Choices for life

The texts from the Roman Catholic Lectionary today remind us that we encounter choices in life that may invite us to accept an unexpected role or a change that point to struggle as part of our growth in living a deeper love or sense of justice.

Path for Life

In the passage from the Book of Genesis, Abram and Lot choose parting paths.

* [13:2–18] In this story of Abraham and Lot going their separate ways, Abraham resolves a family dispute by an act that shows both trust in God and generosity toward his nephew. The story suggests Lot rather than Abraham is the natural choice to be the ancestor of a great family; he is young and he takes the most fertile land (outside the land of Canaan). In contrast to Lot, who lifts his eyes to choose for himself (vv. 10–11), Abraham waits for God to tell him to lift his eyes and see the land he will receive (v. 14). Chaps. 18–19 continue the story of Abraham and Lot. Abraham’s visionary possession of the land foreshadows that of Moses (Dt 3:27; 34:4).1 

The Psalm records a liturgical scrutiny at the entrance to the Temple court.

* [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.2 

A collection of wisdom sayings from the Sermon on the Mount in the Gospel from Matthew alert us to placing pearls before swine, following the Golden Rule and avoiding perdition by choosing the Narrow Gate.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20).3 

Eileen Wirth comments that the Catechism of the Catholic Church defines justice as working for equity among people. The full definition makes it clear that our faith obliges us to work for justice – it’s not optional.

This is especially true for those of us who won what I call “the birth lottery.”It’s interesting to reflect on the difference between justice and charity which is wonderful but optional. Charity is fun because it’s being lady bountiful. It’s buying something that I don’t need to help my granddaughter’s summer project or doing something cool for my old Creighton department or my beloved Omaha Public Library. On the other hand, justice demands serious action against social evil – pick your cause although I keep coming back to refugees and migrants.
When we perform acts of justice, we’re not being noble. As the psalmist reminds us today, we’re just trying to become worthy to “live in the presence of the Lord.”4 

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Saint Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68–69)
(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning.5 

The Word Among Us Meditation on Matthew 7:6, 12-14 asks if we really should stay on this “narrow” and “constricted” road (Matthew 7:14).

But this is the road that leads to life—both now and forever! Yes, it can be difficult at times. Yes, it is costly. And no, it doesn’t guarantee a problem-free life. But Jesus knows this, and still he asks you to keep moving forward. He promises to be your Savior and guide when you face obstacles or temptations along the way. He has given you his Church and the sacraments to strengthen you if you should stumble along the path. And he has given you traveling companions who can help you and encourage you when life gets difficult.6 

One of the “facts of life” that I have observed is sometimes we need to struggle to fully appreciate some events and opportunities we encounter in life. Attempts to reduce the struggle or soften the difficult decision threaten to rob the experience of the full value it offers to us. Sometimes this need to struggle visits us in our education, our relationships with family, our work place, on the athletic field. How do we assess the preparedness of children or those we are given responsibility for to accept the “pearl” we may be offering? It is necessary to probe for interest and commitment in a non-judgmental way and discern, as best we can, if the person in front of us is best fed, at this time, by “milk” or “meat”. Offering “meat” to those only able to consume “milk” threatens to devalue the difficult path and the ultimate hope that the time for digesting “meat” will come again.

Friar Jude Winkler identifies the action of Abram against custom to give Lot the first choice. Appropriate response to holy things may not be possible for all people all the time. Friar Jude reminds that avoiding the road to perdition may involve saying no to things that lead us astray.

Fr. Richard Rohr, OFM, shares contemplation is simply openness to God’s loving presence in “what is” right in front of you... This presence to Presence can be cultivated in many ways that don’t require sitting on a mat for twenty minutes.

If we expect the same disciplined practice of twenty minutes of silence twice a day of everyone—for example, busy parents of young children—I think we’re setting ourselves up for delusion. When you keep allowing love to flow toward you and toward others, that is a contemplative life. It is not as easy as it seems. Many lay people are far more mature in the spiritual life than those of us who have all the accoutrements of celibacy, quiet, and protected solitude.7 

In the present moment, we contemplate choices to grow in holiness and live more fully.

References

1	(n.d.). Genesis, chapter 13 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/genesis/13
2	(n.d.). Psalms, chapter 15 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/psalms/15
3	(n.d.). Matthew, chapter 7 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/matthew/7
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 25, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 25, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 12th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved June 25, 2019, from https://wau.org/meditations/2019/06/25/
7	(n.d.). Many Paths to Contemplation — Center for Action and Contemplation. Retrieved June 25, 2019, from https://cac.org/many-paths-to-contemplation-2019-06-25/