The texts from the Roman Catholic Lectionary today challenge us to contemplate our reaction to the experience of Christ in our lives.
React to the mystery
The reading from the Letter to the Colossians outlines Paul’s interest in the Colossians.
* [1:24–2:3] As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God’s word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29). Even in those communities that do not know him personally (Col 2:1), he can increase the perception of God in Christ, unite the faithful more firmly in love, and so bring encouragement to them (Col 2:2). He hopes that his apostolic authority will make the Colossians perceive more readily the defects in the teaching of others who have sought to delude them, the next concern in the letter.1
Psalm 62 is a song of trust in God alone.
* [Psalm 62] A song of trust displaying serenity from experiencing God’s power (the refrains of Ps 62:2–3 and Ps 62:6–7) and anger toward unjust enemies (Ps 62:4–5). From the experience of being rescued, the psalmist can teach others to trust in God (Ps 62:9–12).2
In the Gospel of Luke, Jesus heals the man with a withered hand.
* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3
Jay Carney comments that today’s gospel reminds us that even objectively good practices and traditions can become twisted and corrupted if they are separated from the two great commandments: to love God with one’s full heart, soul and strength, and to love one’s neighbor as oneself. Jesus’ teaching shows us that we cannot separate these two commands – to somehow keep the sabbath holy by honoring God, yet not helping our neighbor in need. No, we love God through our love of the neighbor.
So we are challenged today to “keep holy the Sabbath,” yet also to reflect more deeply on what this call to holiness means in each of our lives. In God’s providence, we do not walk without witnesses. I think especially of St. Teresa of Calcutta, whose feast day falls on September 5. There are few Christians who better embodied “holistic holiness” than Mother Teresa, who spent hours each morning in prayer so that she and her fellow Missionaries of Charity could devote themselves fully to the dying destitute of Calcutta, India. As we discern our own Sabbath calls, may Mother Teresa continue to pray for and inspire us.4
Don Schwager quotes “Jesus heals to teach the Pharisees mercy,” by Cyril of Alexandria (376-444 AD).
"The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; 'he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him' (Daniel 2:22). And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy. "This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, 'I will crush his foes before him and strike down those who hate him' (Psalm 89:23). But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law." (quote from COMMENTARY ON LUKE, HOMILY 23).5
The Word Among Us Meditation on Colossians 1:24–2:3 comments that we all know what it’s like to sacrifice and suffer for the benefit of another person. Parents constantly do it for their children. So do people caring for an elderly parent or a spouse with disabilities. Or those serving their parish in a ministry that is time-consuming. When things get tough, it can be hard to feel any joy. We might feel only exhaustion or frustration instead. So how can we find the joy that Paul talks about here? Is it even possible?
But what about when we don’t see any immediate benefits? Can we still rejoice? Or what if we’re sick, and our suffering seems pointless and unnecessary? That’s where faith comes in. No suffering has to feel pointless; we can use it as motivation to pray for the needs of other people. We can trust that offering up our trials to the Lord as an act of intercession will bear fruit—even if we don’t see it ourselves. And that can lead, if not exactly to joy, then at least to consolation and encouragement.6
Friar Jude Winkler comments that making up for that lacking in the suffering of Chtist is the re-presenting of Christ today. Pharisees permitted healing on the Sabbath if a person was at the point of death but Jesus points to the need to do good. Friar Jude reminds us of the duty cited by John Paul II to share the love of Christ on Sunday.
Brian Purfield, a member of the Mount Street Jesuit Centre team who teaches short courses in theology, notes that Paul himself was probably not the author of the Letter to the Colossians, or of some of the other epistles attributed to him. It is likely that it was written in his name to give emphasis to the encouragement it contains.
In describing his ministry (1:24–2:3), Paul adapts categories important to the Colossians and to the false teachers who are disturbing them. Because they were stressing ‘wisdom’ and ‘perfection’, Paul speaks about the ‘knowledge of the mystery of God, Christ, in whom are hidden all the treasures of wisdom and knowledge’ (2:2f), and he states the goal of his mission to ‘present everyone perfect in Christ’ (1:28). Before warning about the false teachings (2:4-23), Paul again encourages the Colossians in their faith. The false teachers presumed something was lacking in Christ and that salvation required something more. The additional requirements were a combination of Jewish and pagan philosophies, ideals and practices. Paul calls these fads, ‘things destined to perish,’ and reasserts the primacy of Christ in whom dwells the fullness of God. All are members of Christ, who is the head of the body, the Church. The Church’s task is the reconciliation of the world to God under Christ. According to Paul, these teachings are enough and false teaching must be avoided.7
Fr. Richard Rohr, OFM, comments that everyone and everything is created in the “image of God.” This is the objective connection or “divine DNA” given by God equally to all creatures at the moment of their conception. The philosopher Owen Barfield (1898–1997) called this phenomenon “original participation.” [1] We could also call it original innocence, “unwoundedness”, or use Matthew Fox’s brilliant term, “original blessing.” As Genesis 1 clearly and repeatedly states, creation is good. Ilia Delio draws her insights from her deep study of the Jesuit scientist Pierre Teilhard de Chardin (1881–1955). So how do we first see and then practice this original goodness?
Paul gives us an answer. He says, “There are only three things that last: faith, hope, and love” (1 Corinthians 13:13). In Roman Catholic theology we called these three essential attitudes the “theological virtues,” because they are a “participation in the very life of God.” They are given freely by God, “infused” into us at our conception. In this understanding, faith, hope, and love are far more defining of the human person than the “moral virtues,” which are the various good behaviors we learn as we grow older. For all of their poor formulations, Orthodox and Catholic Christianity still offer humanity a foundationally positive anthropology. We are made out of the faith, hope, and love of God—to increase faith, hope, and love in this world. If you have a negative anthropology, as some Reformers, and many cynical Catholics do, even a good theology cannot really undo it.8
Our encounter with Christ provokes a reaction that builds our faith, hope, and love.
References
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