The texts from the Roman Catholic Lectionary today inspire our hope with a foretaste of future fullness.
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| Future Hope Celebrated |
In the reading from the Letter to the Romans, Paul compares our present difficulties to our future Glory.
* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23).1
Psalm 126 anticipates a Harvest of Joy.
* [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
In the Gospel of Luke, Jesus uses the Parable of the Mustard Seed and the Parable of the Yeast to indicate that the Kingdom grows from small beginnings.
* [13:18–21] Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus. They are paralleled in Mt 13:31–33 and Mk 4:30–32.3
Larry Gillick, S.J. shares that “God-winks” or hints are subtle.
Jesus invited responses, personal reception of His invitations. He did and does, come right out and say it, but he also comes right in and says “it” beyond complete understanding. True relationships are based in mystery and the continuation of that relationship increases as it grows. That married couple is living that mystery and increasing in fruitful love. The Kingdom of God is more than understanding or reception of hints and glances.
The object of intimacy of any kind is fruitfulness, increase, branches and leavened bread to be available, shareable, welcoming. How does it all happen? When we mix yeast with flour we do not stand around watching it puff up. When planting seeds we do not sit down to experience just how the seeds spread roots. The Kingdom is taking time within us, as individuals and as a people of the Kingdom.4
Don Schwager quotes “The Word of God operates in us like leaven,” by Cyril of Alexandria (376-444 AD).
"The leaven is small in quantity, yet it immediately seizes the whole mass and quickly communicates its own properties to it. The Word of God operates in us in a similar manner. When it is admitted within us, it makes us holy and without blame. By pervading our mind and heart, it makes us spiritual. Paul says, 'Our whole body and spirit and soul may be kept blameless in the day of our Lord Jesus Christ' (1 Thessalonians 5:23). The God of all clearly shows that the divine Word is poured out even into the depth of our understanding... We receive the rational and divine leaven in our mind. We understand that by this precious, holy and pure leaven, we may be found spiritually unleavened and have none of the wickedness of the world, but rather be pure, holy partakers of Christ." (excerpt from COMMENTARY ON LUKE, HOMILY 96)5
The Word Among Us Meditation on Romans 8:18-25 notices that there’s a big difference between “hoping that” and “hoping in.”
I hope that researchers will discover a cure for diabetes or that God will intervene to heal me. But I hope in the God who loves me, sustains me, and provides the wisdom and encouragement I need to live with diabetes. I hope that my wayward child will listen to my advice and repent of destructive decisions. I hope in the God who loves him far more than I do and is continually seeking him out. I hope that my financial situation will improve. But I hope in the Father who provides for my needs out of his abundant resources.6
Friar Jude Winkler compares damaged creation to the Creation to which Jesus invites us where the lion lies down with the lamb (a paraphrase from Isaiah 11). As we are transformed, all of Creation will be reborn. Friar Jude reminds us of the attention paid by Luke to both men and women as servants of the Good News.
Fr. Richard Rohr, OFM, introduces Choan-Seng Song, a theologian and author, who has worked tirelessly to decolonize the image of God and Jesus brought to people in Asia. In his book, “Jesus, the Crucified People,” Song articulates how Jesus works to this day, within each of us and our churches, no matter what our culture.
Jesus as a historical person can be identified within a particular cross-section of space-time. . . . That particular cross-section of space-time proves, from the Christian standpoint, to be an extraordinary segment in human history. [It] was not a mere thirty years limited to the small confines of the land in which he was born. His time seems to stretch to eternity and his space extends to all the universe. In the words of the Letter to the Hebrews, “Jesus Christ is the same yesterday, today, and forever” (13:8). John . . . in a flash of penetrating theological hindsight grasped the meaning of Jesus in relation to the world when he said: “The Word became flesh” (1:14; Revised Standard Version). What a mystery is packed into this brief statement! The Word that was in the beginning of time now comes into the thick of our time. The God who filled the space of chaos with creation now fills our space of suffering, strife, and death with the Word-become-flesh.7
The endurance and patience we need is encouraged by living in hope and expectation that the emerging Church under the guidance of the Holy Spirit will encompass the flour of the people of the earth as we move toward the vision of Isaiah.
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