The texts from the Roman Catholic Lectionary today invite us to consider what adjustment is needed in our position in relation to God.
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| Choosing the edge |
The passage from the Book of Jonah describes the conversion of Nineveh in response to Jonah’s obedience to God.
* [3:9–10] Scripture frequently presents the Lord as repenting (or, changing his mind) of the evil that he threatens; e.g., Gn 6:6–7; Jer 18:8.1
Psalm 130 is a lament concerned with waiting for Divine Redemption.
* [Psalm 130] This lament, a Penitential Psalm, is the De profundis used in liturgical prayers for the faithful departed. In deep sorrow the psalmist cries to God (Ps 130:1–2), asking for mercy (Ps 130:3–4). The psalmist’s trust (Ps 130:5–6) becomes a model for the people (Ps 130:7–8).2
The episode from the Gospel of Luke is Jesus visiting Martha and Mary.
* [10:38–42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.3
Joan Blandin Howard comments that this parable is not so much about Martha as it is about the intimacy of the relationship between Mary and Jesus and about our relationship with Jesus. We are not privy to Mary’s desires. We are invited into Jesus’ invitation to move beyond our comfort zone. To move out. To come closer.
The Good news: Our Father and Jesus will always be present – unconditionally loving, encouraging us to step beyond ourselves – follow God’s invitations. To grow. To become. If at times we instead entertain the not-of-God temptations, God will always unconditionally, lovingly and lavishly embrace our return with forgiving hugs, kisses and a fatted calf! We are loved beyond measure. Not to worry.4
Don Schwager quotes “The Body of Christ needs hearers and doers of the Word,” by Ambrose of Milan, 339-397 A.D.
"'Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: 'Mary has chosen the good portion, which shall not be taken away from her.' So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside (Luke 8:5,12). Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word... Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost." (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 7.83-86)5
The Word Among Us Meditation on Jonah 3:1-10 notes that at every Mass, we pray, “Lord, have mercy. Christ, have mercy. Lord, have mercy.” Not because God wants us to constantly feel guilty for our sins, but because he loves to heal and forgive and restore. So whether you consider yourself among the “wicked” or the “only slightly misguided,” today is a good day to take the example of the people of Nineveh and turn back to God.
This is the kind of God we have—a God who loves to create and nurture, not to rage or destroy. This is the kind of God who loves you. He gives you opportunity after opportunity to turn from evil and turn back to him. He ceaselessly calls you to put aside anything that you know isn’t his way and to take hold of the life he extends to you. Maybe that means asking forgiveness of someone you’ve hurt. Or speaking loving words to your family rather than harsh ones. Or choosing honesty in your workplace instead of deception. Or giving your time to listen to another person instead of ignoring them.6
Friar Jude Winkler comments on the rapid conversion of Nineveh that followed Jonah’s preaching. What does the text say about the relationship between action and contemplation? Friar Jude urges us to be present to family and guests in the midst of the work of hospitality.
Fr. Richard Rohr, OFM, comments that Francis and Clare of Assisi were not so much prophets by what they said as by the radical, system-critiquing way that they lived their lives. They found both their inner and outer freedom by structurally living on the edge of the inside of both church and society.
Francis and Clare placed themselves outside the system of not just social production and consumption, but ecclesiastical too! Francis was not a priest, nor were Franciscan men originally priests. Theirs was not a spirituality of earning or seeking worthiness, career, church status, or divine favor (which they knew they already had). They represented in their own unique way the old tradition of “holy fools” among the desert fathers and mothers and the Eastern Church, and offered that notion to the very organized and “efficient” Western Church.7
Our daily routine may divert our focus from being present to others who may be bringing Christ to us. A discipline modeled by Francis and Clare may help us to perceive our situation better from the edge.
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