The texts from the Roman Catholic Lectionary today challenge us to be people who pray for the needs of others, particularly those who wield authority and those with whom we have difficulty in relationships.
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| Difficulties and prayer |
The reading from the First Letter to Timothy offers instructions concerning prayer and conduct.
* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the LORD is our God, the LORD alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.1
In Psalm 28, the statement of praise is exceptionally lengthy and vigorous.
* [Psalm 28] A lament asking that the psalmist, who has taken refuge in the Temple (Ps 28:2), not be punished with the wicked, who are headed inevitably toward destruction (Ps 28:1, 3–5). The statement of praise is exceptionally lengthy and vigorous (Ps 28:6–7). The Psalm ends with a prayer (Ps 28:8–9).2
In the Gospel from Luke, Jesus Heals the Centurion's servant.
* [7:1–10] This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Lk 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34–35 in the speech of Peter: “God shows no partiality…whoever fears him and acts righteously is acceptable to him.” See also notes on Mt 8:5–13 and Jn 4:43–54.3
Tamora Whitney observes that it is a man of war who professes the strongest faith in the Lord, and who has the most devotion to His authority.
Don Schwager quotes “The power of Divinity and the grace of humility,” by Ambrose of Milan, 339-397 A.D.
"How great is the sign of divine humility, that the Lord of heaven by no means disdained to visit the centurion’s servant! Faith is revealed in deeds, but humanity is more active in compassion. Surely he did not act this way because he could not cure in his absence, but in order to give you a form of humility for imitation he taught the need to defer to the small and the great alike. In another place he says to the ruler, 'Go, your son lives' (John 4:50), that you may know both the power of Divinity and the grace of humility. In that case he refused to go to the ruler's son, lest he seem to have had regard for riches. In this case he went himself lest he seem to have despised the humble rank of the centurion's servant. All of us, slave and free, are one in Christ (Galatians 3:28, Colossians 3:11)." (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.84)4
The Word Among Us Meditation on 1 Timothy 2:1-8 asks What’s in our hands? In order to lift up “holy hands” in prayer, we may need to let go of some of the things we’re holding on to.
We all know how easy it is to hold on to resentments, especially when we feel justified in our anger or bitterness. Or how hard it can be to let go of our judgments about another person, especially when we are convinced that we’re right. Maybe you and your spouse disagree on the best way to raise your child. You might be praying, “Lord, help her recognize I’m right,” instead of being open to working together to find a solution. You might be angry with God, wondering how he has allowed something bad to happen to you or a loved one. Like Job, you shake your fist at the Lord, unwilling to abandon yourself to his wise and loving plan.5
Friar Jude Winkler reminds us that the authorities for whom the letter to Timothy asks prayers had, at the time of the letter, already begun to persecute Christians. Lifting up hands as ancient form of prayer. God is One we should be One. The Centurion who comes to Jesus may have been concerned Jesus may be made unclean. Friar Jude observes that pagans in Luke have faith as strong or stronger than the Jews.
Fr. Richard Rohr, OFM, shares Ken Butigan’s reflection. He and John Dear are two leaders of Campaign Nonviolence, a grassroots movement organized by Pace e Bene. Consider these questions: What does love in action look like for you? How are you following Jesus as a peace-maker? May nonviolence begin in our hearts and flow through our whole beings.
Jesus is the revelation and embodiment of our Nonviolent God, whose sun shines on the good and the evil alike [Matthew 5:45]. I would come to learn therefore that nonviolence was ontological, at the heart of God, the God who created the universe and said that it was good [Genesis 1]. . . . Nonviolence is not ineffective, passive, weak, utopian, naïve, unpatriotic, marginal, simplistic, or impractical, but it recognizes evil in the world and responds to it with good.
I would come to learn that that nonviolence is actively confronting violence without violence; creatively engaging conflict; and nurturing just, peaceful, and sustainable alternatives. . . .6
The action of contemplative prayer forms our sense of the need to journey to the place where we lift all people up as we strive to live as practitioners of non violence.
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