The texts from the Roman Catholic Lectionary today, the Memorial of Our Lady of Sorrows, invite us to consider our opportunities to witness the fullness of life we experience on our journey. (The CCCB and the USCCB have proposed alternate readings for today)
The reading from the First Letter to the Corinthians declares the Gospel teaching about the Resurrection of Christ.
* [15:1–11] Paul recalls the tradition (1 Cor 15:3–7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1–2, 11). (1 Corinthians, CHAPTER 15, n.d.)
The reading from the Letter to the Hebrews describes the obedience of Christ.
* [5:6–8] The author of Hebrews is the only New Testament writer to cite Ps 110:4, here and in Heb 7:17, 21, to show that Jesus has been called by God to his role as priest. Heb 5:7–8 deal with his ability to sympathize with sinners, because of his own experience of the trials and weakness of human nature, especially fear of death. In his present exalted state, weakness is foreign to him, but he understands what we suffer because of his previous earthly experience.
* [5:7] He offered prayers…to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).
* [5:8] Son though he was: two different though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4). (Hebrews, CHAPTER 5, n.d.)
Psalm 118 is a Song of Victory
* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29). (Psalms, PSALM 118, n.d.)
In the Gospel of John, the women are present at the Crucifixion of Jesus.
* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled. (John, CHAPTER 19, n.d.)
The passage from the Gospel of Luke is from the Presentation in the Temple.
* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2, n.d.)
Barbara Dilly comments that just as the death of Christ was not in vain, neither was the sorrow of his mother, as long as there are people of faith who live out its new beginning. As Paul reminds us, we must hold fast to our belief that Christ died for our sins. We are now central players in the big drama.
To me that means we must be in solidarity with those who suffer sorrow, yes, and suffer with them, but not without hope. I believe we must also be in solidarity with those who toil in the kingdom of hope. I have learned that is where the grace of God is remarkably effective in our lives.
Mary’s life reveals to us that we cannot escape pain as followers of Christ. Rather, we should share the suffering of Christ with Mary and with each other. I believe that is what it means to stay with Mary and with each other at the cross. In my faith journey, I have found that it is there at the cross of Christ, standing with each other, that Jesus gives us more fully to each other to care for each other. It is there, amid the sorrow, that Christ shows us the greatest compassion. It is there amid the sorrow that he dies for our sins. And yes, it is there that he gives us each other so that we may live. (Dilly, n.d.)
Don Schwager quotes “Mary stood at the cross with her Son Jesus,” by Ambrose of Milan, 339-397 A.D.
"Mary, the mother of the Lord, stood by her Son's cross. No one has taught me this but the holy Evangelist John. Others have related how the earth was shaken at the Lord's passion, the sky was covered with darkness, the sun withdrew itself (Matthew 27:45) and how the thief was, after a faithful confession, received into paradise (Luke 23:43). John tells us what the others have not told, how the Lord while fixed on the cross called to his mother. He thought it was more important that, victorious over his sufferings, Jesus gave her the offices of piety than that he gave her a heavenly kingdom. For if it is the mark of religion to grant pardon to the thief, it is a mark of much greater piety that a mother is honored with such affection by her Son. 'Behold,' he says, 'your son.' ...'Behold your mother.' Christ testified from the cross and divided the offices of piety between the mother and the disciple...
"Nor was Mary below what was becoming the mother of Christ. When the apostles fled, she stood at the cross and with pious eyes beheld her Son's wounds. For she did not look to the death of her offspring but to the salvation of the world. Or perhaps, because that 'royal hall' [Mary as bearer of the divine King] knew that the redemption of the world would be through the death of her Son, she thought that by her death she also might add something to that universal gift. But Jesus did not need a helper for the redemption of all, who saved all without a helper. This is why he says, 'I am counted among those who go down to the pit. I am like those who have no help' (Psalm 88:4-5). He received indeed the affection of his mother but sought not anothers help. Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue. For neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." (excerpt from LETTER 63.109-11) (Schwager, n.d.)
The Word Among Us Meditation on John 19:25-27 comments that none of us are strangers to sorrow, but Our Lady teaches us that even—maybe especially—in our deepest sadness, we need one another. God designed us to share our lives with one another, and those relationships can sustain us and help us navigate our most challenging times. Sorrow is complex, and each person faces grief differently. But another caring human being can make a world of difference in helping us know that we are loved and that we don’t have to travel this path alone. Fr. Henri Nouwen put it this way: “The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, . . . that is the friend who cares.”
We all need that kind of friend. We can all be that type of friend. And Mary herself is that ultimate friend for us. In her presence, we can pour out everything that is on our hearts. Her comfort and intercession can be a source of great consolation. She has walked this path of sorrow before us with deep faith and grace, and she will stand beside us and teach us to do the same.
“Our Lady of Sorrows, pray for us!” (Meditation on John 19:25-27, n.d.)
Friar Jude Winkler connects the kerygma proclaimed by Paul to the Songs of the Suffering Servant in Isaiah. The passage in John’s Gospel connects to the Levirate Marriage tradition as we (the beloved disciple) are called to marry the Church and raise children for Christ. The sword that pierced Mary’s heart recognizes the cognitive dissonance she encountered concerning the Divinity of Jesus. Friar Jude reminds us of the challenge to believe without understanding.
Cynthia Bourgeault asks could it be that this earthly realm, not in spite of but because of its very density and jagged edges, offers precisely the conditions for the expression of certain aspects of divine love that could become real in no other way? This world does indeed show forth what love is like in a particularly intense and costly way. But when we look at this process more deeply, we can see that those sharp edges we experience as constriction at the same time call forth some of the most exquisite dimensions of love . . . qualities such as steadfastness, tenderness, commitment, forbearance, fidelity, and forgiveness. These mature and subtle flavors of love have no real context in a realm where there are no edges and boundaries, where all just flows. But when you run up against the hard edge and have to stand true to love anyway, what emerges is a most precious taste of pure divine love. God has spoken [God’s] most intimate name.
Let me be very clear here. I am not saying that suffering exists in order for God to reveal himself. I am only saying that where suffering exists and is consciously accepted, there divine love shines forth brightly….
The principle can be tested. Pay attention to the quality of human character that emerges from constriction accepted with conscious forgiveness as compared to what emerges from rage and violence and draw your own conclusions. (Bourgeault, n.d.)
Our experience of sorrow and loss can be times when we may become deeply grateful for love and support that sustains us.
References
Bourgeault, C. (n.d.). God’s Love Made Manifest. Center for Action and Contemplation. Retrieved September 15, 2022, from https://cac.org/daily-meditations/gods-love-made-manifest-2022-09-15/
Dilly, B. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved September 15, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/091522.html
Hebrews, CHAPTER 5. (n.d.). USCCB. Retrieved September 15, 2022, from https://bible.usccb.org/bible/hebrews/5
John, CHAPTER 19. (n.d.). USCCB. Retrieved September 15, 2022, from https://bible.usccb.org/bible/john/19?25
Luke, CHAPTER 2. (n.d.). USCCB. Retrieved September 15, 2022, from https://bible.usccb.org/bible/luke/2?33
Meditation on John 19:25-27. (n.d.). The Word Among Us: Homepage. Retrieved September 15, 2022, from https://wau.org/meditations/2022/09/15/489018/
1 Corinthians, CHAPTER 15. (n.d.). USCCB. Retrieved September 15, 2022, from https://bible.usccb.org/bible/1corinthians/15?1
Psalms, PSALM 118. (n.d.). USCCB. Retrieved September 15, 2022, from https://bible.usccb.org/bible/psalms/118?1
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved September 15, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep15a
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