In the texts from the Roman Catholic Lectionary for the Feast of St James, opposite themes of life and death, weeping and rejoicing, right and left, and authority and service challenge our journey.
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| Winding road |
The reading from the Second Letter of Paul to the Corinthians shares the paradox of Ministry.
* [4:10–11] Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3–11. His sufferings are connected with Christ’s, and his deliverance is a sign that he is to share in Jesus’ resurrection.1
In Psalm 126 the people rejoice that they are in Zion.
* [Psalm 126] A lament probably sung shortly after Israel’s return from exile. The people rejoice that they are in Zion (Ps 126:1–3) but mere presence in the holy city is not enough; they must pray for the prosperity and the fertility of the land (Ps 126:4). The last verses are probably an oracle of promise: the painful work of sowing will be crowned with life (Ps 126:5–6).2
Jesus handles the request of James and John for authority in the Gospel from Matthew.
* [20:20–28] Cf. Mk 10:35–45. The request of the sons of Zebedee, made through their mother, for the highest places of honor in the kingdom, and the indignation of the other ten disciples at this request, show that neither the two brothers nor the others have understood that what makes for greatness in the kingdom is not lordly power but humble service. Jesus gives the example, and his ministry of service will reach its highest point when he gives his life for the deliverance of the human race from sin.3
Larry Gillick, S.J. finds, in the Gospel, something very old, but may seem new. Jesus invites James and John to take their old selves and enter into Jesus’ being Servant. The human James and John, and their mother, would be more attracted to their being in positions of possessions. Here is what is really important now. Jesus invites these two not to being servants, serving God, but following Jesus in serving God’s people.
Jesus has come and continues His coming to be the Servant sent to care or, lead, find and unite God’s family, God’s creation. This is the “treasure” then, not to sit judging how others are serving or not, but accompanying Jesus and His sisters and brothers in caring, nourishing and healing. We serve within the context of earthiness which can grow old. What is new are the ways He invites us to live with the old and face the new opportunities to assist Jesus in the Creator’s constant re-creation.4
Don Schwager quotes “Not to be served but to serve,” by John Chrysostom (344-407 AD).
"[Jesus] says, 'The Son of man came not to be served but to serve and to give his life as a ransom for many.' It is as if he were saying, 'I willed not even to stop at death but even in death gave my life as a ransom. For whom? For enemies. For you. If you are abused, my life is given for you. It is for you. Me for you.' So you need not be too picky if you suffer the loss of your honor. No matter how much it is lowered, you will not be descending as far as your Lord descended. And yet the deep descent of one has become the ascent of all. His glory shines forth from these very depths. For before he was made man, he was known among the angels only. But after he was made man and was crucified, so far from lessening that glory, he acquired further glory besides, even that from his personal knowledge of the world." "So fear not then, as though your honor were put down. Rather, be ready to abase yourself. For in this way your glory is exalted even more, and in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way. Let us not war against ourselves. For if we desire to appear great, we shall not be great but even the most dishonored of all. Do you see how everywhere Jesus encourages them by turning things upside down? He gives them what they desire but in ways they did not expect. (excerpt from THE GOSPEL OF MATTHEW, HOMILY 65.4.25)5
The Word Among Us Meditation on Matthew 20:20-28 connects St James to Santiago de Compostela, a famous pilgrimage site that thousands of people visit every year to venerate the remains of the apostle James. Most of the pilgrims undertake an arduous journey through the mountains to reach this Spanish town. Many experience a deeper conversion even before they reach their final destination! What is the body of the apostle James doing in Spain?
the story tells that James’ body was transported by a mysterious unmanned ship. And when it arrived in Spain, the ship was secretly buried. “Lost” for centuries, in the Middle Ages his body was found because of a mysterious light illuminating the location. At first, the place was called Campus Stellae, the “Field of the Star.” But over time it was shortened to Compostela. Since, in Spanish, St. James’ name is “Santiago,” the site came to be called Santiago de Compostela.
The story can seem fantastical, but the down-to-earth reality is that ever since a shrine was built in Santiago de Compostela, millions of pilgrims have experienced God’s presence and work in their lives.6
A post by Jack Wintz, OFM, comments on The Way in discussion with Martin Sheen and his son Emilio Estevez. They connect spirituality with the Camino de Santiago.
When I ask Sheen whether he considers The Way a Catholic film, he responds, “The guy [Tom] is a Catholic, but a non-practicing Catholic. Most of the people we met on the Camino [they filmed on location] were non-practicing Catholics—nondenominational folks—but what unites everyone is the spiritual. It’s a spiritual journey that doesn’t require you to be Catholic. It’s about being human, and about getting in touch with your spirituality.”
Near the end of the interview, I ask Sheen: “When Tom’s pilgrimage comes to an end at the Cathedral of St. James, does Tom return to his childhood faith, namely Catholicism?” Sheen’s response is, “I think he has become a true pilgrim. I think he got his faith back.”7
Friar Jude Winkler comments on the physical dimension of being an apostle as described by Paul. St. James was one of the earliest martyrs. Friar Jude reminds us of the connection of Jesus to the Son of Man in the Book of Daniel and to the Suffering Servant of the Prophet Isaiah.
Fr. Richard Rohr, OFM, invites us to sit with a question at the end of the meditation, as Howard Thurman and his companion did for five hours—and not rush to a pat, tidy answer. It was at a meeting in Ceylon that the whole crucial issue was pointed up to Howard Thurman by a school principal, after reviewing the history of Christianity and slavery, in a way that he could never forget.
“I am a Hindu. I do not understand. Here you are in my country, staying deep within the Christian faith and tradition. I do not wish to seem rude to you. But, sir, I think you are a traitor to all the darker peoples of the earth. I am wondering what you, an intelligent man, can say in defense of your position?”8
How are the many opposites of life reconciled in Christ? The faithful disciple journeys among the tensions in the hope of the triumph of Love.
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