The texts from the Roman Catholic Lectionary today present the Way of Service as action that assists our struggle with troubled hearts.
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| The service line |
The reading from the Book of Acts describes the calling of seven chosen to serve.
* [6:2] To serve at table: some commentators think that it is not the serving of food that is described here but rather the keeping of the accounts that recorded the distribution of food to the needy members of the community. In any case, after Stephen and the others are chosen, they are never presented carrying out the task for which they were appointed (Acts 6:2–3). Rather, two of their number, Stephen and Philip, are presented as preachers of the Christian message. They, the Hellenist counterpart of the Twelve, are active in the ministry of the word.1
Psalm 33 proclaims the Greatness and Goodness of God.
* [Psalm 33] A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10–11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22).2
The reading from the First Letter of Peter declares our participation in God’s House and People.
* [2:9–10] The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: “a chosen race” (cf. Is 43:20–21) indicates their divine election (Eph 1:4–6); “a royal priesthood” (cf. Ex 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; “a holy nation” (Ex 19:6) reserved for God, a people he claims for his own (cf. Mal 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being “no people” deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf. Hos 1:9; 2:23).3
In the Last Supper Discourses from the Gospel of John, Jesus shows the Way to the Father.
* [14:1–31] Jesus’ departure and return. This section is a dialogue marked off by a literary inclusion in Jn 14:1, 27: “Do not let your hearts be troubled.”4
Angela Maynard is blessed to have a mother who modeled the importance of faith through her life. She is grateful everyday to be celebrating another Mother’s Day with her. The second item that touched her was that Jesus said to his disciples: “Do not let your hearts be troubled.” As a nurse, Angela finds the navigation of this global pandemic to be full of challenges.
So, I urge us all to take some time and remember Jesus’ words: “Do not let your hearts be troubled.” Really think about these words. Trust in God’s love for me. Try to “give it to God and go to sleep."
Like me, it seems that Jesus learned a lesson or two from his mother. He affords protection and calm to his followers. His mother, Mary, offers protection and peace. My hope is that we can all experience times of peace as we renew trust in the words of Jesus and his mother during this turbulent time.5
Don Schwager quotes “The Father Works Together with the Son,” by Augustine of Hippo, 354-430 A.D.
"The Father was not born of the Virgin, and yet this birth of the Son from the Virgin was the work of both Father and Son. The Father did not suffer on the cross, and yet the passion of the Son was the work of both Father and Son. The Father did not rise again from the dead, and yet the resurrection of the Son was the work of both Father and Son. You have the persons quite distinct, and their working inseparable. So let us never say that the Father worked anything without the Son, the Son anything without the Father. Or perhaps you are worried about the miracles Jesus did, in case perhaps he did some that the Father did not do? Then what about 'But the Father abiding in me does his works'?" (excerpt from Sermon 52,14)6
The Word Among Us Meditation on John 14:1-12 comments on “Do not let your hearts be troubled.” (John 14:1) Not troubled? That’s hard to imagine! Jesus had just predicted that Judas would betray him and Peter would deny him. He had just told the disciples that he would be with them “only a little while longer” (John 13:33). Something really big was about to happen. Of course the disciples were shaken up! Anyone would be upset and anxious. Be at peace, Jesus said. Don’t be afraid. It’s the most common command in the Gospels.
Like the disciples, we experience change in our lives—change that might make us wonder if Jesus is still with us. The things we are accustomed to can get disrupted. Our youngest child moves out of the house and goes off to college. The main breadwinner in the family loses their job, and we have to relocate to a new city. But Jesus hasn’t left us alone during these times. He wants to give us eyes to see him in every situation. So take his words to heart: Do not let your hearts be troubled. You have faith in God; have faith also in me (John 14:1).
“Jesus, help me trust that you are with me always. Lord, come and calm all my fears.”7
Friar Jude Winkler comments that Luke usually tells of a peaceful community and not one wrestling with difficulties like those between the Greek speakers and the Aramaic speakers. Many understand this passage as the initiation of the ministry of service, diakonia. Friar Jude reminds us that Jesus is consoling the disciples. When we come to abide in him even if still alive we share a special relationship with Him also with the Father.
Fr. Richard Rohr, OFM, comments as he reads Julian of Norwich words this time, he is struck by the similarity between Julian’s time and our own. Author, scholar, and Episcopal priest Mary Earle describes Julian’s fourteenth-century context.
Julian lived at a time of vast social, [religious,] and political upheaval, incessant wars, and sweeping epidemics. Norwich, with a population of around 25,000 by 1330 . . . was struck viciously by the plague known as the Black Death. At its peak in the late 1340s in England, it killed approximately three-fourths of the population of Norwich. A young girl at this time, Julian was certainly affected in untold ways by this devastation. When the plague returned, she was about nineteen. . . . [1]8
Fr. Richard concludes that in her anchor-hold, Julian may have recognized the potential spiritual benefits of “social distancing” during a time of crisis, such as the awakened ability through solitude to be personally present to divine love. Yet we must remember that she also let God’s love flow right through her to those on the street requesting her counsel, and to us through her writings.
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