The texts from the Roman Catholic Lectionary today invite contemplation of the “hard sayings” that challenge us on our journey with Christ even as we reflect on the transformation of our life in His company.
Words of Life
The reading from the Acts of the Apostles describes the Healing of Aeneas by Peter in Lydda and of Tabitha in Joppa.
* [9:31–43] In the context of the period of peace enjoyed by the community through the cessation of Paul’s activities against it, Luke introduces two traditions concerning the miraculous power exercised by Peter as he was making a tour of places where the Christian message had already been preached. The towns of Lydda, Sharon, and Joppa were populated by both Jews and Gentiles and their Christian communities may well have been mixed.1
Psalm 116 is a thanksgiving for recovery from illness.
* [116:15] Dear in the eyes of the LORD: the meaning is that the death of God’s faithful is grievous to God, not that God is pleased with the death, cf. Ps 72:14. In Wis 3:5–6, God accepts the death of the righteous as a sacrificial burnt offering.2
In the Gospel of John, Peter declares Jesus has the Words of Eternal Life.
* [6:60–71] These verses refer more to themes of Jn 6:35–50 than to those of Jn 6:51–58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse.3
Andy Alexander, S.J. reminds us that Jesus turns to the Twelve and asks them, "Do you also want to leave?" It is the perfect question for us. No matter how strong our faith, we have to recognize that we live in a world in which our faith is quite counter cultural.
Peter goes all the way: "We have come to believe and are convinced that you are the Holy One of God." We not only believe; we are convinced. He's the one. For us, for me. Jesus alone. Having this desire to have this faith, this conviction is so revelatory for us. It shows us what we want to believe - how deeply want desire to be in communion with him. We can feel sorrow for and repent of the obvious other attachments or unfeedoms we have, but embracing Peter's insights can be quite freeing today. For me, it helps me re-embrace this desire. It helps me to say, more deeply in my heart, "Where else would I go? Really, where else?" It helps me say, "You alone are offering me complete mercy and the gift of eternal life." It can deepen my freedom to love more self-less-ly. This renewal can be life redefining for us. Most of all, this gospel can help each of us embrace the Eucharist more joyfully the next time we are able to receive it. We'll say "Amen," but we can say it to mean, "You alone."4
Don Schwager quotes “Eat Life - Drink Life,” by Augustine of Hippo, 354-430 A.D.
"'Unless you eat My Flesh and drink My Blood, you shall not have life in you,' says the Lord. Eat life - drink life. You will then have life, and life is complete. Then the Body and Blood of Christ will be life for each person under this condition: what is eaten visibly in the Sacrament be spiritually eaten and spiritually drunk in truth itself." (excerpt from Sermon 102,2)5
The Word Among Us Meditation on John 6:60-69 asks us to imagine how shocking Jesus’ words must have been to the people who heard them. Do we really need to eat this man’s flesh and drink his blood (John 6:53)? Peter, and all the disciples, must have struggled with them as well. But look at how Peter responded when Jesus asked him and the disciples whether they would join everyone else in leaving him: “To whom shall we go? You have the words of eternal life” (John 6:68).
Now, you may not have a problem believing in the Eucharist. But is there another teaching from Jesus or the Church that you or someone you know finds “hard” to accept (John 6:60)? It could be a moral teaching. It could be about Mary. Or it could be a passage in the Bible. When we come up against something we struggle to grasp or fully agree with, what should we do? We can imitate Peter’s attitude: keep following Jesus and believe that understanding will come with time. This isn’t the same as blind faith. God isn’t asking us to throw our reason out the window. He respects our intellect, and he wants us to use it. In the meantime, we need to be patient and say, Even though I don’t fully understand, I choose to believe. And as I seek to understand, I will search with faith.6
Friar Jude Winkler comments on how Peter continued the healing work of Jesus as the Holy Spirit guided the growth of the Church. Peter expresses his conviction about remaining with Jesus in a Gospel where the author often presents Peter in a reduced light. Friar Jude notes the importance of authority in the Church.
Fr. Richard Rohr, OFM, introduces Christine Valters Paintner who describes the ancient and accessible contemplative practice of walking or moving slowly through the natural world as a way of connecting with God. This is clearly the “road not taken” by too many of us in the modern world, even though it shaped and sustained the faith of our ancestors for millennia. If we find it difficult to sustain a practice of seated meditation, Fr. Richard encourages us to begin by moving outdoors.
As you begin a contemplative walk, allow a few moments simply to breathe and connect to your heart. Set an intention for this time to be as present as you can to what is happening both within and without. Begin walking, but see if you can release any expectations or destination. As you walk, imagine that with each step your feet are both blessing the ground and being blessed by it. Let your breath be long and slow. Bring your awareness to the earth monastery all around you. Notice what draws your attention. Look for what shimmers or what the Japanese poet Basho called “a glimpse of the underglimmer.” Listen for the sounds of life around you. Even if you are walking through a city, pay attention to the rustle of the breeze, the caw of crows, or any subtle elements of creation singing their song. Pause regularly simply to receive this gift. Breathe it in. Let it have some space in your heart. Then continue on until something else causes you to stop. This is the whole of the practice: simply [moving], listening, and pausing. We practice presence so that we might cultivate our ability to really hear the voice of nature speaking to us. This sounds simple, and yet we so rarely make the time to develop this skill.7
In our contemplative walk in Nature
Inspiration and insight
we create an opportunity to receive inspiration and insight into the meaning of the Words of Life to our journey.
References
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