The texts from the Roman Catholic Lectionary today remind us of our role as salt and light in the world.
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| Taste and see |
The reading from the First Book of Kings describes Elijah and the action of the widow of Zarephath.
* [17:1–24] The story of Elijah is in three parts. The first (chap. 17) describes how Elijah proclaimed a drought on God’s authority and how he survived during the drought. The second (chap. 18) describes how he ends the drought by bringing the populace back to exclusive worship of the Lord. The third (chap. 19) describes Elijah’s despair at the failure of his prophetic mission and his consequent attempt to resign from the prophetic office.1
Psalm 4 is a confident plea for deliverance from enemies.
* [Psalm 4] An individual lament emphasizing trust in God. The petition is based upon the psalmist’s vivid experience of God as savior (Ps 4:2). That experience of God is the basis for the warning to the wicked: revere God who intervenes on the side of the faithful (Ps 4:3–6). The faithful psalmist exemplifies the blessings given to the just (Ps 4:7–8).2
In the continuation of the Sermon on the Mount in the Gospel of Matthew, Jesus offers two wisdom sayings about salt and light.
* [5:13–16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.3
Sister Candice Tucci, O.S.F. comments that to light a lamp years ago, was to light it with fire. We are each called to fire! We are born to be fire. Born to be a light in the darkness by using the gifts we have been given. What is our fire and passion? How can we transform the world with the gifts and talents God has given to us? Do we let what has been given to us by God shine forth for the glory of God?
Fire burns in the core of each one of us where the Spirit dwells. It is this fire that is transformative. This fire of God’s love will triumph over death because “human beings live for something bigger than ourselves.” Elijah, the widow, her son and especially, Jesus, all knew what it was to “being mortal” and being fire! We recently celebrated the Ascension and Pentecost. Jesus returned to heaven and sent us FIRE--the HOLY SPIRIT -- the fire of God’s Love.
Lord, let your face, your FIRE, shine on us.Spirit of the living God, renew the face of our earth!4
Don Schwager quotes “The Light of Truth,” by Chromatius (died 406 AD). Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. Jerome described him as a "most learned and most holy man."
The Lord has already called his disciples the "salt of the earth" because they seasoned with divine wisdom the hearts of the human race which had been made tasteless by the devil. Now he also calls them the "light of the world." For, illumined by his very own self who is the true and eternal light, they too become light within the darkness. For since he himself is the sun of righteousness, he rightly also calls his disciples "light of the world." Through them, as if through shining rays, he poured the light of his knowledge on the entire world. For by showing the light of truth, the Lord's disciples made the darkness of error flee from people's hearts. (excerpt from TRACTATE ON MATTHEW 19.1.1-2)5
The Word Among Us Meditation on Matthew 5:13-16 comments many people don’t feel thirsty for God because they think of faith more as historical events from the past. But if someone needed water, you wouldn’t send them to a dried-up river bed. You’d send them to an active, life-giving stream! So when your life shows that Jesus didn’t come just to lay down a bunch of rules but to change hearts and empower us to live in a new way, people begin to thirst for what you have.
For example, you could share about Jesus’ ability to heal or his grace to forgive—and share stories from your life as illustrations. Sometimes, just reminding a friend that God is at work in their life right now is being salt for them. Encouraging them to ask Jesus for direction is being the salt of the earth. So too is promising to pray for their needs—and remembering to do it. In other words, you don’t have to be a saint to make someone thirsty for the Lord! Always remember, you are not the source of living water for them; you just have to show them where they can find it.6
Friar Jude Winkler describes how Elijah reaches out to a widow and shows her faith in Providence. Jesus offers two wisdom sayings using salt and light. Friar Jude reminds us that vitality and joy should be visible in our lives.
A post from Franciscan media on Saint Ephrem, Saint of the Day for June 9, notes Ephrem, poet, teacher, orator, and defender of the faith, is the only Syrian recognized as a doctor of the Church. He wrote hymns against the heretics of his day. He would take the popular songs of the heretical groups and using their melodies, compose beautiful hymns embodying orthodox doctrine. Ephrem became one of the first to introduce song into the Church’s public worship as a means of instruction for the faithful. His many hymns have earned him the title “Harp of the Holy Spirit.”
Many Catholics still find singing in church a problem, probably because of the rather individualistic piety that they inherited. Yet singing has been a tradition of both the Old and the New Testaments. It is an excellent way of expressing and creating a community spirit of unity as well as of joy. An ancient historian testifies that Ephrem’s hymns “lent luster to the Christian assemblies.” We need some modern Ephrems—and cooperating singers—to do the same for our Christian assemblies today.7
Fr. Richard Rohr, OFM, introduces his colleague and CAC faculty member, Barbara Holmes, who shares reflections on a “theology of anger.”
First, a theology of anger invites us to wake up from the hypnotic influences of unrelenting oppression so that individuals and communities can shake off the shackles of denial, resignation, and nihilism. . . . Second, a theology of anger can help us to construct healthy boundaries. Finally, the healthy expression of righteous anger can translate communal despair into compassionate action and justice-seeking. . . . The question is whether or not we will recognize our wounds and the source of our anger so that we can heal ourselves and others, and awaken to our potential to embody the beloved community. . . .8
As salt and light, our lives can awaken others to taste and see the actions of people in our community that build compassion and justice.
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