The texts from the Roman Catholic Lectionary today challenge us with descriptions of struggle that lead to death while proclaiming Jesus as the bread of life.
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| Bread for Life |
The reading from the Book of Acts details the stoning of Stephen.
* [7:55] He…saw…Jesus standing at the right hand of God: Stephen affirms to the Sanhedrin that the prophecy Jesus made before them has been fulfilled (Mk 14:62).1
Psalm 31 offers prayer and praise for deliverance from enemies.
* [31:6] Into your hands I commend my spirit: in Lk 23:46 Jesus breathes his last with this Psalm verse. Stephen in Acts 7:59 alludes to these words as he is attacked by enemies. The verse is used as an antiphon in the Divine Office at Compline, the last prayer of the day.2
In the Gospel of John, Jesus declares “I am the bread of life.''
* [6:31] Bread from heaven: cf. Ex 16:4, 15, 32–34 and the notes there; Ps 78:24. The manna, thought to have been hidden by Jeremiah (2 Mc 2:5–8), was expected to reappear miraculously at Passover, in the last days.3
Mary Lee Brock comments that the cliché “seeing is believing” is a recurrent theme during this Covid 19 pandemic. Our global community is battling an enemy we cannot see. The rhythm of our lives and the roles we assumed have been suddenly suspended. This pandemic shows us the harsh reality of economic, social and climate injustices. As we hear predictions and recommendations we just want to be shown the one right answer.
Today I pray that I can always remember that Jesus is my bread of life. I pray for compassion for myself when my fears about losing job security, food availability and social connections get in the way of being present to serve the kingdom of God. I ask to be reminded of my gift of curiosity and to use that gift to be comfortable with the mystery of the future. I pray that we all remember that whoever comes to Jesus will never hunger and whoever believes in Jesus will never thirst.4
Don Schwager quotes “Trusting in the Lord,” by Augustine of Hippo, 354-430 A.D.
"If you put your trust in money, you are paying futile regard to vain things; if you put your trust in high office or some exalted rank in human government, you are paying futile regard to vain things... When you put your trust in all these, either you expire and leave them all behind, or they will crumble while you are still alive, and what you trusted will have let you down... For my part, I do not put my trust in empty things as they do or pay futile regard to them; I have put my trust in the Lord." (excerpt from Exposition on the Psalms 31,12)5
The Word Among Us Meditation on Acts 7:51–8:1 comments that instead of cursing them for what they were doing and calling down God’s vengeance on them, Stephen was doing the exact opposite. It must have startled them, to say the least! Forgiveness is a hallmark of Christianity.
But as unnatural as it may feel, forgiveness is not optional for believers. God actually commands us to forgive those who have sinned against us. That includes family members or friends who have hurt us, betrayed us, or failed to help us when we most needed it. God also expects us to forgive even the most minor of offenses, such as someone who snubs us, ignores us, or directs a sarcastic remark to us.
If you are struggling to forgive someone, know that the grace of Jesus’ resurrection is freely available to you this Easter season. If the offense is so serious that you don’t see how you could possibly forgive, just take the first step and ask God to forgive that person for you. Then, day by day, ask him to help you extend the same forgiveness. It might be hard at first, but over time you will begin to experience not only freedom from anger but also the joy of the risen Lord.6
Friar Jude Winkler discusses the “kangaroo court” of stubborn people who always rebelled against God that stone Stephen. In the midst of our “crosses” we will find Jesus there “on the other side” of our cross. Friar Jude marks the transition in the Bread of Life Discourse. Before v51, Jesus is presented as Wisdom Incarnate as expressed in the Hebrew Testament.
Fr. Richard Rohr, OFM, shares that after working as a physician and bioethicist for decades, Living School alumna and chair of the CAC Board LaVera Crawley became a hospital chaplain and spiritual companion for patients and their families in the liminality that often occurs between life and death. It seems to me that spiritual companionship is an art many of us are learning to practice these days, but we must be willing to be present to those in need, not just physically (or virtually), but with our whole selves. LaVera shares some of the challenges of this spiritual work and how it can be transformative for both parties. It takes willingness, fortitude, knowledge, skill, and a deep trust in Spirit to go into these dark places as both witness and companion.
To be very clear, I am not equating darkness with something bad or negative, any more than I would consider the apophatic way [1] as such. There is deep beauty in the darkness, in the unknowing, in the indescribable, if only we can open ourselves to its purpose. Metaphorically, the dark emotions of grief, fear, and despair can be profound teachers and guides. . . . The primal howl of existential suffering holds within it the lesson that we all must learn at some time in our lives: To heal from our suffering—not merely to ease or palliate it, but to transform it into the source and substance of our growth and wisdom—requires a journey through it. We must listen attentively for whatever message it has for us and, according to psychotherapist Miriam Greenspan, find authentic ways to befriend it so that we can surrender to its transmuting power. All spiritual traditions teach some variation of this wisdom. While it may not come naturally to us to respond to suffering in this way, through practice, it can become a learned skill. . . .7
We meditate on the story of Stephen and the declaration of Jesus as we attempt to discern our role in the “crosses” of our time.
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