The texts from the Roman Catholic Lectionary today challenge us to contemplate the desire of God to have us remain in communion with Him as we trust in the Spirit to guide us through prosecutions in the way that supports the Will of God.
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The reading from the Prophet Hosea is a plea for repentance and an assurance of forgiveness.
* [14:4] These good intentions promise a reversal of Israel’s sins: no more reliance on “Assyria,” i.e., on foreign alliances (see notes on 8:9 and 12:2), on “horses,” i.e., on human power (10:13), and on idolatry (8:4–6; 13:2). Israel will trust in the Lord alone.1
Psalm 51 implores “Restore to me the joy of your salvation, and sustain in me a willing spirit.”
* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]).2
In the Gospel of Matthew, Jesus prepares us for coming persecutions through trust in the Spirit.
* [10:17] The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mk 13 which deals with events preceding the parousia.3
Chas Kestermeier, S.J. found in this Gospel reading, Jesus says two very different things. At first he makes us responsible for being as clever as snakes and as innocent as sheep as we make our way in the world; we must be on our guard in respect to others. In all of this we are to take charge and be in control of ourselves, yet only a few verses later he asks us to put ourselves in the hands of the Spirit.
I don't think that there is a conflict here. Just as we do not save ourselves without God's help, God does not save us without our cooperation and openness. Our being very present to our lives, seeing the blessings and the harder times, knowing that God, the Teacher, is always with us to challenge and instruct, to guide and to call us further – it is all grace, all cause for thanksgiving and praise, whether we can see it at the time or not.4
Don Schwager quotes “The Spirit of your heavenly Father speaks through you in every age,” by Augustine of Hippo (354-430 AD).
"To be sure, we heard in that reading, 'But when they deliver you up, do not be anxious how or what you are to speak... for it is not you who are speaking but the Spirit of your Father who speaks through you.' And he says in another place: 'Behold, I am with you always, even to the end of the world' (Matthew 28:20). Does this mean that the people who heard those words of the Lord would be here until the end of the world? The Lord was referring, rather, not only to those about to depart from this life but also to the others, including us and those who would come after us in this life. He saw everyone in his single body, and the words he spoke, 'I am with you even to the end of the world,' were heard by them and by us too. And if we did not hear them then in our knowledge, we heard them in his foreknowledge. Therefore, safe as sheep among the wolves, let us keep the commandments of him who directs us. And let us be 'innocent as doves but cautious as snakes' (Matthew 10:16). Innocent as doves that we may not harm anyone; cautious as snakes that we may be careful of letting anyone harm us." (excerpt from the Sermon 44a.2)5
The Word Among Us Meditation on Matthew comments that Jesus makes it clear: there are consequences to being sent out in his name. He tells his disciples that they will be handed over, persecuted, and rejected. But then he says something unexpected: “Do not worry” (Matthew 10:19). The Holy Spirit will be with them, he promises, speaking through them and showing them what they are to say and do.
You are filled. You are not on your own. The Holy Spirit is in you and with you to sustain you, to direct your thoughts, and to speak through you. You don’t need to worry about saying just the right words. The Holy Spirit can give you the right thing to say, or simply give your words special significance for someone else. He will even help you recognize the right time to say nothing at all.6
Friar Jude Winkler relates the action of turning back to our response to the call of God. The troubles that visit us may be therapeutic in helping us turn back to Jesus. Friar Jude explains the religious tension of Jesus day that made dependence on Providence essential for early Christians.
Dr. Barbara Holmes, CAC Faculty member, points us to the interwoven nature of love— love of God, of self, and of neighbor. We cannot keep the Great Commandment without fully engaging in all three. In her wisdom, she sees this time of crisis as an opportunity for a great re-imagining of our society and how it might function for the good of all.
From an article I wrote titled “Still on the Journey,” I believe that as a spiritual practice we can imagine and create “a political system responsive to the people and respectful of global neighbors, a health system that is comprehensive in scope and not profit driven, an educational system shaped by innovation, improvisation, technology, and practicality.” [1] The pandemic [and widespread demonstrations for Black Lives] have lifted the veil from our eyes.
Can we be honest now about what is not working? Can we re-envision new options? I believe that we can, if we want to.7
Our efforts to build a society where love determines our interactions with others will be challenged by power and privilege even as we draw on strength from the Spirit to continue.
References
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