Readings for September 23, 2012  

• First reading and Psalm
• Proverbs 31:10-31
• Psalm 1
• Second reading
  • James 3:13 - 4:3, 7-8a
• Gospel
  
  • Mark 9:30-37

Proverbs 31:10-31
A proverb is a pithy statement expressing some truth in a striking way which is easy to remember. Most of this book is instructions given by a scholar (or father) to a student (or son) on how to lead a moral life, with proper respect for God. Life involves choices; it is important that one be informed, trained and persuaded to make the right ones. The objective of life is attainment of wisdom, i.e. integrity in God's eyes. Wisdom brings rewards.
It is difficult to date Proverbs. Sayings and poems appear to have been formed into an anthology after the Exile (in the 400s BC), but some of the sayings probably date back to Solomon's time. Solomon was known for his wisdom. Some of the sayings are known in other ancient Near East cultures; they have been acculturated to the Jewish tradition.
The book of proverbs ends with this poem, a detailed description of the roles and qualities of “a capable wife”. This appears to be part of “the words of King Lemuel. An oracle that his mother taught him” . Lemuel was of a tribe descended from Abraham’s son Ishmael. Similar advice to a ruler is found in Egyptian and Babylonian texts. The poem serves as a summary of Proverbs.

Several of the wife’s qualities are also those of Lady Wisdom – so is the wife wisdom? In four places in Proverbs, wisdom is said to be “more precious [or better] than jewels” . The wife’s values to her husband are reminiscent of those of wisdom to her followers. Verses 13 to 17  speak of the woman’s extraordinary and ceaseless activity, and her good relationship with her family ; many of her good qualities are named, She is godly, so she “laughs” as she looks forward to Judgement Day; she is wise and teaches “kindness”. In verse 27  “she looks well to” is sophiyyah in the Hebrew text – so perhaps there is a word play on sophia, Greek for wisdom. The book begins with awe for the Lord  and it ends on the same theme .

Reflection:
Who would you name as a "good woman?" What charcteristics make her exemplary?

What is wisdom? Is it valued? Where do you see wisdom at work?

Wisdom in the greek is Sophia, which is, in the Christian mystic tradition, described as the wisdom of God, a pure creative spirit which emanates from God. And Sophia is feminine. What do you think of God having a feminine dimension?

James 3:13 - 4:3, 7-8a

The author has identified one sin commonly found in the community: intemperate speech. Now he seeks to correct a second: arrogance – and in the process, tells us the qualities of wisdom. His understanding of wisdom is like that of the Old Testament wisdom writers, and of Paul. If you do in life with “gentleness”, moderation, courtesy and humility (all qualities bound up in the same Greek word) then you are motivated by “wisdom” . But if “bitter envy”  or “selfish ambition” controls you, you must not boast of it and must not be “false to the truth”, i.e. Christian revelation, as put into practice by those who are wise. (The heart was considered the control centre of personality.) For being “false”, “such wisdom” is “earthly” rather than heavenly (“from above”); it is from the devil. “Envy and selfish ambition” or quarrels are the tools of evil; the devil works through “disorder”. On the other hand, godly wisdom is “peaceable ...” It does not dominate, but rather yields “good fruits”, to all, openly. Then: “those who make peace”, i.e. wise people, will, at Judgement Day, have (or be rewarded with) great integrity in the eyes of God.

Reflection: Wisdom is the theme again. How do you know wisdom when you hear it? Who is wise? What is foolish?

Wisdom produces good and peaceable actions. Where do we see this in our world?

Mark 9:30-37
The disciples have failed to cure an epileptic boy of an unclean spirit (vv. 14-29); this has led to them being puzzled. After Jesus cures him, they ask: how could you cure him but we could not? Jesus tells them: that kind of healing requires the power of prayer; it can’t be done by earthly means.

Now, as they travel from Caesarea Philippi to Jerusalem, they re-enter Jewish territory. Jesus again wishes to avoid partial understanding of him and his mission. He again teaches that he, the “Son of Man is to be”  killed, but adds one new idea: he is to be “betrayed” or handed over to people; this is part of God’s plan. Both his suffering and betrayal are so beyond the understanding of the disciples that they dare not reveal their ignorance.

Jesus now teaches more about being his followers. (Presumably “the house”,  is Peter’s.) The disciples have been arguing over rank. Jesus says, in effect: to be my disciple, you must abandon seeking position and prestige. He takes an example to welcome a child “in my name” (because of regard for who and what I am) is to welcome me, and indeed God. In Aramaic and Greek the word for “child” is the same as for servant, so verse 36  may also speak of welcoming a servant, one sent by his master. If so, Jesus is saying: whoever receives the servant receives the master. Whoever receives a child receives Jesus, and whoever receives Jesus receives God, who sent him. Both child and servant are without status. They are unable to repay a kindness, in earthly terms.

Reflection

Do we still seek status, position and privilege?

In Jesus day children had very low status. It may be hard for us to appreciate how radical it was for Jesus to lift up a child and to ask his followers to be like one of them.

What value do we place on children? In our society? In our Church?

Who in our cultrue is lowly, unable to pay back kindness...?