Today’s readings give us two conflicting images that do not seem possible to be harmonised. One is of abundance and rejoicing; the other is of the cross and self-denial. When we look at these images, we would wonder how we could link the two, since finding a connection does not seem so evident or straightforward. But if we look discernly and carefully at the messages offered in today’s readings, we can see how they actually do fit together.
In the first reading, Isaiah’s message is a vision of the future Jerusalem, which had been destroyed, its inhabitants scattered, will be made prosperous again and its people brought back home, and the ancient Israelites clung with hope and trust to this promise of future security and happiness. In curent times, some of us too are experiencing cities ravaged by war, cities plagued by poverty; and cities infested with crime. We grieve over what is happening to such cities, and we wonder whether God will turn their mourning into rejoicing. This is not a vain hope or just a dream, for as today’s psalm reminds us, God “changed the sea into dry land; through the river they passed on foot.” God liberated a people before; and He certainly could do it again. But how would He do so?
Today’s Gospel offers us answers to this question. The world has an immense need of labourers who will bring to life the kingdom of God. Jesus sent out the seventy-two in pairs, to all the towns and places that He himself was to visit, and he sends us out to continue their work. Today we are the ones with the message, “Peace to this household.” “Peace” seems to be a simple greeting to give, but a great and challenging task to accomplish. But world peace really does begin in our families and in our neighbourhoods, and we can and must establish it there. Jesus warned us that the message of peace may be rejected. Our efforts at change may not always be appreciated. But God restored the people in the past, and through us, God can continue to restore the people today.
One thing we need to constantly remember is that we are the new creation of which Paul speaks in today’s second reading. And like Paul, we too must be willing to be crucified to some of the standards of our world, standards that stand in opposition to the reign of God. It is in this way that the cross enters our lives, and that God’s peace would begin to spread in our homes, our neighbourhood, our cities, our countries, throughout the world. Let us pray that God will continue to help us in our effort and grant us more patience in spreading His message of peace to all.
Reasons to Believe in Jesus
Reasons to believe Jesus is alive in a new life with God can be found in quotes from two prominent atheists and a biology textbook.
Thus the passion of man is the reverse of that of Christ, for man loses himself as man in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion. (Jean-Paul Sartre, Being and Nothingness: A Phenomenological Essay on Ontology, New York: Washington Square Press, p. 784)
Among the traditional candidates for comprehensive understanding of the relation of mind to the physical world, I believe the weight of evidence favors some from of neutral monism over the traditional alternatives of materialism, idealism, and dualism. (Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, location 69 of 1831)
And certain properties of the human brain distinguish our species from all other animals. The human brain is, after all, the only known collection of matter that tries to understand itself. To most biologists, the brain and the mind are one and the same; understand how the brain is organized and how it works, and we’ll understand such mindful functions as abstract thought and feelings. Some philosophers are less comfortable with this mechanistic view of mind, finding Descartes’ concept of a mind-body duality more attractive. (Neil Campbell, Biology, 4th edition, p. 776 )
Sartre speaks of the "passion of man," not the passion of Christians. He is acknowledging that all religions east and west believe there is a transcendental reality and that perfect fulfillment comes from being united with this reality after we die. He then defines this passion with a reference to Christian doctrine which means he is acknowledging the historical reasons for believing in Jesus. He does not deny God exists. He is only saying the concept of God is contradictory. He then admits that since life ends in the grave, it has no meaning.
From the title of the book, you can see that Nagel understands that humans are embodied sprits and that the humans soul is spiritual. He says, however, that dualism and idealism are "traditional" alternatives to materialism. Dualism and idealism are just bright ideas from Descartes and Berkeley. The traditional alternative to materialism is monism. According to Thomas Aquinas unity is the transcendental property of being. Campbell does not even grasp the concept of monism. The only theories he grasps are dualism and materialism.
If all atheists were like Sartre, it would be an obstacle to faith. An important reason to believe in Jesus is that practically all atheists are like Nagel and Campbell, not like Sartre.
by David Roemer
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