The texts from the Roman Catholic Lectionary today alert us to the need to depend on the prompting of the Spirit in times when our mission is challenged.
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| Anointed for the journey |
The reading from the First Letter of John points to the Life that comes from God’s Anointing in contrast to those who reject Christ.
* [2:22–23] Certain gnostics denied that the earthly Jesus was the Christ; to deny knowledge of the Son is to deny the Father, since only through the Son has God been fully revealed (Jn 1:18; 14:8–9).1
Psalm 98 is a hymn to praise the Judge of the World.
* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). 2
In the Gospel of John the testimony of John the Baptist declares his mission to announce Christ among us.
* [1:26] I baptize with water: the synoptics add “but he will baptize you with the holy Spirit” (Mk 1:8) or “…holy Spirit and fire” (Mt 3:11; Lk 3:16). John’s emphasis is on purification and preparation for a better baptism.3
Cindy Murphy McMahon shares that we really have no hope if we take our sights off of God, his word, his Son, and put them exclusively on the present world and all of its divisions and rancor.
In the Gospel, John writes that when priests and Levites came to John the Baptist asking who he was, “He admitted and did not deny it, but admitted, ‘I am not the Christ.’” How refreshing. Someone admitting and not denying something. Present-day politicians do not know the meaning of those words. Their mantra is admit nothing, deny everything.
John points his questioners to Jesus, gladly. Even though his own situation is bleak, he is happy to direct them to Jesus. He, and the whole of Scripture as well, points us to Jesus, too. The Alpha and the Omega. Our beginning and our end.4
Don Schwager quotes “John points to the Redeemer,” by Gregory the Great (540-604 AD).
"John did not baptize with the Spirit but with water, since he was unable to take away the sins of those being baptized. He washed their bodies with water but not their hearts with pardon. Why did one whose baptism did not forgive sins baptize, except that he was observing his vocation as forerunner? He whose birth foreshadowed greater birth, by his baptizing foreshadowed the Lord who would truly baptize. He whose preaching made him the forerunner of Christ, by baptizing also became his forerunner, using a symbol of the future sacrament. With these other mysteries he makes known the mystery of our Redeemer, declaring that he has stood among people and not been known. The Lord appeared in a human body: he came as God in flesh, visible in his body, invisible in his majesty." (excerpt from FORTY GOSPEL HOMILIES 4)5
The Word Among Us Meditation on John 1:19-28 notes that while the word “humblebrag” may be new, the concept is probably as old as humanity itself. It also shows how tricky distinguishing between true and false humility can be. Does humility mean downplaying our accomplishments? Is it really bragging when we are merely telling someone about something good that has happened to us?
John shows us that true humility is simply being sure of who you are and being clear about who you are not. John wasn’t down on himself by any means. And neither should we belittle ourselves or carry around a negative self-image. It’s true, none of us is perfect, so we shouldn’t judge other people when they fall. But neither are we the world’s savior. We can’t fix every problem or bear every burden.6
Friar Jude Winkler explores the difference in eschatology between the Letter of John and the Gospel of John. The Spirit helps us know what sounds right. Friar Jude reminds us the marriage symbols in John declare that Jesus will marry the widow Israel.
Fr. Richard Rohr, OFM, knows Brian McLaren, friend and colleague, faculty of the CAC’s Living School, author, speaker, activist, and public theologian who has spent the last two decades passionately advocating for “a new kind of Christianity.”
This emerging or emergence Christianity . . . will be decentralized and diverse rather than centralized and uniform. In other words, it will have the shape of a movement rather than an institution. It will be drawn together . . . by internal unity of way of life, mission, practices, and vision for the common good. . . .
Instead of hoarding and centralizing resources like expertise, education, mentoring, and authority, we need to multiply them and democratize them.
This, of course, was Jesus’ original approach. He never announced to his disciples: “Hey folks, we’re going to start a new, centralized, institutional religion and name it after me.” Instead, he played the role of a nonviolent leader and launched his movement with the classic words of movement, “Follow me” (see Matthew 4:19, for example). He used his power to empower others. He did great things to inspire his followers to do even greater things [see John 14:12-14]. Rather than demand uniformity, he reminded his disciples that he had “sheep of other folds” (John 10:16). . . . He recruited diverse disciples who learned—by heart—his core vision and way of life. Then he sent these disciples out as apostles to teach and multiply his vision and way of life among “all the nations” (Matthew 28:19).7
Fr Richard adds that in dangerous times like these we have to produce generations of dedicated, courageous, and creative contemplative activists who will join God to bring radical healing and change to this damaged world, before it’s too late. We need this movement—not someday, maybe, but right now, definitely. The Spirit is our guide as we look to understand how Jesus acts to transform Christians and the Church.
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