Resolved and experienced in surrender

The texts from the Roman Catholic Lectionary today encourage us to be resolved to work and seek greater connection to the mystery and paradox of our relationship with Jesus.

Community works

The Book of the Prophet Isaiah presents the description of the Suffering Servant of Yahweh.

* [50:4–11] The third of the four “servant of the Lord” oracles (cf. note on 42:1–4); in vv. 4–9 the servant speaks; in vv. 10–11 God addresses the people directly.
* [50:5] The servant, like a well-trained disciple, does not refuse the divine vocation.
* [50:6] He willingly submits to insults and beatings. Tore out my beard: a grave and painful insult.

In the Letter of James, we are reminded that faith accompanied by works makes a statement of conviction.

* [2:14–26] The theme of these verses is the relationship of faith and works (deeds). It has been argued that the teaching here contradicts that of Paul (see especially Rom 4:5–6). The problem can only be understood if the different viewpoints of the two authors are seen. Paul argues against those who claim to participate in God’s salvation because of their good deeds as well as because they have committed themselves to trust in God through Jesus Christ (Paul’s concept of faith). Paul certainly understands, however, the implications of true faith for a life of love and generosity (see Gal 5:6, 13–15). The author of James is well aware that proper conduct can only come about with an authentic commitment to God in faith (Jas 2:18, 26). Many think he was seeking to correct a misunderstanding of Paul’s view.

The Confession of Peter from the Gospel of Mark celebrates the times of our enlightenment even as these insights into the mystery may also be distorted by our temptations to self aggrandizement.

* [8:27–30] This episode is the turning point in Mark’s account of Jesus in his public ministry. Popular opinions concur in regarding him as a prophet. The disciples by contrast believe him to be the Messiah. Jesus acknowledges this identification but prohibits them from making his messianic office known to avoid confusing it with ambiguous contemporary ideas on the nature of that office. See further the notes on Mt 16:13–20.

Charlotte Awake, a ministry built on the prayers of intercessors who prayed for the Lord to move in Charlotte, shares teaching on the Suffering Servant.

The third Servant song (Isa. 50:4-11) amplifies the sufferings and patientendurance of the Servant, which were only hinted at in the previous songs. All of thisis in preparation for the magnum opus of the fourth song (Isa. 52:13—53:12), in Page | 7which the Servant-Messiah's suffering and His consequent exaltation are revealedwith equal emphasis. "Common to both [the third and fourth songs] is the newconception of the Servant as sufferer, here [50:4-9] at the hands of men, there [Isa.53] at the hands of men and God alike." As in the previous songs, the Servant can beneither Isaiah himself (who nowhere else in the book is described as suffering) northe nation Israel (whose humiliation and sufferings were neither voluntary nor [toanticipate Isa. 53] vicarious or substitutionary).

Sr. Candice Tucci will always believe that “the power of the Cross will sustain me.”

Living among and with people of developing nations, people on the margins in our own country, as well as meeting the pain in lives of those I have met in other ministries has put flesh and blood to the suffering Christ. While the images and symbols are strong, the lived reality is both grace and gift. It has been an experience of both faith and good works. There has been death and life. It is what picking up one’s cross and following Jesus has been about and I will always believe that “the power of the Cross will sustain me.

Don Schwager quotes Cyril of Alexandria (376-444 AD) as he underlines the special experience of Jesus disciples.

"You see the skillfulness of the question. He [Jesus] did not at once say, 'Who do you say that I am?' He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, 'Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,' he said to them, 'But you, who do you say that I am?' Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. 'You,' he says, 'who have been chosen,' who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?'" (excerpt from COMMENTARY ON LUKE, HOMILY 49)

The Word Among Us Meditation on Mark 8:27-35 tries to imagine the look on Peter’s face when Jesus rebuked him. He must have gone from a beaming smile to a forlorn frown in a split second.

The first thing we need to do is admit that we don’t always get it right. We’re going to make mistakes and hurt people, even when we have good intentions. There will even be times, humbling though they may be, when our good intentions end up serving devilish purposes. Praise God for his mercy and patience!
Second, we need to know that the Holy Spirit wants to teach us how to live. St. Paul tells us that no matter how inscrutable the wisdom of God may be, “we have the mind of the Lord” (1 Corinthians 2:16). This means we really can learn how to discern spiritual things.

Friar Jude Winkler comments on the Suffering Servant passage in Deutero-Isaiah written at the time of the Babylonian exile. James and Paul both understand working out our faith in relationship with God who always loves us. Friar Jude comments that Peter does not want to see Jesus suffer as He as Peter hopes to be prime minister to the Messiah.

Fr. Richard Rohr, OFM, comments that Catholicism and Eastern Orthodoxy have a long tradition of teaching contemplation or nondual consciousness. But its systematic teaching was primarily held in the Eastern “Greek” church; the Western “Latin” church was more extroverted and aligned with empires.

Serious contemplative teaching—very upfront in the desert fathers and mothers—is surely found in Celtic Christianity (outside of empire), and is continued by leaders of many monasteries, for example, by John Cassian (360–435 CE), Pseudo-Dionysius (5th–6th centuries), and Hugh of St. Victor (1096–1141) in Paris. Later mystics like Bonaventure (1221–1274), Francisco de Osuna (1497–1541), the unknown author of The Cloud of Unknowing (late 14th century), and 16th century mystics Teresa of Ávila (1515–1582) and John of the Cross (1542–1591) also taught nondual consciousness. It held on much longer in the religious orders than the ordinary local church or with the common priest or bishop—whose ministry was an occupation more than a search for God or a “school for the Lord’s service,” as St. Benedict (480–547) described.

Catholic doctrines (such as transubstantiation, papal infallibility, and hierarchical authority) came to be presented in a largely academic and juridical way (or, for the sacraments, with an almost magical interpretation), as opposed to a contemplative or mystical way. Frankly, all of this inspired few and drove many away from Christianity. Most priests were educated this way until the much-needed reforms of Vatican II in the 1960s. Thomas Merton (1915–1968) was very influential in reintroducing contemplation to the West. Now it is again taught in Christian arenas all over the world under different names.

The practice of being suffering servants sustained by the power of the Cross is given life through contemplation of mystery, mercy and love.

References


(n.d.). Isaiah chapter 50 - United States Conference of Catholic Bishops. Retrieved September 16, 2018, from http://www.usccb.org/bible/readings/bible/Isaiah/50:5

(n.d.). James chapter 2 - United States Conference of Catholic Bishops. Retrieved September 16, 2018, from http://www.usccb.org/bible/james/2

(n.d.). Mark chapter 8 - United States Conference of Catholic Bishops. Retrieved September 16, 2018, from http://www.usccb.org/bible/mark/8

(n.d.). Isaiah 50–55 Servant Songs - Charlotte Awake. Retrieved September 16, 2018, from http://charlotteawake.com/talkingnotes/isaiah/chapter_notes/Chapters%2050-55_Servant_Songs_2012.pdf

(n.d.). Creighton U Daily Reflections .... Retrieved September 16, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved September 16, 2018, from https://dailyscripture.servantsoftheword.org/

(n.d.). Our Lady of Sorrows (Memorial) - Mass Readings and Catholic Daily .... Retrieved September 16, 2018, from https://wau.org/meditations/

(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved September 16, 2018, from https://cac.org/category/daily-meditations/