The texts from the Roman Catholic Lectionary today invite contemplation of how the call that brought Apostles to Jesus might resonate in our lives.
From the Apostles
The reading from the Book of Revelation shares a heavenly vision of the New Jerusalem.
* [21:14] Courses of stones,apostles: literally, “twelve foundations”; cf. Eph 2:19–20.1
Psalm 145 praises the greatness and the goodness of God.
* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity.2
In the Gospel of John, Jesus says ‘Here is truly an Israelite in whom there is no deceit!’
* [1:49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).3
Mary Lee Brock shares her biggest surprise is in finding Phillip to be the hero of this story.
Phillip does not fall into the trap of gossip about someone from Nazareth but rather relies on his abiding faith. Phillip helps me appreciate people in my life who have helped me become a better person and those who have seen gifts in me that I had not yet recognized. I am particularly grateful for people who have made the effort to introduce me to others who have helped me develop my faith and commitment to service. I pray to listen for opportunities to be a bridge builder in the generous manner of Phillip by encouraging, supporting, introducing and sharing.4
Don Schwager quotes “The Lord of Angels,” by John Chrysostom (347-407 AD).
"Do you see how he [Jesus] leads him [Nathanael] up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, 'You shall see greater things than these.' And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see 'angels ascending and descending on me'? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king's own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they 'came and ministered to him' (Matthew 4:11). They also ascended and descended when they proclaimed the good news of his birth and cried, 'Glory to God in the highest, and on earth peace' (Luke 2:14), when they came to Mary and also when they came to Joseph... Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow." (excerpt from the Homilies On the Gospel of John 21.1)5
The Word Among Us Meditation on John 1:45-51 comments Nathanael’s expectations were jolted when he met Jesus. He had been pondering the Scriptures—a traditional interpretation of sitting “under the fig tree” (John 1:48)—and was convinced that the Messiah would not come from Nazareth. But after he spoke with Jesus, he was willing to consider that something good might in fact come from that small village.
For us, encountering Jesus can shed light on a way of thinking or acting that needs to change. Maybe we don’t pay enough attention to caring for the poor or we feel too busy to listen to people who don’t agree with us. Jesus asks us to be open to rethink our ideas.6
Friar Jude Winkler shares that the vision of Revelation is a community built on the Apostles. Nazareth was dirt poor and both Jews and pagans lived there. Friar Jude connects the calling of Nathaniel to the life of Jacob.
Fr. Richard Rohr, OFM, recalls his “pilgrim’s progress” was… sequential, natural, and organic as the circles widened, and as he taught in more and more countries. While the solid ground of the perennial tradition never really shifted; he found that the lens, the criteria, the inner space, and the scope continued to expand. He was always being moved toward greater differentiation and larger viewpoints, and simultaneously toward a greater inclusivity in his ideas, a deeper understanding of people, and a more honest sense of justice. God always became bigger and led him to bigger places.
As time passed, I became simultaneously very traditional and very progressive, and I have probably continued to be so to this day. I found a much larger and even happier garden (note the new garden described at the end of the Bible in Revelation 21!). I fully believe in Adam and Eve now, but on about ten more levels. (Literalism is usually the lowest and least level of meaning.) I no longer fit in with either staunch liberals or strict conservatives. This was my first strong introduction to paradox, and it honed my ability to hold two seemingly opposite positions at the same time. It took most of midlife to figure out what had happened—and how and why it had to happen.7
Our journey from under our fig tree builds our relationship with God resting on the foundation of the Apostles.
References
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