27^th Sunday in Ordinary Time (B); October 6, 2024

Gn 2:18-24.  Ps 128.  Heb 2:9-11.  Mk 10:2-16

Deacon Jim McFadden

       Today’s readings offer reflections on humanity’s unitive  relationship with God, one another, and the created order—all of which obtain in the Holy Mass:  we are meant to be together!  The readings also show an evolution of thoughts regarding relationships and remind us that some social and cultural ideals require a different interpretation for different times and places.

            The creation story in Genesis affirms the divine power of bringing everything into being, showing His connection to creation and ongoing care.   God is depicted crafting the first human being  “out of the clay of the ground”…in which he “blew into his nostrils the breath of life and so man became a living being” (v. 7).  This shows the close connection between the Creator and the creature, but also reveals that Adam, an icon for humanity, is part of creation, not above it, and we will learn later that he is meant to be a steward of creation, and thereby to be harmony with it. 

            The creation of the second human from the rib of the first similarly shows humans close relationship to one another, not in the sense of a hierarchical relationship but rather in a partnership as both are united in their shared status as creatures of God and coming from the same nature.  It’s noteworthy the creation of other creatures occurs in between the creation of male and female human beings which subtly situates animal life with humans, affirming our interconnectedness with creation.  By calling on Adam to name the animals, underscores that humanity is meant to participate in the direction and life of other creatures, receiving some authority over them, but also responsibility.

            At this juncture of the story we hear that God was pained that Adam is by himself.  He said, “It is not good that man should be alone; I will make him a helper fit for him” (Gn 2:18).  These simple words show that God did not make us to live in isolation, which inevitably fosters gloom, sorrow, and anxiety.  He did not create us to be alone, but he made men and women for happiness which is realized in genuine relationships, to share their journey with another until death do them part.

            This is the same plan which Jesus presents in today’s Gospel: “From the beginning of creation, ‘God made them male and female’.  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.  So, there are no longer two but one flesh” (vs. 6-8; cf. Gn 1:27, 2:24).  This line is important, especially in light of our contemporary controversy over gender theory.  God created them male and female so that they can procreate.  From their complimentary and respective sex, their gender naturally flows to be man and woman in which the two are so united that the “become one flesh.”  This teaching of Jesus, grounded in the opening chapters of Genesis, is the basis of the Church’s understanding of gender and the Sacrament of Matrimony, which is a divine mandate.  Contrary to our contemporary whims, gender and marriage are not historical and cultural constructs but are grounded in who we are as creatures who are made in God’s image.  We hear in the first chapter of Genesis that “God created man in his image; in the divine image he created him; male and female he created them”  (Gn 1:27).

            The teaching of Jesus is very clear and he defends the dignity of marriage as a union between a man and woman, which is constitutive.  Anything other than this is simply not marriage.  The Pharisees are having trouble with this teaching and they attempt to corner Jesus for espousing something contrary to the Law.  When questioned about divorce, Jesus asks what the Law says.  They affirm that a husband can divorce his wife, an interpretation of Dt 24:1-4 that gave men power to divorce women and made it difficult for women to do the same.  In response, Jesus contextualizes the reference and reinterprets the purpose of the Law in new ways: (1) Jesus states that the divorce law was needed when given because of the Israelites “hardness of heart.” (2) Jesus then interprets the divorce law in light of the Genesis creation account from the first reading. 

            Besides underscoring the unitive and generative purpose of marriage, Jesus gives us an example of how to interpret Scripture.  Our Lord situates the law in its historical and cultural context and states its purpose for its original audience.  Fast-forwarding to his time and place, Jesus uses the larger Scriptural tradition to reflect upon human unions, and to put them into their original purpose: namely, marriage is meant to be indissoluble.  That is why the Church does not tire of confirming the beauty of family as it was consigned to us by Scripture and Tradition.  At the same time, she strives to be maternally close to those who are experiencing relationships that are broken or continue to be difficult, painful, and sometimes fractured. 

            God’s way of acting with his broken and often wounded people is to relate to us where we are.  God does not lead with censure or condemnation.  On the contrary, God and His Church lead with love, charity, and mercy in order to heal our wounded and lost hearts to get them back to God’s embrace.

            Let us remember that we have a great ally in the Blessed Virgin Mary, the Mother of the Church, who helps married couples to live together authentically and renew their union, beginning with God’s original gift.  Amen. 

Reflection Questions:

1. Today’s readings offer reflections on humanity’s unitive  relationship with God, one another, and the created order.  How does the Holy Mass reflect this unity?
2. This teaching of Jesus on marriage and divorce is the basis of the Church’s understanding of the Sacrament of Matrimony, which is a divine mandate. 

How does this doctrine contrast with that of secular society? Can there every be an accommodation?

• How does Jesus interpret Scripture?