The texts from the Roman Catholic Lectionary today invite contemplation of how our afflictions may be opportunities to make present for others the mystery of the Cross.
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| Storms of life |
The reading from Colossians teaches that Christ in Us helps us perceive more readily the defects in the teaching of others who may have sought to delude us.
* [1:24–2:3] As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God’s word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29). Even in those communities that do not know him personally (Col 2:1), he can increase the perception of God in Christ, unite the faithful more firmly in love, and so bring encouragement to them (Col 2:2). He hopes that his apostolic authority will make the Colossians perceive more readily the defects in the teaching of others who have sought to delude them, the next concern in the letter.1
Psalm 62 is a song of trust displaying serenity from experiencing God’s power.
* [Psalm 62] A song of trust displaying serenity from experiencing God’s power (the refrains of Ps 62:2–3 and Ps 62:6–7) and anger toward unjust enemies (Ps 62:4–5). From the experience of being rescued, the psalmist can teach others to trust in God (Ps 62:9–12).2
In the Gospel of Luke, Jesus debates with the Pharisees about observing the Sabbath by addressing human needs such as hunger and performing works of mercy.
* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3
Angela Maynard comments that the word that appears from reflecting on today’s gospel and the story of St. Peter Claver is kindness.
“We must speak to them with our hands before we speak to them with our lips.” - St. Peter Claver, S.J.4
It’s critical that we practice kindness, even when it’s difficult. This seems to be a missing ingredient in the recipe for peace locally and globally.
Don Schwager asks what is the significance of Jesus' healing the man with the withered hand? He quotes Saint Ambrose (337-397 AD), the 4th century bishop of Milan who was instrumental in bringing Saint Augustine of Hippo to the Christian faith, in his comments on this miracle.
"Then you heard the words of the Lord, saying, 'Stretch forth your hand.' That is the common and universal remedy. You who think that you have a healthy hand beware lest it is withered by greed or by sacrilege. Hold it out often. Hold it out to the poor person who begs you. Hold it out to help your neighbor, to give protection to a widow, to snatch from harm one whom you see subjected to unjust insult. Hold it out to God for your sins. The hand is stretched forth; then it is healed. Jeroboam's hand withered when he sacrificed to idols; then it stretched out when he entreated God (1 Kings 13:4-6)."5
The Word Among Us Meditation on Colossians 1:24–2:3 asserts there is no question that St. Paul… labored and struggled… for the gospel. He traveled constantly. His bold speech prompted both Jews and Greeks to furious indignation. And he was beaten, imprisoned, and exiled because of his preaching. But for all his heroics, Paul had something more than the physical and mental drive of an athlete on his side. He had “the exercise of [God’s] power” working within him (Colossians 1:29).
All this talk about laboring and striving can sound exhausting. But here’s the good news: today’s Responsorial Psalm offers us a glimpse of what it looks like for us to take hold of this divine strength. Interestingly, it begins with the word “rest” (Psalm 62:6). As we learn how to be relaxed, peaceful, and at ease in God’s presence, we are filled with his strength and endurance. As we come before him to get freed from guilt and shame, he tells us that he has always loved us, and he relieves us of our burdens.6
The reflection of Franciscan media tells us that Saint Peter Claver is the patron saint of: African Americans, African Missions, Colombia, Comedians, Communication Workers and Interracial Justice.
The Holy Spirit’s might and power are manifested in the striking decisions and bold actions of Peter Claver. A decision to leave one’s homeland never to return reveals a gigantic act of will difficult for us to imagine. Peter’s determination to serve forever the most abused, rejected, and lowly of all people is stunningly heroic. When we measure our lives against such a man’s, we become aware of our own barely used potential and of our need to open ourselves more to the jolting power of Jesus’ Spirit.7
Friar Jude Winkler comments that our suffering makes present Jesus. What do I do to deserve invitation into the mystery of the Cross. Friar Jude reminds us to exercise charity during our Sabbath rest.
Fr. Richard Rohr, OFM, has learned much from the Swiss psychotherapist Carl Gustav Jung (1875–1961). Jung brought together practical theology with good psychology. Late in his life, when asked if he “believed” in God, Jung said, “I could not say I believe. I know! I have had the experience of being gripped by something that is stronger than myself, something that people call God.” [1]
For Jung, the God archetype is the whole-making function of the soul. It’s that part of you that always wants more, but not in a greedy sense. God is the inner energy within the soul of all things, saying, “Become who you are. Become all that you are. There is still more of you—more to be discovered, forgiven, and loved.” Jungian analytical psychology calls such growth and becoming “individuation,” which I like to think of as moving toward the life wish instead of the death wish. The life wish teaches us not to fragment, splinter, or split, but to integrate and learn from everything; whereas the ego moves toward constriction and separation or “sin.” The God archetype is quite simply love at work calling us toward ever deeper union with our own True Self, with others, and with God.8
Experiencing the grip of God in our suffering for charity is the transformation of our afflictions to action through the Spirit.
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