A time for revelation and reality

The texts from the Roman Catholic Lectionary today refocus our understanding of the relationship between Creator and Creature.





The Book of Ecclesiastes reminds us that things happen in God’s time.

* [3:1–8] The fourteen pairs of opposites describe various human activities. The poem affirms that God has determined the appropriate moment or “time” for each. Human beings cannot know that moment; further, the wider course of events and purposes fixed by God are beyond them as well.

The Gospel from Luke emphasizes the role of prayer in our preparation to live as Jesus describes to His disciples.

* [9:18–22] This incident is based on Mk 8:27–33, but Luke has eliminated Peter’s refusal to accept Jesus as suffering Son of Man (Mk 8:32) and the rebuke of Peter by Jesus (Mk 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf. Lk 22:39–46, which similarly lacks a rebuke of Peter that occurs in the source, Mk 14:37–38).

The rhythm of Ecclesiastes resonates with the theme of Inshallah in Islam.

In the Gospel of Luke, important moments in Jesus journey are preceded by prayer.

* [3:21] Was praying: Luke regularly presents Jesus at prayer at important points in his ministry: here at his baptism; at the choice of the Twelve (Lk 6:12); before Peter’s confession (Lk 9:18); at the transfiguration (Lk 9:28); when he teaches his disciples to pray (Lk 11:1); at the Last Supper (Lk 22:32); on the Mount of Olives (Lk 22:41); on the cross (Lk 23:46).

Larry Gillick, S.J. chooses to ponder about Jesus’ praying in solitude.

What is new and different is the quality of our life after we spend time praying.  That is what can be evaluated if you are into such things. The encounter comes before results just as pregnancy comes before birth.  What is “new” then is the fruit of praying. Jesus was interrupted in His prayer, not just by wandering thoughts, but by wondering disciples.  His relationships, His authenticity, His fidelity were the fruits of His praying in solitude. His compassionate availability was the fruit of His being so available to His humanity and His prayer.

In the Summa Theologiæ of St. Thomas Aquinas Article 1 asks whether it is becoming of Christ to pray?

I answer that, As was said in the II-II:83:1; II-II:83:2, prayer is the unfolding of our will to God, that He may fulfill it. If, therefore, there had been but one will in Christ, viz. the Divine, it would nowise belong to Him to pray, since the Divine will of itself is effective of whatever He wishes by it, according to Psalm 134:6: "Whatsoever the Lord pleased, He hath done." But because the Divine and the human wills are distinct in Christ, and the human will of itself is not efficacious enough to do what it wishes, except by Divine power, hence to pray belongs to Christ as man and as having a human will.

The Word Among Us Meditation is on the mention of hate in Ecclesiastes 3:1-11.

For instance, you may hate someone because of something hurtful they have said or done to you. Jesus wants to help you try to forgive. Perhaps you hate someone because they are embroiled in a pattern of sin that is overflowing to other people. Let Jesus remind you that we are all sinners. Sometimes, when a person is doing truly evil things, it is especially hard to love them. Maybe all you can do is pray. Even this is a step out of the darkness.

Friar Jude Winkler, OFM Conv, is reminded of a song by the Byrds about Ecclesiastes 3.1-11. Jesus is praying often in Luke’s Gospel. In the prediction of the passion Christ is the Messiah but not a wonder worker but the Son of Man is likened to the Suffering Servant in Second Isaiah.

Fr. Richard Rohr, OFM, quotes the book “God of Love” by Mirabai Starr to show how at the nondual or contemplative levels the teachings of the three Abrahamic Traditions are quite similar, especially regarding the transformation of the separate self into union with God.

“Wash yourself of yourself,” says Rumi [a Sufi]. “Be melting snow.” In Kabbalah [Jewish mysticism], this process is known as bitul hayesh, “nullification of one’s somethingness,” and is consciously cultivated through prayer. In Christian tradition, the union of the soul with God in love is called “bridal mysticism.” And in Sufism, it is fana, where the soul attains complete unity with Allah. In every case, there is a dying of the false self into the truth of the Divine.

Authentic God experience always “burns” us, yet it does not destroy us (Exodus 3:2-3), just as the burning bush was revealed to Moses. Most of us are not prepared for such burning, nor even told to expect it. Authentic God experience is always “too much”! It consoles our True Self only after it has devastated our false self.

References

(n.d.). Ecclesiastes chapter 3 - United States Conference of Catholic Bishops. Retrieved September 28, 2018, from http://www.usccb.org/bible/ecclesiastes/3
(n.d.). Luke chapter 9 - United States Conference of Catholic Bishops. Retrieved September 28, 2018, from http://www.usccb.org/bible/luke/9
(n.d.). Luke chapter 3 - United States Conference of Catholic Bishops. Retrieved September 28, 2018, from http://www.usccb.org/bible/luke3:123
(n.d.). Creighton U Daily Reflections .... Retrieved September 28, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). SUMMA THEOLOGIAE Christ's prayerTertia Pars Q 21 - New Advent. Retrieved September 28, 2018, from http://www.newadvent.org/summa/4021.htm
(n.d.). Meditations - The Word Among Us. Retrieved September 28, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved September 28, 2018, from https://cac.org/category/daily-meditations/