Worship and Work

The texts from the Roman Catholic Lectionary today invite us to reflect on the images of God in Revelation and how we live our Baptismal anointing as priest, prophet, and leader.

Use our Talents

The reading from the Book of Revelation imagines the Heavenly Worship.

* [4:1–11] The seer now describes a vision of the heavenly court in worship of God enthroned. He reverently avoids naming or describing God but pictures twenty-four elders in priestly and regal attire (Rev 4:4) and God’s throne and its surroundings made of precious gems and other symbols that traditionally express the majesty of God (Rev 4:5–6). Universal creation is represented by the four living creatures (Rev 4:6–7). Along with the twenty-four elders, they praise God unceasingly in humble adoration (Rev 4:8–11).

* [4:1] The ancients viewed heaven as a solid vault, entered by way of actual doors.

* [4:2–8] Much of the imagery here is taken from Ez 1 and 10.

* [4:4] Twenty-four elders: these represent the twelve tribes of Israel and the twelve apostles; cf. Rev 21:12–14.

* [4:5] Flashes of lightning, rumblings, and peals of thunder: as in other descriptions of God’s appearance or activity; cf. Rev 8:5; 11:19; 16:18; Ex 19:16; Ez 1:4, 13. The seven spirits of God: the seven “angels of the presence” as in Rev 8:2 and Tb 12:15.

* [4:6] A sea of glass like crystal: an image adapted from Ez 1:22–26. Four living creatures: these are symbols taken from Ez 1:5–21; they are identified as cherubim in Ez 10:20. Covered with eyes: these suggest God’s knowledge and concern.

* [4:7] Lion,calf,human being,eagle: these symbolize, respectively, what is noblest, strongest, wisest, and swiftest in creation. Calf: traditionally translated “ox,” the Greek word refers to a heifer or young bull. Since the second century, these four creatures have been used as symbols of the evangelists Mark, Luke, Matthew, and John, respectively.

* [4:8] Six wings: like the seraphim of Is 6:2. (Revelation, CHAPTER 4 | USCCB, n.d.)

Psalm 150 offers Praise for God’s Surpassing Greatness.

* [Psalm 150] The Psalm is a closing doxology both for the fifth book of the Psalms (Ps 107–149) and for the Psalter as a whole. Temple musicians and dancers are called to lead all beings on earth and in heaven in praise of God. The Psalm proclaims to whom praise shall be given, and where (Ps 150:1); what praise shall be given, and why (Ps 150:2); how praise shall be given (Ps 150:3–5), and by whom (Ps 150:6). (Psalms, PSALM 150 | USCCB, n.d.)

The Gospel of Luke presents the Parable of the Ten Pounds.

* [19:11–27] In this parable Luke has combined two originally distinct parables: (1) a parable about the conduct of faithful and productive servants (Lk 19:13, 15b–26) and (2) a parable about a rejected king (Lk 19:12, 14–15a, 27). The story about the conduct of servants occurs in another form in Mt 25:14–20. The story about the rejected king may have originated with a contemporary historical event. After the death of Herod the Great, his son Archelaus traveled to Rome to receive the title of king. A delegation of Jews appeared in Rome before Caesar Augustus to oppose the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria. As the story is used by Luke, however, it furnishes a correction to the expectation of the imminent end of the age and of the establishment of the kingdom in Jerusalem (Lk 19:11). Jesus is not on his way to Jerusalem to receive the kingly power; for that, he must go away and only after returning from the distant country (a reference to the parousia) will reward and judgment take place. (Luke, CHAPTER 19 | USCCB, n.d.)

Cindy Murphy McMahon asks how does the parable about the servants investing the king’s coins fulfill Jesus’s reason for telling it? How does it answer the “not yet” and the “not what you are expecting”?

So he told them a story about a hypothetical king who expected his servants to invest the money he left with them. It’s not what those people wanted to hear, but maybe a few of them, and hopefully many Christians throughout the ages, got the message: Trust God, and don’t be afraid to use what you have been given. Much has been offered to you so don’t ignore or waste it.

Let us not be concerned with what we think God should or shouldn’t do, and may we not cling to anything in fear. Instead, let us focus on what we can do to further the kingdom of God, to help those in need, making the most of the many gifts and talents we have been given, and remembering always, “Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created.” (McMahon, n.d.)

Don Schwager quotes “Talents are divine gifts given to the faithful,” by Cyril of Alexandria (376-444 AD).

"To those who believe in him, the Savior distributes a variety of divine gifts. We affirm that this is the meaning of the talent. Truly great is the difference between those who receive the talents and those who have even completely denied his kingdom. They are rebels that throw off the yoke of his scepter, while the others are endowed with the glory of serving him. As faithful servants, therefore, they are entrusted with their Lord's wealth. They gain something by doing business. They earn the praises due to faithful service, and they are considered worthy of eternal honors." (excerpt from COMMENTARY ON LUKE, HOMILY 129) (Schwager, n.d.)

Friar Jude Winkler comments that in Chapter four of Revelations we encounter an image of God of justice and mercy. The New Testament evangelists are traditionally associated with the ox, lion, eagle, and a person according to how their Gospel accounts begin. Friar Jude reminds us that the lesson in the Gospel points to the expectation that we will use our talents for the good of the community.

Dr. Barbara Holmes describes the contemplative foundations of the civil rights movement. Martin Luther King Jr. and Rosa Parks were classic contemplatives, deeply committed to silent witness, embodied and performative justice. The type of contemplative practices that emerged during the Civil Rights Movement became dramas that enacted a deep discontentment with things as they were. For years, the black church nurtured its members in the truth of their humanity and the potential for moral flourishing. 

Like a spiritual earthquake, the resolve of the marchers affirmed the faith of foremothers and forefathers. Each step was a reclamation of the hope unborn. Each marcher embodied the communal affirmation of already/not yet sacred spaces…. The sacred act of walking together toward justice was usually preceded by a pre-march meeting that began with a prayer service, where preaching, singing, and exhortation prepared the people to move toward the hope they all held. This hope was carefully explicated by the leadership as a fulfillment of God’s promises. As a consequence, the movement that spilled from the churches to the streets was a ritual enactment of a communal faith journey toward the basileia [realm] of God…. (Holmes, n.d.)

We ponder the images of  God in Revelation and consider the gifts that we are expected to invest with the guidance of the Spirit in our environment to bring full life to others.

References

Holmes, B. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved November 20, 2024, from https://cac.org/daily-meditations/contemplation-and-acting-for-justice/ 

Luke, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved November 20, 2024, from https://bible.usccb.org/bible/luke/19?11 

McMahon, C  (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved November 20, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/112024.html  

Psalms, PSALM 150 | USCCB. (n.d.). Daily Readings. Retrieved November 20, 2024, from https://bible.usccb.org/bible/psalms/150?1 

Revelation, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved November 20, 2024, from https://bible.usccb.org/bible/revelation/4?1 

Schwager, D. (n.d.). They Did Not Want Me to Reign over Them. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 20, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov20 

Works Indifference and Salvation

The texts from the Roman Catholic Lectionary today challenge us to assess the obstacles in our environment that impede our good works and reduce our commitment to conquering indifference.

Open the door against indifference

The reading from the Book of Revelation is the Message to Sardis and Laodicea

* [3:1–6] The letter to Sardis does not praise the community but admonishes its members to watchfulness, mutual support, and repentance (Rev 3:2–3). The few who have remained pure and faithful will share Christ’s victory and will be inscribed in the book of life (Rev 3:4–5).

* [3:14–22] The letter to Laodicea reprimands the community for being lukewarm (Rev 3:15–16), but no particular faults are singled out. Their material prosperity is contrasted with their spiritual poverty, the violet tunics that were the source of their wealth with the white robe of baptism, and their famous eye ointment with true spiritual perception (Rev 3:17–18). But Christ’s chastisement is inspired by love and a desire to be allowed to share the messianic banquet with his followers in the heavenly kingdom (Rev 3:19–21). (Revelation, CHAPTER 3 | USCCB, n.d.)

Psalm 15 asks Who shall abide in God’s Sanctuary?

* [Psalm 15] The Psalm records a liturgical scrutiny at the entrance to the Temple court (cf. Ps 24:3–6; Is 33:14b–16). The Israelite wishing to be admitted had to ask the Temple official what conduct was appropriate to God’s precincts. Note the emphasis on virtues relating to one’s neighbor.(Psalms, PSALM 15 | USCCB, n.d.)

The Gospel of Luke describes the encounter of Jesus and Zacchaeus.

* [19:1–10] The story of the tax collector Zacchaeus is unique to this gospel. While a rich man (Lk 19:2), Zacchaeus provides a contrast to the rich man of Lk 18:18–23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: he promises to give half of his possessions to the poor (Lk 19:8) and consequently is the recipient of salvation (Lk 19:9–10). (Luke, CHAPTER 19 | USCCB, n.d.)

Tamara Whitney comments that even after Mother went into home hospice, last year, it was ten months after that when she died. We do not know the hour, even when we think we do. 

In the Gospel a short man called Zacchaeus wants to see Jesus, but he is too short to see over the crowd. I can relate to that. I too am short of stature and can never see the parade or the movie when there are tall people in front of me. Zacchaeus climbs a tree and gets the attention of Jesus who changes Zach’s life in this encounter. Jesus calls to him, and Zacchaeus answers the call. He welcomes Jesus into his home and more importantly into his heart. The churches need to answer the call and the people need to answer the call before it’s too late. (Whitney, n.d.)

Don Schwager quotes “To see Christ,” by Cyril of Alexandria (376-444 AD)

"Come and let us see what was the method of Zacchaeus's conversion. He desired to see Jesus and therefore climbed into a sycamore tree, and so a seed of salvation sprouted within him. Christ saw this with the eyes of deity. Looking up, he also saw Zacchaeus with the eyes of humanity, and since it was his purpose for all to be saved, he extends his gentleness to him. To encourage him, he says, 'Come down quickly.' Zacchaeus searched to see Christ, but the multitude prevented him, not so much that of the people but of his sins. He was short of stature, not merley in a bodily point of view but also spiritually. He could not see him unless he were raised up from the earth and climbed into the sycamore, by which Christ was about to pass. The story contains a puzzle. In no other way can a person see Christ and believe in him except by climbing up into the sycamore, by making foolish his earthly members of fornication, uncleanness, etc." (excerpt from COMMENTARY ON LUKE, HOMILY 127) (Schwager, n.d.)

The Word Among Us Meditation on Revelation 3:1-6, 14-22 comments that violence, and the idea of retribution or “getting even,” is commonplace. We may even have personal experience of a parent or teacher or other authority figure coming down on us too hard or making us feel guilty or inadequate. So it should be no surprise to discover that we assume that God acts the same way. When we have sinned, we might expect a wrath-filled, overpowering, and outsize reprisal.

God assured the Laodiceans that he chastises only out of love (Revelation 3:19). He showed them where they needed to change so they could once more know the joy of being in his presence. The same is true for you. Don’t let fear hold you back. Open the door and let God in!

“Father, thank you for loving me enough to want to heal me!” (Revelation 3:1-6, 14-22, n.d.)

Friar Jude Winkler notes that the Revelations passage addresses the deficiency of each city using imagery that is meaningful to the geography, history and lifestyle of the particular city. Zacchaeus was hated as tax collector and of short stature. He had to climb the sycamore tree where he could be attacked. Friar Jude reminds us that in John and Luke, salvation begins when we encounter Jesus.

Dr. Barbara Holmes’ book Joy Unspeakable explores contemplative practices in the Black church. She shows us how contemplation can be practiced through community, music, and movement. Holmes considers the transcendent nature of “ecstatic singing”:  

It is anointed singing from consecrated singers … that allows access to the holy, but more specifically it is the repetition of verses that shifts perception … [and] allows individuals to fill in their own story, silently or through the cries of recognition and affirmation. This is the contemplative moment, the recognition that each and every member of the congregation shares the same angst over the troubles of the world and the need for reunion…. The “ohs” are repeated over and over again until every person remembers a time when they cried out for God’s intervention. A deep listening abides between every note and stanza. Those who listen know that the Holy Spirit is in control. [2] (Holmes, n.d.)

We ponder the enthusiasm and action of Zacchaeus and express our openness to being called to full life in Christ by the Spirit.

References

Holmes, B. (n.d.). Contemplation in Community. Center for Action and Contemplation. Retrieved November 19, 2024, from https://cac.org/daily-meditations/contemplation-in-community/ 

Luke, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved November 19, 2024, from https://bible.usccb.org/bible/luke/19?1

Psalms, PSALM 15 | USCCB. (n.d.). Daily Readings. Retrieved November 19, 2024, from https://bible.usccb.org/bible/psalms/15? 

Revelation 3:1-6, 14-22. (n.d.). The Word Among Us: Homepage. Retrieved November 19, 2024, from https://wau.org/meditations/2024/11/19/1132926/ 

Revelation, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 19, 2024, from https://bible.usccb.org/bible/revelation/3?1 

Schwager, D. (n.d.). Zacchaeus Received Jesus Joyfully. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 19, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov19

Whitney, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved November 18, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/111824.html