí-eaglaisíthe atá ag saothrú don rud ina gcreideann siad ann, pobal go hiomlán tuata, dí-eaglaisíoch. Sa cheist seo ní mór na téarmaí a úsáidtear a shoiléiriú, ar a laghad do ghnáth-bhaill na hEaglaise féin. Rud amháin é má tuigtear leis an “eaglais” ministrí na hEaglaise, easbaig, sagairt, agus daoine eile atá bainteach leis an “institiúid”. Ach go bunúsach is é atá san Eaglais ná pobal na gcreidmheach, atá ar thaobh amháin ina lucht adhartha Dé agus san am céanna an pobal a thoghann na poiliteoirí a riarann an stát de réir na dlíthe agus a gcoinsiasaí féin. Tá misean agus teachtaireacht ó Dhia ag an Eaglais. Tá muinín aici, a thagann chuici ó Dhia, an teachtaireacht sin a fhógairt. Agus is é an teachtaireacht agus an deimhne sin aici ná siúd mar atá siad i Leabhar na hEagna sa Bhíobla, is é sin le rá go bhfuil gach ar chruthaigh Dia go maith, agus go mbaineann sin le beatha abhus agus sa saol eile. Tá deimhne chreidimh aici go bhfuil a teachtaireacht agus a misean amhlaidh go bhfuil ar a gcumas aghaidh a thabhairt ar aon fhadhb intleachtúil nó soisialta in aois ar bith. Baineann riarachán poiblí den chuid is mó de le leas an phobail agus na fadhbanna a bhaineann leis i slíte iomadúla, ó shaolú i leith — leas leanaí, socraithe i gcóir pósta, foiréigean, dúnmharaithe, anheasarthacht ghnéis, striapachas san áireamh, agus go leor rudaí eile. Baineann siad sin go léir le iompar daonna. Baineann misean agus teachtaireacht na hEaglaise chomh maith le hiompar daonna. Is é seo, agus dea-oibreacha agus an dea-shampla i mbeatha na gcreidmheach, a thugann fianaise do Chríost, agus an ghlóir dá Athair ar neamh, ar a labhair Críost féin. Ach tá buntomhas eile do theachtaireacht na hEaglaise faoin Soiscéal, is é sin go bhfuil sé dírithe ar an duine inmheánach, ar chroí an duine, tobar gach ghnímh, dírithe ar anam na gcreidmheach. Ní mór don Eaglais leanúint ar aghaidh ag fógairt theachtaireach seo Dé. Baineann an teachtaireacht seo, idir rudaí eile, leis an deimhneacht atá ag an duine aonair faoi prionsabail, faoi iompar daonna agus faoi cúrsaí an tsaoil phoiblí. Tá d’aidhm ag reachtaíocht leigheas a thabhairt ar fhadhbanna agus smachtanna a chur i bhfeidhm. Ach tá bunúdar ag roinnt de na fadhbanna sin i gcroí an duine. Cabhraíonn an teachtaireacht atá ag na hOcht mBeannnachtaí agus an Seanmóir ar an Sliabh le pobal, sochaí, shocair a thabhairt ar an bhfód agus é a choimeád ann, amhail maithiúnas naimhde, cairdeas a bhunú, agus go leor leor rudaí eile. Bíonn siad sin go léir ag feidhmiú cheana sa saol poiblí, fianaise gur ann don Eaglais i saol an phobail. Má tugtar neamhaird ar an aithne “Ná déan marú” leanann baol don bheatha dhaonna as. Mar an gcéanna maidir le moráltacht ghnéis. Labhraíonn diagairí faoi chéimlathas fírinní, maidir leis an Chré agus fírinní eile creidimh; níl an tábhacht chéanna ag baint le gach ceann díobh. Mar an gcéanna maidir le moráltacht ghnéis, a meastar ar uairibh a bheith ionann agus frithghiniúint, homaighnéas agus coiscíní, bíodh go mbaineann sí le gníomhartha ó éigniú go mion-ghníomhartha gnéis. D’fhéadfadh neamhaird den aithne “Ná déan drúis” agus cúrsaí dá short an doras a oscailt do striapachas agus drúthlanna, toisc an easpa féinsmachta. Bíonn fadhbanna ag baint le aitheanta, ach tugann siad greim agus smacht ar féin don duine aonair. Mar sin, toisc an teachtaireacht agus an misean atá aici, is cuid de bheatha an phobail í an eaglais, agus ní mór di bheith in agallamh le saol pobail atá ag síor athrú.