The texts from the Roman Catholic Lectionary today challenge us to activate prayer in our relationship with God to experience fullness of life.
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| The Harvest |
The reading from the Prophet Hosea warns those who sow the wind, shall reap the whirlwind.
* [8:13] Return to Egypt: to punish their violation of the covenant they will experience a reversal of the exodus.1
Psalm 115 declares the impotence of idols and the greatness of God.
* [Psalm 115] A response to the enemy taunt, “Where is your God?” This hymn to the glory of Israel’s God (Ps 115:1–3) ridicules the lifeless idols of the nations (Ps 115:4–8), expresses in a litany the trust of the various classes of the people in God (Ps 115:9–11), invokes God’s blessing on them as they invoke the divine name (Ps 115:12–15), and concludes as it began with praise of God. Ps 135:15–18 similarly mocks the Gentile gods and has a similar litany and hymn (Ps 135:19–21).2
In the Gospel of Matthew, Jesus heals one who was mute and declares the harvest is great but the labourers are few.
* [9:37–38] This Q saying (see Lk 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Mt 10 where Jesus does so.3
John Shea, S.J. comments the entire world suffers from two public health threats: the coronavirus pandemic and racial injustice. We struggle to find solutions while realizing that many of our leaders and institutions have failed us. He, like so many, feels like sheep without a shepherd. He imagines Jesus looking down upon the Earth and in the words of today’s gospel, “at the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned.”
In these turbulent and challenging times, it’s tempting to place our trust in money and power. But we know that the coronavirus infects both the rich and the poor. We know that those entrusted with power, like our police force and government officials, can abuse that power. Others want to trust in themselves or in ideologies. But the coronavirus does not discriminate based on what we believe or do not believe. And much of the racial injustice we see today is embedded in systems built from toxic ideologies by individuals who also believed in themselves. And as a biologist, I’m tempted to place my trust in science to “solve” the coronavirus pandemic. But I also know that this virus is brand new and there is still too much we do not know. Science has limits. God, however, is infinite.
Echoing today’s Psalm, I know in Whom I must place my trust: “The house of Israel trusts in the Lord.”4
Don Schwager quotes “Freedom and healing in Christ,” by Hilary of Poitiers (315-367 AD).
"In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body's infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: 'Never has the like been seen in Israel.' Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady. (excerpt from ON MATTHEW 9.10)5
The Word Among Us Meditation on Matthew 9:32-38 notes that intercessory prayer is a beautiful way to work with the harvest master, but it’s not the only way. As we pray for people, we can also ask, “Lord, is there something you want me to do for him or her?”
Jesus loves it when we bring people’s needs before him. It shows that we aren’t concerned only for ourselves. It shows that our vision is broadening to the world around us and that our hearts are becoming more like his. Jesus loves it even more when we roll up our sleeves and try to help the people we are praying for—because that’s exactly what he did for us. It may not always be easy. It may cost us some of our time and energy. But at the same time, it is very rewarding to work alongside Jesus, the master of the harvest.
“Jesus, thank you for the needs you are laying on my heart. Help me find the courage to take action as well.”6
Friar Jude Winkler explains the banana republic nature of the northern kingdom and confusion over sacred objects leading to a reversal of the Exodus. Punishment for the sin lies in the sin itself. Friar Jude reminds us of our call as priest, prophet and king to share the Word in our deeds.
Fr. Richard Rohr, OFM, comments it’s disappointing that we Christians have emphasized theology, catechism, and religious education much more than prayer and practice. The biblical book of Job is probably one of the greatest books on prayer that has ever been written. It breaks our stereotypes of what it means to communicate with God.
During Job’s crisis, he yells at God, accuses God of all kinds of things, speaks sarcastically, and almost makes fun of God. “If this is a game you’re playing, then you’re not much of a God! I don’t need you and I don’t want you!” It’s this kind of prayer that creates saints. Yet we can’t pray with that authority unless we know something experientially about God. We can’t pray that way unless we are assured at a deep level of the profound connection between ourselves and God. It takes one who has ventured into that arena where we say angels fear to tread.
Ultimately Job’s story reveals that God cannot really be known through theology and law. God can only be related to and known in relationship, just like the Trinity itself. Or, as the mystics assert, we know God by loving God, trusting God, and placing our hope in God. We cannot really “think” God.7
Our relationship with God brings us to see the sheep without a shepherd with whom we are called to journey.
References
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