The texts from the Roman Catholic Lectionary today resonate with our concern over the changes in our lives.
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| Another bridge? |
The reading from the Prophet Amos proclaims the restoration of David’s Kingdom.
* [9:11–15] These verses are most likely an editorial supplement to Amos, added to bring the book into harmony with the positive thrust of the prophetic books in general, especially those written after the exile, when the final edition of Amos was probably completed. The editors would have seen the destruction of Samaria in 722/721 B.C. as the fulfillment of Amos’s prophecies, but in this epilogue they express the view that destruction was not the Lord’s final word for Israel. In Acts 15:15–17, James interprets this passage in a messianic sense. The fallen hut of David: the Davidic kingdom, which included what later became the divided Northern and Southern Kingdoms. All nations claimed in my name: lit., “all nations over whom my name has been pronounced.” This idiom denotes ownership.1
Psalm 85 prays God will be active on their behalf.
* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9).2
In the Gospel of Matthew, Jesus addresses the question about fasting.
* [9:16–17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.3
Cindy Costanzo reflects that change is hard, it is uncomfortable and it is challenging. In fact, when she looks back at the times she had to change it always came first with denial and a lack of self-awareness. This was followed by defensiveness, a refusal and rationalization for not changing. At this point she always had a choice. She could ‘dig in,’ become hardened, defensive, self-righteous, and even bitter – OR – open up, display her vulnerability, soften her heart, and welcome the uncomfortable into her life.
In a book called Sacred Space – The Prayer book for 2020 (pg 241) the commentary for the July 4th reading Matthew 9: 14-17 complements my reflection on change. “So many opportunities are lost because we, as individuals and as communities, are not ready to leave behind what is no longer valid and useful, and instead we look for painless change. In doing so, we lose both the wine and the wineskins.”
Today’s reading and message clearly guide me to discover what is useless, step into the uncomfortable, enter into new conversations, soften my heart and welcome change.4
Don Schwager quotes “No need to fast in the presence of the Bridegroom,” by Hilary of Poitiers (315-367 AD).
"The Pharisees and John's disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John's disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life." (excerpt from the commentary ON MATTHEW 9.3)5
The Word Among Us Meditation on Matthew 9:14-17 comments that St. Teresa of Ávila once prayed, “God save us from gloomy saints!” Now, she wasn’t saying that saints need to go about with plastered-on smiles. She was getting at what Jesus told the disciples of John in today’s Gospel: when he is with us, his presence lifts us up and comforts us.
“Jesus, our Bridegroom, I will rejoice in you! I can’t control the things life brings my way, but I can control how I respond. So I will try not to let anything rob me of the peace and joy I have in you—not relationship problems, not conflict in the world, not politics, not financial worries. Even in sickness, I will accept your invitation to walk more closely with you. And so I will rejoice in you.”
“Jesus, I believe you are always with me! Help me to cast aside all gloominess and find joy in your presence!”6
Friar Jude Winkler comments on how the restoration of fertility to Israel is prophesied to be incredible. Fasting may be appropriate as a ritual act associated with the loss of a loved one. Friar Jude notes how the unshrunk cloth and new wineskins reflect Jewish culture of being separate.
Fr. Richard Rohr, OFM, invites us to begin prayer with deep gratitude for all we are given, for the majesty of life that we are so privileged to be a part of. He urges us to offer a prayer that expresses our desire to connect more deeply to the holy unity of all of life.
Allow your heart to feel your deep intention beyond words. Allow yourself to feel the wordless energy of your prayer. As you feel your body empty of tension, feel your deep intention filling and expanding within you. Allow this silent prayer to fill every part of your body, every cell. Let it radiate from your core outward. Finally, rest in this place of being, feeling, listening to this energy of your deepest desire, of your truest intention.7
When change is on the horizon, we are well advised to seek the counsel of the Spirit in prayer.
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