The texts from the Roman Catholic Lectionary today stand out in sharp contrast to the focus in our society on maximizing our financial rate of return and personal wealth.
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| Rich connection |
The reading from 1 Timothy warns about false teaching by profit motivated people and points to the true riches in a life of service.
* [6:6] Contentment: the word autarkeia is a technical Greek philosophical term for the virtue of independence from material goods (Aristotle, Cynics, Stoics).1
Psalm 49 warns reliance on wealth is misplaced for it is of no avail in the face of death.
* [Psalm 49] The Psalm affirms confidence in God (cf. Ps 23; 27:1–6; 62) in the face of the apparent good fortune of the unjust rich, cf. Ps 37; 73. Reliance on wealth is misplaced (Ps 49:8–10) for it is of no avail in the face of death (Ps 49:18–20). After inviting all to listen to this axiom of faith (Ps 49:2–5), the psalmist depicts the self-delusion of the ungodly (Ps 49:6–13), whose destiny is to die like ignorant beasts (Ps 49:13, 18; cf. Prv 7:21–23). Their wealth should occasion no alarm, for they will come to nought, whereas God will save the just (Ps 49:14–20).2
The Gospel of Luke describes the Galilean women who follow and support Jesus.
* [8:1–3] Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death (Lk 23:49) and resurrection (Lk 24:9–11, where Mary Magdalene and Joanna are specifically mentioned; cf. also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women. The more common attitude is expressed in Jn 4:27, and early rabbinic documents caution against speaking with women in public.3
Chas Kestermeier, S.J., of Creighton University's English Department, seeks more story behind the mention of these women in the Gospel. He asks “Are we seeing in these women the beginning of the new People of God's “diakonia”?”
Such service was not formally mentioned in Jewish Law or found in widespread Jewish practice, so there is something revolutionary happening here. When the diaconate is formalized in the newborn Church (Acts 6:1-6) it is the men who are in question, but I think we can see it already alive and well in the lives of these women.
Unfortunately, Matthew (27:55-56) and Mark (15:40-41) barely touch this topic and John is chasing a very different rabbit here (19:25), but what do we see when we look at this group? Do they and their lives call us, both men and women, individually and as full communities, to a new role of service in the Church, the People of God?4
Don Schwager quotes “Everyone has something to give,” by Saint Augustine of Hippo, 354-430 A.D.
"Frankly, even the poor have something they can share with others. Let one lend feet to the lame, another become the eyes of the blind, another visit the sick, and another bury the dead. These are the things that everyone can do. Lastly, bear one another's burdens, and so you shall fulfill the law of Christ." (excerpt from Sermon 41,9)5
The Word Among Us Meditation on 1 Timothy 6:2-12 notes that each of us probably has something that feels just out of reach, and we think that if we had it, we would finally be happy. For some, it’s money or material possessions. For others, it’s recognition, popularity, or respect. Whatever it is... know that if it becomes a focal point, it can ensnare…
Banish this fiction from your mind! All you really need is Jesus. He alone can give you true and lasting contentment. As you learn how to place everything else in its proper context, you will find yourself receiving more from Jesus.
The best way to find this kind of contentment is to bring your attachments to the Lord and ask him to set you free. Remember, you didn’t bring anything into this world, and you won’t take anything out of it. The only thing that will stand the test of time is knowing Christ and knowing that you have loved and served his people. If you dedicate yourself to advancing these goals, not only will you please the Lord, but you’ll also become more and more content.6
Friar Jude Winkler confirms the problem of heresy and factions in the community addressed by the author of the letter to Timothy. Community leaders must strive to be examples of virtue. Friar Jude reminds us that Luke involves the women in Jesus' ministry in the early days of His journey to Jerusalem.
Fr. Richard Rohr, OFM, comments that in the Living School, emphasis is on contemplative solidarity with those who are marginalized or oppressed.
Authentic solidarity involves a pilgrimage of voluntary displacement from our position(s) of privilege—whether that be class, race, gender, physical ability, nationality, religion—and appreciation for traits that our culture deems not “normal” or valuable. Only through relationships can I discern what kind of service is really needed, if I’m the one to offer it, and whose needs I am meeting. It’s not about “I’m helping you” but “We’re walking and learning together.”7
The nature of our service to self or others is reflected in our attitudes and actions. Contemplation is helpful to better align our service with the life of a disciple of Jesus.
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