The texts from the Roman Catholic Lectionary today invite us to contemplate the existence of sin as a choice to act against the Will of God and the consequence of our decisions to our relationship with Christ.
 |
| Seat of Contemplation |
The reading from the Letter to the Romans contrasts Humanity’s Sin and Life through Christ.
* [5:12–21] Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.1
A prayer for protection concludes Psalm 40.
* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17).2
Jesus shares a parable on being vigilant and faithful servants in the Gospel of Luke.
* [12:35–48] This collection of sayings relates to Luke’s understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia.3
Thomas Lenz comments that the parables always seem to have a surface meaning, but also an underlying deeper message that takes a bit to uncover. Perhaps that deeper message is unique to each of us and is revealed by God’s grace.
Instant gratification is a wonderful thing when we want to know the score of the game. But, do these same expectations spill over into other parts of our lives, such as our spirituality? I know that it does for me. If I let myself go unchecked, I can get impatient and frustrated that God’s plan is not moving at the same pace as my own expectations. Perhaps this is what Jesus was saying to his disciples in Luke’s reading – “put aside your personal desires and time schedules and be patient”. And, perhaps it is in the quiet and waiting where we will find God. Perhaps the quiet and waiting allows our minds to slow enough that we are able to be in the best possible state of mind to receive the grace of God.4
Don Schwager quotes “The true meaning of 'loins girded and lamps burning',” by Cyril of Alexandria (376-444 AD).
"The girding of our loins (Luke 12:25) signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, 'Be awake. Be watchful' (1 Peter 5:8). Further on, the very wise Paul also says, 'Awake, O sleeper, and arise from the dead: and Christ shall give you light' (Ephesians 5:14)." (excerpt from COMMENTARY ON LUKE, HOMILY 92)5
The Word Among Us Meditation on Romans 5:12, 15, 17-21 notes that at the core of our being exists a contradiction between good and evil. The injustice, violence, lies, and lust that dominate the headlines lurk also in each of us.
That’s what is so good about the good news in Christ: you are not a pawn caught between two equal forces. Sin entered the world not at creation but through Adam. It came, not because it overpowered him, but because he freely opened the door to it and, consequently, to evil. Evil is not, and has never been, coequal with good. It is not a match for good. It is not an equally powerful force. As Pope Benedict XVI once said, “Evil comes from a freedom created, from a freedom abused” (General Audience, December 3, 2008).6
Friar Jude Winkler explains that Grace is more powerful than sin. Being ready to open the door to Jesus is a deep Christian image. Friar Jude urges us to focus on the message included in each parable separately.
Fr. Richard Rohr, OFM, shares thoughts from Episcopal priest and CAC faculty member Cynthia Bourgeault on an important question, “What does the Bible say about sexual orientation?”
As a Christian, I am bound, when I listen to this diversity of biblical voices, to set my compass by the teachings and the path walked by Jesus himself. Where biblical testimony is internally inconsistent (and even Jesus experienced it this way!), I am bound to honor Jesus as my final court of appeal. And thus, the bottom line must inescapably be that nowhere does Jesus condemn gays or lesbians (or any other person identified in the diverse range of LGBTQ+), and certainly nowhere does he wish harm upon anyone, even those whom the religious culture is so quick to condemn as sinners. His harsh words are reserved entirely for those whose certainty about their religious rectitude causes them to condemn others. Jesus is all about inclusion, forgiveness, and empowerment. In the light of his compassionate presence, people are set free to live their lives in strength and hope, regardless of whether they be considered outcasts by those in the “religious know.”7
The Grace that conquers sin is also the envelope through which the Holy Spirit challenges our actions to more closely demonstrate Love for God and neighbour.
References
No comments:
Post a Comment