From: James 3:13-18
True and False Wisdom
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Commentary:
13-18. These verses point out the qualities of Christian wisdom (cf. 1:5). After exhorting his readers to manifest their wisdom by their actions (verse 13), he attacks the signs of false wisdom (verses 14-16) and explains the qualities of the true (verses 17-18).
St. Paul also makes a distinction between worldly wisdom—the wisdom of man when he veers away from his correct goal—and the wisdom of God, which reaches its highest _expression on the Cross (cf. 1 Corinthians 1:18-3:3). St. James pays particular attention to the practical effects of godly wisdom—meekness, mercy and peace.
False wisdom, on the contrary, leads to bitter zeal, rivalry and resentment: it is “earthly” because it rejects things transcendental and supernatural; “unspiritual” (merely natural, “psychi” in the original Greek), as befits people who follow their nature as wounded by Original Sin, deprived of the help of the Spirit (cf. notes on 1 Corinthians 2:14-16; Jude 19-20); “devilish”, in the sense that such people are inspired by the devil, who is envious (cf. Wisdom 2:24), “a liar and the father of lies” (John 8:44).
18. What this verse means is that the “peacemakers” of the Beatitudes (cf. Matthew 5:6 and note) create around themselves an environment making for righteousness (holiness), and they themselves benefit from the peace they sow. “There can be no peace,” [Pope] John XXIII says, “between men unless there is peace within each of them: unless, that is, each one builds up within himself the order wished by God” (”Pacem In Terris”, 165).
The “harvest of righteousness” is the equivalent of righteousness itself: it is keeping the law of the Gospel, doing good works, which show true wisdom. The passage is reminiscent of Isaiah 32:17-18: “and the effects of righteousness will be peace, and the result of righteousness, quietness and trust for ever. My people will abide in a peaceful habitation, in secure dwellings and in quiet resting places.”
Every Christian who strives to live in accordance with his vocation is a sower of holiness and justice-with-peace: “Through your work, through the whole network of human relations,” (St) Monsignor Escriva says, “you ought to show the charity of Christ and its concrete expression in friendship, understanding, human affection and peace. Just as Christ `went about doing good’ (Acts 10:38) throughout Palestine, so much you also spread peace in your family circle, in civil society, at work, and in your cultural and leisure activities” (”Christ Is Passing By”, 166).
From: Mark 9:14-29
The Curing of an Epileptic Boy
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Commentary:
17. The demon who possessed this boy is described as a “dumb spirit” because dumbness was the main feature of the possession. On diabolic possession cf. note on Matthew 12:22-24.
19-24. As on other occasions, Jesus requires submission of faith before He works the miracle. The exclamation of Jesus refers to the request of the boy’s father (verse 22), which seemed to suggest some doubt about God’s omnipotence. The Lord corrects this way of asking and requires him to have firm faith. In verse 24 we can see that the father has quite changed; then Jesus does the miracle. The man’s strengthened faith made him all-powerful, for someone with faith relies not on himself but on Jesus Christ. Through faith, then, we become sharers in God’s omnipotence. But faith is a gift of God, which man, especially at times when he is wavering, should ask humbly and tenaciously, like the father of this boy: “I believe, help my unbelief,” and like the Apostles: “Increase our faith!” (Luke 17:5).
28-29. “In teaching the Apostles how to expel a spirit as evil as this He is teaching all of us how we should live, and telling us that prayer is the resource we should use to overcome even the severest temptations, whether they come from unclean spirits or from men. Prayer does not consist only in the words we use to invoke God’s clemency but also in everything we do, out of faith, as homage to God. The Apostle bears witness to this when he says: `Pray constantly’ (1 Thessalonians 5:7)” (St. Bede, “In Marci Evangelium Expositio, in loc.”).