3rd Sunday of the Year (B)

(Edited) Reflections (From) 3rd Sunday in Ordinary Time (B), January 22, 2012

Liturgical readings

Jonah 3:1-5, 10
Psalm 25
1 Corinthians 7:29-31
Mark 1:14-20

"Reform your lives and believe in the good news!"

The message of Jesus at the beginning of His public ministry, until the end of His earthly life is clear: a clarion call to reform and believe in Him and the Kingdom of God. Jesus continues the prophetic tradition of His people's faith - calling all Israel to turn away from their sinful ways and to turn back to God. In this mission, Jesus called others to join Him. The gospel passage mentions the first four: Simon (Peter), Andrew, James and John. It is amazing to see how they responded: "they immediately abandoned their nets". James and John did not only abandon their fishermen's nets; they also abandoned their father! What was in Jesus and His message that made these men respond in such a radical manner?

The Christian spirit of reform after biblical times has always sparked a revival, renewal and rebirth of Jesus' ideals in the lives of the people in history - both outside and inside the Church. When the faithful's ways of living are misdirected towards a lowering of moral standards, the Spirit of God calls again, in the person of many Saints along the continuum of history, to lead people back to the noble ideals Jesus represented. From St. Benedict in the 5th century to the Cistercians in the 11th century; from the desert monks and hermits of Egypt in the 3rd century to the Hispanic reformers of the 16th century (Teresa of Avila, John of the Cross, Ignatius of Loyola); and from modern times: Frank Duff, Josemaria Escriva, Sr. Lucia of Fatima, Mother Teresa of Calcutta, and John Paul II.

All of the faithful are also called to follow the noble ideals of Christianity in whatever circumstances one's life and faith presents itself. Merely by a resolve to reform one's life, carry it out with patience and perseverance, and fidelity to it till the end, is already important. It may involve some sacrifice that allows God to purge bad habits and vices in one's way of life and work. That is the difficult part; but it is possible with God. Once the discipline is learned well, then the road becomes easier. It is a lifelong task (and a gift) - this continuous conversion of hearts and minds towards God. Believing in Jesus and His good news, will give lives direction, hope and meaning. Christ is the Truth, the Way and Life for us.

Lead, Kindly Light, by J. H. Newman

This prayer-poem by J. H. Newman, is an alternative to the hymn, "Lord Jesus Christ, Abide with Us", for Friday, in the Night Prayer section of the breviary. The poem has a somber tone because it equates night to the reality of death. But as the poem ends, it delivers a tone of hope, knowing that beyond death, the poet shall see a morning filled with smiling angels - a desire that has been rekindled in the poet's heart.

The poem is divided into three stanzas, with a rhythmic refrain of
"lead Thou me on" - in reference to God as Light.

Lead, kindly Light, amid the encircling gloom,
Lead thou me on;
The night is dark, and I am far from home,
Lead thou me on.
Keep thou my feet, I do not ask to see
The distant scene; one step enough for me.

I was not ever thus, nor prayed that thou
Shouldst lead me on;
I loved to choose and see my path; but now
Lead thou me on.
I loved the garish day, and, spite of fears,
Pride ruled my will: remember not past years.

So long thy power hath blest me, sure it still
Will lead me on
O'er moor and fen, o'er crag and torrent, till
The night is gone,
And with the morn those Angel faces smile,
Which I have loved long since, and lost awhile.

In the first stanza, the poet prays to God to lead him through the dark night. Even though he knows he is far from home, he desires not to hurry, but to take one step at a time - which reveals the poet's wisdom of being careful in one's stride during the night.

In the second stanza, the poet confesses that he was very self-willed and full of pride. He chose the path he wished to tread on but now knows how sinful the path was - since He did not put God in the picture. In his realization, he asks God not to remember those past years, but now to lead him where God really wants to lead him - to the morning where angels smile.

In the third stanza, after the poet's realization of his self-seeking direction and pride, he feels that the Lord can bless him and lead him now over all obstacles during the night. And when this night has gone and the morning arrives, the poet anticipates the joy of seeing the angels smile - welcoming him back to his true home where the Light led him.

One lesson that can be learned from this poem is to have an attitude that is open to God's leading. Often, anyone's self-seeking direction and self-reliant attitude, can cause him, and others as well, to not see the Light clearly. Thus, even if one does not fall, one can "trip" or "stumble" more into the night. This is natural in youth and the ages before midlife. Once midlife has passed, many realize how important it is to trust more in God, especially when the "night" of old age is approaching. This trust can purify one's soul from residues of pride and self-reliance from the past. But what is most important is to understand that whether it is "morning" or "night", the Light of God should always be one's guide. He speaks to us in prayer, and in the Sacraments especially in the Eucharist. He is also the best guide in Confession. He is the Good Shepherd leading us to safe pastures in this life and towards the next.

O Deus Ego Amo Te

There is a poem used as an alternative to the hymn of Thursday, Night Prayer. The poem is composed by Gerard Manley Hopkins, a Jesuit known for his highly descriptive and picturesque style. His style presents a complexity of beautiful imagery.

In this poem, O Deus Ego Amo Te, Hopkins plainly expresses his love for God, and shares how he sees God's love for him through the sacrifice of Jesus on the Cross.

The poem is presented in just one long stanza, and ends with an
Amen:


O God, I love Thee, I love Thee -
Not out of hope of heaven for me
Nor fearing not to love and be
In the everlasting burning.
Thou, Thou, my Jesus, after me
Didst reach thine arms out dying
For my sake sufferedst nails and lance,
Mocked and marred countenance,
Sorrows passing number,
Sweat and care and cumber,
Yea and death, and this for me,
And Thou couldst see me sinning:
Then I, why should not I love Thee,
Jesu, so much in love with me?
Not for heaven's sake; not to be
Out of hell by loving Thee;
Not for any gains I see;
But just the way that Thou didst me
I do love and I will love Thee;
What must I love Thee, Lord, for then?
For being my King and God. Amen.

The poem of St. Francis Xavier, which also is an expression of love for God, is similar in tone and spirit to Hopkin's poem. In fact, Hopkins poem is really a contemporary version and translation of Xavier's original. Reading the original of St. Francis Xavier's poem, because of the old English language in which it is presented, it is difficult to understand at first reading that the poet is seeking a personal reason for loving God. However, in Hopkin's translation, one can easily follow the order of thought and meaning - until it reached the conclusion of commitment to love the Lord as King and God.