The texts from the Roman Catholic Lectionary today invite us to quiet contemplation of Providence and the call to persistence in prayer.
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| Providence around us |
The Reading from the Book of Wisdom presents how God guides and protects his people.
* [18:14–16] These verses attribute to the personified “word” the actions of the Lord mentioned in Ex 12:13–17 (note the role of the “destroyer” in Ex 12:23 and compare Wis 18:22, 25).1
Psalm 105 is a hymn to God who promised the land of Canaan to the holy people.
* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants.2
In the Gospel of Luke, Jesus urges persistent prayer in the parable of the widow and the Unjust Judge.
* [18:1–14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Lk 18:1–8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy3
John Shea, S.J. comments on climate change as he observes that as Christians, God calls each of us to work for justice, to hear the cry of the poor and to love the most vulnerable in our society.
This may manifest itself differently in each person and we each need to discern how and where God is calling us. Only then does our work for justice becomes a prayer as we discover our calling. God’s calling ignites a fire within our hearts, deepening our calling so we “pray always without becoming weary.” God gives us the energy to pursue justice with persistence like the widow.4
Don Schwager quotes “Persistent prayer transforms iniquity and wickedness into mercy,” by Ephrem the Syrian (306-373 AD).
"How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life. The iniquity of this wicked judge was contrary to the justice of God, and the wickedness of this rebel was in opposition to the grace of the gentle One. His wickedness therefore was stubbornness, for it dared to go against the fear of God. His boldness was stubborn, for it refused the lowly person." "These two were stubborn, but persistent prayer was even more stubborn. The persistence of the widow humiliated both the iniquity that was rebelling against God and the boldness that was behaving arrogantly towards human beings. She subjected them to her will, so that they might provide her with a vindication over her adversary. Persistence transformed these two bitter branches, and they bore sweet fruit that was against their nature. The iniquity of the judge brought about a righteous judgment and a just retribution for the falsely accused woman. His wickedness gave peace to the afflicted one, although iniquity does not know how to judge, and wickedness does not know how to give refreshment. Persistence forced these two evil and bitter branches to give good fruit against their nature. If we persist in prayer, we should be even more able to prevail on the grace and justice of God to give us fruit that agrees with their nature. Let justice vindicate us, and let grace refresh us. Accordingly, the fruit of justice is the just reward of the oppressed, while the giving of refreshment to the afflicted is the fruit of grace." (excerpt from COMMENTARY ON TATIAN’S DIATESSARON 16.16.6)5
The Word Among Us Meditation on Wisdom 18:14-16; 19:6-9 comments that the Book of Wisdom was written in the first century BC, in the Jewish community of Alexandria, Egypt. The Jews there were surrounded by Greek-speaking pagans whose culture and traditions threatened to undermine their beliefs. Many Jews were already adopting Greek ways and practices. This environment was so influential that the author of Wisdom felt he needed to remind his people once again of the great God they worshipped.
We too have heard the biblical stories again and again. We hear them at Mass and when we spend time reading God’s word. But we can never hear them or read them too many times. Like the Jews in Alexandria, we are surrounded by many people who don’t believe in a God who is mighty and at the same time loving, kind, and merciful. Unless we continue to recall what he has done for us, we too risk being subtly influenced by all that we see and hear around us.6
Friar Jude Winkler comments on Wisdom as a gift from God that informs us of God’s architect and is necessary for our salvation. Chutzpah is shown in the Gospel and is a technique for making God real. Friar Jude reminds us to storm the heavens as we discern in dialogue with God what we need.
Fr. Richard Rohr, OFM, often refers to the insightful work of contemporary philosopher Ken Wilber. This week’s contemplative practice is from Wilber’s excellent book The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad.
In that contemplative awareness, our own egoic grasping in time comes momentarily to rest. We relax into our basic awareness. We rest with the world as it is, not as we wish it to be.7
In contemplating the world around us, we are reminded of the constant presence of God.
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